Fourteen SERMONS Heretofore Preached. 

FOUR AD CLERUM.  
III. AD MAGISTRATUM.  
VII. AD POPULUM.   By ROBERT SANDERSON D.D. Sometimes Fellow of LINCOLN College in OXFORD and Rector of Botheby Paynel Linc.  
The Fourth Impression.  
Qui amici poterant esse veritatis sine labour, ut peccent laborant.  Gregor. de curâ pastorali. 
LONDON, Printed by R. N. for HENRY SEILE over against St. Dunstan's Church in Fleetstreet. Anno Dom. 1657.   

THE PREFACE To the Reader.  
HOW these Sermons will be looked upon (if at all looked upon) by the Men of the Times, is no very hard matter to conjecture. I confess they are not Alamode, nor fitted to the Palate of those men, who are resolved beforehand (without tasting or trial) to nauseate, as unsavoury and unwholesome, whatsoever shall be tendered unto them from the hand of an Episcopal Divine. And therefore the republishing of them in this state of Church-affairs, now the things so much contended for in some of them, are worn out of date, and thrown aside, will be deemed at least a very unseasonable undertaking: to as much purpose (perhaps it will be said,) as if a man would this year reprint an Almanac for the last. For the latter part of the Objection: at the peril be it of those, that had the hardiness to adventure upon a new Edition. Mihi istic nec seritur, nec metitur All I had to do in the business, was but the drudgery of reviewing the old Copy, to correct the Errata of the former Impressions; and of looking over the sheets as they were wrought off from the Press, and sent me down, to note the oversights escaped in the printing, and to make the Index of the Scripture-quotations. As to the other part of the Crime, such as it is, to wit the unseasonableness of this after-publication; there need not much be said. If the Sermons, thought not unseasonable in some former times, be now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as things brought forth into the world again, out of due time: that cannot I help. They are the same they were, when they were first preached; and the same they were, when they were last printed: and so am 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz.  I. If either they or I, find worse entertainment now, than we did then; and any blame be due for that: let not us bear it, who are guiltless; but the Times. For it is They are changed: not We. Howsoever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now they are abroad, they must take their lot, as it falleth out. Which be it better, be it worse; this yet we shall gain thereby: that if any shall charge these Papers with unseasonableness, (no very huge crime,) he shall ipso facto, by that very act, and the verdict of his own conscience, fully discharge, and for ever acquit them of the guilt of Time-serving; a crime, I trow, of a vaster magnitude, and wherewith Discourses of this nature were wont to be so frequently, (that I say not, unjustly) aspersed, whilst the Times looked more favourably upon them.  
§. II. But of this enough. I expect to meet with far heavier Censures than these, from the ungoverned spirits and tongues of the more zealous (that is to say, if rightly interpreted, the more clamorous, and less knowing) among them. Who knoweth not, that as empty vessels give the loudest sound, and shallow brooks run with a fiercer current, and make a greater noise, than deeper Rivers do: So they that are the least able to judge, are ever the most forward to pass sentence; and when they so do, the most rigid and peremptory therein. But the heaviest doom, I suppose, will proceed from those men, who being themselves of late years fallen out, grievously fallen out (for what cause I know not) with the Ancient Government, Liturgy, and Ceremonies of the Church; are angry with all those, that retain any good opinion of them. Whereunto yet themselves, when time was, seemed to be, and if they dissembled not (which we are unwilling to believe) were indeed, reasonably well affected. For they submitted to the Government, used the Liturgy, and observed the Ceremonies appointed: according to Law and Order; and their own professed approbation of the same, as well by express words from their mouths, as by subscription under their hands, yet remaining upon record What hath wrought this change in them, (Evidence of Reason, or worldly Interest,) and how far it hath wrought upon them, (in reality, or but in compliance;) and in what order too, (by immediate assault upon their judgement, or by dealing underhand first with the affections:) themselves do, or should best know. It highly concerneth them, even as much as the peace of their consciences is worth (and much more than so) to be well assured that their hearts are upright in this affair. And in order thereunto, not to content themselves with a slight and overly examination; (There is more wickedness and deceitfulness in the hearts of all men, than most men are aware of:) but to make the most diligent, district, and unpartial search possible, into the true causes and motives of this change. And, for so much as Fears and Hopes have been ever found the fittest and the readiest Engines to work such feats;) to inquire particularly, what influence or operation, either the Fear of losing what they had, or the Hope of getting more, might have in this work, towards the producing of such an effect. It will best become others, to judge as charitably, as they may: but doubtless it would be safest for them, to be very jealous over themselves, lest so great a change could not have been wrought in so short a space, without a strong infusion, either of the one, or the other, or both, into the medicine that wrought it. Especially, since the conjuncture of the time wherein this change happened, may very probably raise some suspicion, that the Fear of the Sword might have; and the visible advantage some have found thereby since, as probably, that the Hope of gain had, some cooperation at least, with whatsoever was the principal Cause of this so sudden a Metamorphosis. If nor so, nor so; but that they find themselves clearly convinced in their judgements of their former Error, and that they are fully persuaded they are now in a better way than that wherein they formerly walked: it is happy for them, and I doubt not but they will find matter of rejoicing in it, if they be not mistaken (a thing not impossible) in the trial of their own hearts. Of the sincerity whereof, the likeliest way to give satisfaction to the world, and to add some strengthening withal to their own assurance, is; by showing compassion to those their Brethren, that cannot yet tell how to recover themselves out of the snare of the same common Error, from which they are so happily escaped. At leastwise so far, as not to despise them; nor to pass their censures upon them, with so much freedom and severity as some have done. If it be a fault, sure it is a very pardonable one; for a man in the change of times, to remain unchanged in his mind and opinion, and to hold to his former and (as he thinketh) well-grounded Principles: so long as he can neither apprehend any Reason of sufficient strength to convince his understandings that he is in the wrong, or to manifest unto him the necessity of making such a change; nor is able with the best wit he hath, to discern any thing so lovely in the effects and consequents of such change since it was made, as might win over his affections to any tolerable liking thereof upon the Post-fact.  
§. III. To return where I was going, and from whence I have not much digressed; if any shall now ask me, what those heavy Censures are which I said we should be like to meet withal, I confess I am not able to give him any certain account thereof: not knowing before hand what reasons or expressions the spirits of particular men will suggest to their tongues or pens. Only by what hath been usually said by one sort of men upon such like occasions heretofore, (more sparingly and in the ear in former times, but of late more frequently, freely and on the house tops:) it may be probably guessed what kind of Censures are to be expected from those of the same party now. Yet for that I am not conscious to myself to have said any thing in the Papers now, or at any time heretofore (with my allowance) published, that may give just offence to, or merit the hard censure of, any sober dispassionate man; and that, if yet I must fall under some miscensures, it is not my case alone, but of many others also wrapped with me in the same common guilt: I shall therefore reduce my discourse herein ab hypothesi ad thesin: and propose the Objections, with my Answers thereunto (though with some reflection upon myself in most of the particulars, yet) as laid against the generality of those men's Sermons, writings, and other discourses, who (according to the new style of late years taken up among us) go under the name of the Prelatical party, or Episcopal Divines.  
§. FOUR The Objections are. 1. That in their ordinary Sermons they take any small occasion; but when they preach at the Visitations, where most of the Clergy of the voisinage are convened, set themselves purposely in their whole discourse to let fly at their Godly Brethren, who out of tenderness of Conscience dare not submit to some things endeavoured to be imposed upon them by the Prelates. The poor Puritan is sure to be paid home: he must be brought under the lash, and exposed to contempt and scorn at every public meeting: the Papists, professed Enemies of our Church and Religion, escaping in the mean while Scot-free, seldom or never meddled withal in any of their Sermons. II. Or if sometimes some little matter be done that way by some of them; it is so little, that it is to as little purpose: rather for fashion's sake, ad faciendum Populum and to avoid suspicion, then for any ill will they bear them. Perhaps give them a light touch by the way; a gentle rub as they pass along, that shall do them no harm: but their Brethren, that profess the same Protestant Religion with them, they handle with a rougher hand. With Elder-guns and Paper-pellets they shoot at those: but against these they play with Canon-bullet. III. And all this anger but for Ceremonies: Trifles even in their own esteem, who plead hardest for them. If they be indeed such indifferent things, as they confess them to be, and would have the world believe they make no other account of them: Why do they dote on them so extremely themselves? Why do they press them upon others with so much importunity? Why do they quarrel with their brethren eternally about them? FOUR The truth is, both We and They judge otherwise of them, then as Indifferent things. They think them necessary, what ever they pretend: or else they would not lay so much weight upon them. And we hold them Popish, Antichristian, and Superstitious: or else we would not so stiffly refuse them. V. It is not therefore without cause, that we suspect the Authors of such Sermons and Treatises, as have come abroad in the defence of such trash, to be Popishly-affected: or at least to have been set on by some Popish Bishops or Chancellors, (though perhaps without any such intention in themselves:) on purpose to promote the Papal interest here, and to bring back the people of this nation by degrees, if not into the heart and within the walls of Babylon, yet at leastwise into the confines, and within the view of it. VI Which, as it appeareth otherwise, to wit, by their great willingness to allow such qualifications to sundry Doctrines taught in the Church of Rome, and such interpretations to sundry taught in our Church, as may bring them to the nearest agreement; and their great endeavours to find out such Expedients, as might best bring on a perfect reconciliation between the two Churches. VII. So particularly, in pressing with so much vehemency the observance of these Popish and Superstitious Ceremonies; for which we cannot find, nor do they offer to produce, any either Command or Example in holy Scripture, to warrant to our Consciences the use thereof. VIII. Which, what is it else in effect, then to deny the sufficiency of the Scripture, to be a perfect Rule of Faith and Manners? Which being one of the main bulwarks of the Protestant Religion, as it is differenced from the Roman, is by these men and by this means undermined and betrayed.;  
§. V. This is the sum and substance of the usual Censures and Objections of our Anticeremonian Brethren, so far as I have observed from their own speeches and writings: which I have therefore set down as near, as in so few words I could, to their sense, and, for the most part, in their own expressions. Much of which having (as I conceive) received its answer beforehand in some passage or other of the ensuing Sermons, might supersede me the labour of adding any more now. Yet for so much as these answers lie dispersedly, and not in one view: I held it convenient, as I have produced the Objections all together; so to offer to the Readers an Answer to them all together, and that in the same order, as I have given them in Begging at his hands but this one (very reasonable) favour, that he would do both himself and me so much right, as not to pass his censure too hastily and too severely upon any part of what is now presented to his view, (whether he like it, or dislike it;) till he hath had the patience to read over the whole, and allowed himself the freedom rightly and without prejudice to consider of it.  
§. VI That which is said in the first place of their Godliness and Tenderness of Conscience, is not much to the purpose, as to the main business. For First, besides that all parties pretend to Godliness; Papists, Anabaptists, and who not (even the late-sprung-up generation of Levellers, whose Principles are so destructive of all that Order and justice by which public societies are supported, do yet style themselves, as by a kind of peculiarity, The Godly;) And that secondly, it is the easiest thing in the world, and nothing more common then, for men to pretend Conscience, when they are not minded to obey: I do not believe thirdly, (though I am well persuaded of the godliness of many of them otherwise,) that the refusal of indifferent Ceremonies enjoined by Lawful Authority, is any part of their Godliness; or any good fruit, evidence, or sign thereof. But certain it is fourthly, that the godliest men are men, and know but in part; and by the power of godliness in their hearts, are no more secured from the possibility of falling into Error through Ignorance, then from the possibility of falling into Sin through Infirmity. And as for Tenderness of Conscience fifthly, a most gracious blessed fruit of the holy Spirit of God, where it is really, and not in pretence only, nor mistaken, (for sure it is ●o very tender Conscience, though sometimes called so, that straineth at a Gnat, and swalloweth a Camel:) it is with it, as with other tender things; very subject to receive harm, and soon put out of order. Through the cunning of Satan, it dangerously exposeth men to temptations on the right hand: and through its own aptitude to entertain and to cherish unnecessary scruples, it strongly disposeth them to listen thereunto so long, till at the last they are overcome thereof. Needful it is therefore, that in the public teaching the Errors should be sometimes refuted, and the Temptations discovered. And this ever to be done; seasonably, soberly, discreetly, and convincingly; and when we are to deal with men whose Consciences are (so far as we can discern) truly tender, with the spirit of Meekness and Compassion. For tender things must be tenderly dealt withal: or they are lost. I know it is not always so done: nor can we expect it should. All Preachers are neither so charitable, nor so prudent, nor so conscientious, as they should be: And they that are such in a good measure, are men still; and may be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Elench. 15.  transported now and then through passion, and infirmity, beyond the just bounds of moderation. But then, the fault is not so much in the choice of the argument they treat of, as in the ill-managing thereof: which ought not to cast any prejudice upon others, who deal in the same argument, but after another manner.  
§. VII. But that which pincheth most in this first particular, is (as I suppose, this: That upon all public occasions, especially in Visitation-Sermons, they who agree with us in the substance of the same reformed Religion, are for the most part the only mark shot at; whilst the common enemy, the Papist, hath little or nothing said against him. For answer hereunto. First, so far as concerneth the Sermons here published, the Objection is void▪ for therein the Papist hath had his share, as well as his fellows, so oft as the Text gave occasion, or the file of my discourse led me thereunto: as by the papers themselves (whereunto reference to be had) will evidently appear. Secondly, admitting all true that is alleged: either we are excusable, in what they blame us for; or they that blame us inexcusable, who do the very same things. Do not they usually in their Sermons fall bitterly upon the Papists and Arminians? but seldom meddle with the Socinians? scarce ever name the Turks? I have been often told, of their declamations against the observing of Christmas, that great superstitious thing: but I remember not to have heard of much spoken against Perjury and Sacrilege, and some other sins, wherewith our times abound. Nay, doth not their zeal even against Popery itself (Popery I mean, truly so called) of late years, and since most of the Pulpits are in their possession, seem to abate; at leastwise in comparison of the zeal they show against Episcopacy, and against the Liturgy, Festivals and Ceremonies lately in use among us? These they cry down with all the noise they can, and with all the strength they have; having first branded them with the name of Popery: and this must now pass for preaching against Popery. I demand then. Is there not the like reason of reproving Sins, and refuting Errors? If so: are not Perjury and Sacrilege as great sins (at least) as keeping Christmas holy day? Howsoever, are not the Errors of the Turks, that deny the whole structure of the Christian Religion, (foundation and all,) far worse than the Errors of the Papists, who by their additional superstructures have only altered the fabric, but keep the foundation still? And are not the Errors of the Socinians, who deny the Trinity, God's Omniscience, the Eternity of the Son, the Divinity of the Holy Ghost, Original sin, the calling of Ministers, and far worse than those the Arminians are charged withal, of Free Will, Universal Redemption, Falling from Grace, etc. And are not the old rotten points of Popery (the Pope's Ecumenical▪ Pastorship and Infallibility, the Scriptures unsufficiency, Image-worship, Invocation of Saints, Transubstantiation, Half-Communion, etc.) Errors of as great a magnitude, as those other points of Popery (lately and falsely dubbed such) of Episcopacy, Liturgy, Festivals, and Ceremonies? If they be: why do our Brethren preach oftener, and inveigh more, against these later and lesser in comparison, then against those former and greater sins and Errors? I doubt not, but they have some Reasons wherewith to satisfy themselves for their so doing: else they were much to blame. Be those Reasons what they will: if they will serve to excuse them, they will serve as well to justify us.  
§. VIII. It will be said perhaps; First, That the Turks have no Communion with us: They are out of the Church; and our chiefest care should be for those within, leaving those without for God to judge. Or indeed Secondly, To what purpose would it be to address our speeches to them some thousands of miles out of hearing? If our voices were as loud as Stentors, or that of Mars in Homer, the sound would not reach them. Besides that Thirdly, There is little danger in our people of receiving hurt or infection from them: who have no such agents here to tamper with the people in that behalf, no such artifices and plausible pretensions whereby to work them over to their side, no such advantages as the agreement in some Common Principles might afford for bringing on the rest; as the Papists have. Who being within the pale of the visible Catholic Church, and living in the midst of us, have their instruments ready at hand in every corner to gain Proselytes for Rome; the specious pretences of Antiquity, Universality, Consent of Counsels and Fathers, etc. Wherewith to dazzle the eyes of weak and credulous persons; and some ground also to work upon in the agreement that is between them and us in the principal Articles of the Christian Faith.  
§. IX. These Reasons I confess are satisfactory, as to the Comparison between Turks and Papists: and may be applied to the other Instance also in their proportion, so far as the Application will hold truth. And all this is agreeable, both to the Apostles discourse 1 Cor. 5.9— 13; and to the advises of prudent Statists, who forbear to advance against a potent Enemy abroad, till they have composed smaller quarrels and mutinies at home; and To the Example also of our blessed Saviour himself; Who, although the Errors of the Sadduces were, in themselves and in respect of their matter, much worse than those of the Scribes and Pharisees; yet because the danger of seducing the people was greater from These then from Those, (the Pharisees by reason of their outside holiness being grown into better Esteem with the people than the Sadduces were; and the generality of the people also by their education prettily well Principled, and so fore-armed, against those more gross and palpable Errors of the Sadduces:) is observed therefore to have both more frequently and with greater sharpness reproved the Scribes and Pharisees for their false teaching, than he did the Sadduces; and to have given the people more caveats to beware of them and their leaven, then that of the Sadduces.  
§. 10. This is the most, I think, they have to say for themselves: and, upon supposal that all the particulars in the aforementioned Instances were indeed such Sins and Errors, as they either take or mistake them for; it must be admitted a very reasonable and sufficient plea. Only we require (which is but equal,) that they meet unto us back again with the same measure; and allow us the benefit of the same plea (mutatis mutandis,) so far as our Case is the same with theirs. Let them but this do: and the Objection will vanish. First, we nothing doubt but that the Papists (by being baptised into the Faith of Christ;) are in a far better condition otherwise; as we are sure they stand in a nearer relation to us thereby, then Turks and Pagans do. Yet, as to external Communion in the public Worship; by refusing to assemble with us, (which is not our fault,) they are as very strangers to us, as the very Turks are: and in that respect to be looked upon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are without. And therefore we deemed it more expedient, and a more brotherly act, to endeavour the reducing of our Brethren that held communion with us to their just obedience, by discovering to their faces (being personally present) those their Errors, that obstructed it; then to beat the air to little purpose, in declaiming against those that did not hear us, and we were sure would little regard us. For Secondly, were it not for the confirming of our Protestant hearers in their present belief of the Truth, against such as will attempt to draw them from us: it would be a very impertinent thing to insist much upon the discovery of Popish Errors in our Churches; whither they that should reap most benefit by such discovery never come. They live among us indeed, which the Turks do not: but since they come not where they may hear us; it is all one to us, in respect of our Sermons, as if they lived as far from us as the Turks do. But at such times as the Clergy are met together (which is chiefly done at the Visitations) when most of them who are most concerned, both for their own sakes and the people's that depend upon them, to have a right judgement concerning the Nature and Use of Indifferent things, are present: it seemeth to be very proper, and (by the blessing of God) may conduce very much to the edification of his people in Truth, Peace, and Godliness; that the just power of those that have authority in the Church for making Ecclesiastical Constitutions should be asserted, and the necessity of yielding obedience thereunto when they are made, by all under such authority should be pressed. This is the very truth of the whole business. And what is there in all this, to deserve such outcries? What is there, if men would but soberly consider it, that is not every way agreeable to the dictates both of Christian Prudence and Charity? Thirdly, (which is a very important consideration, and cometh up to the full of the Objection,) we think it more needful, seasonable, and expedient, upon such opportunities, to clear these points in difference betwixt us and our Brethren at home, then to handle any of the controversies in debate betwixt us and those of Rome. Both because the people are in more danger of being misled by these, then of being seduced by Papists; and because the Papists make a great advantage (indeed the greatest, and in a manner the whole advantage they have against us) of these home-differences. For although the Emissaries of Rome have long used all the art and diligence possible, to advance the Roman Interest among us: yet the people of England are so generally prepossessed with a detestation of that Religion (as the people of Spain, France, and Italy are of ours;) that were it not for the advantage they make of the excesses of some troublesome spirits among ourselves; they could not have expected to have reaped so plentiful a harvest here, as of late years they have done. But our Brethren, having by their much preaching and inveighing against the Papists, wrought our common people to such a prejudice against her doctrines, that many of them know no other Rule whereby to judge of the soundness of men's Religion, then by the greater or lesser distance it hath from Popery; have thereby withal gained that high esteem of their soundness in Religion above others in the hearts of many of our people (led, as most are, by opinion more than true judgement;) that it is a very easy matter for them to draw multitudes after them into a dislike of any thing, wherein they shall think good to fasten the imputation of being Popish. For preventing whereof, if we do our best endeavour upon all good occasions to undeceive, them first, and by them the people; by letting them see, (if they will but open their eyes,) how unsound the principles are they go upon, and how unsafe the practices those principles lead unto: Who can justly blame us for so doing?  
§. XI. To the substance of the Second Objection, (if I may with their leave and without their offence, pass by that acquaint minute piece of wit, of Paper-pellets and Canon-bullets;) I shall need make no farther answer, than what hath already been given to the First. Only I shall ex abundanti add two things: the one, concerning myself; the other, to the Objectors. For myself; if I be not much mistaken, I have been so far from offending in the kind objected, that I may seem rather to have offended too much on the other hand. The substance of the matter both against Papists and others, is I hope all along justifiable. And then, if some sharper expressions both against them and others have here and there slipped from my tongue or pen, (such as heat and indignation in our greener years are apt to suggest;) they that are ingenuous, considering how long it is since those Sermons were preached, may be pleased to pardon it, upon the old plea Dandum aliquid aetati. As for them; that they preach against Popery, I not at all mislike: Only I could wish, that these two Cautions were better observed, then (as far as I can make conjecture of the rest, by the proportion of what hath come to my knowledge) I fear they usually are, by the more zealous of that party. viz. 1. That they do not through ignorance, prejudice, or precipitancy call that Popery, which is not; and then under that name and notion preach against it. 2. That they would do it with the less noise, and more weight. It is not a business merely of the Lungs but requireth Sinews too. Or (to use their own metaphor) let them not think that casting of squibs will do the deed, or charging with powder alone: that will give a crack indeed, and raise a smoke; but unless they have bullet as well as powder, it will do little execution.  
§. XII. To the Third Objection. I say first; That we have indeed no higher or other esteem of Ceremonies, then as of indifferent things: yet we do not count them Trifles; otherwise then as in comparison with necessary duties. But let Ceremonies (secondly) be as very Trifles, as any man can imagine them to be; yet Obedience sure is no Trifle. They mis-state the Question, when they talk of pressing Ceremonies. It is Obedience (formally) that is required: Ceremonies not otherwise pressed, then as the matter wherein that Obedience is to be exercised. If a Master appoint his servant to do some small matter that he thinketh fit to have done, though in itself of no great moment; yet he will expect to be obeyed: and it is great reason he should. If in such case the servant should refuse to do the thing appointed, because he hath no mind thereunto, and should receive a check or correction for such refusal: could he either sufficiently excuse his own fault, or reasonably complain of his Master for dealing hardly with him, by saying the thing was but a Trifle? Is it not evident, that the thing which made the Master angry, and the Servant an offender in that Case, was not (precisely and formally) the leaving of the thing undone, (which had it not been commanded, might have been left undone without any fault or blame at all;) but the refusing to do it, when he that had a right to his service commanded him? Wherefore Thirdly, that which is said of some men's doting so extremely on Ceremonies, might have been well enough spared. I know no true son of the Church of England, that doteth upon any Ceremony, whatsoever opinion he may have of the decency or expediency of some of them. If any do; le● him answer for himself. Among wise men, he will hardly pass for a wise man, that doteth upon any. Nor will he, I doubt, prove a much wiser man, that runs into the contrary extreme, and abhorreth all. It is true Fourthly, that there have been long and unkind quarrels about these things? More is the pity! but where is the fault? To whom is the beginning, and to whom the continuance of a quarrel rather imputable? to him, that demandeth his right? or to him that withholdeth it from him? For this is the plain Case in short: The Bishops (under the King) require obedience to the Laws Ecclesiastical; these men refuse to give it. So began the quarrel at first: and upon the same terms it continued. If the Obedience challenged were indeed due to those Laws; then did our Brethren both begin the quarrel, and hold it on: if it were not, then must the whole blame lie upon those that claimed it unjustly, and not upon them. So that in the winding up of the business, the whole Controversy will devolve upon this point; Whether to the laws Ecclesiastical obedience be due or not? For the right determining whereof, (for so much as it is confessed on all ●ands, that Obedience is due to Lawful authority commanding lawful things) two other points are to be resolved the one, concerning the authority by which the Constitutions were made; the other, concerning the lawfulness of the things therein required; The Presbyterians of the Kirk flatly and directly deny both: Ours, less forward to declare their opinion in the former point, have chosen rather to stand upon the later only. And so the point in issue is briefly this; Whether the things commanded (and particularly the Ceremonies) be lawful, yea, or no. Which bringeth us to the consideration of  
§. XIII. The Fourth Objection. Wherein (besides some ill-language, which I love not to stir into,) they declare, First, what they conceive to be our Opinion, and next what is indeed their Own concerning the Ceremonies etc. in question. In the former; we desire that candour which in all reason and charity they ought to afford us: that they would fix nothing upon us as our opinion, which ourselves (who should best know what our own opinion is) protest against, as not our opinion They have been told a thousand times over, in the Sermons and writings of private men, which is also attested and affirmed by the public declaration of our Church (the most authentic assurance a question of this nature is capable of:) That we place no Necessity at all in these things but hold them to be merely indifferent. That, when for decency, order, or uniformity's sake, any Constitutions are made concerning them; there is the same necessity of obeying such Constitutions, as there is of obeying other Laws made for the good of the Commonwealth concerning any other indifferent things. That such Necessity, either in the one or the other, ariseth not properly from the authority of the immediate Lawgiver. but from the Ordinance of God, who hath commanded us to obey the ordinances of men for his sake. That such necessity of Obedience notwithstanding, the things remain in the same indifferency, as before. Every way in respect of their Nature; and quoad Rem, (it being not in the power of accidental relations to change the natures of things:) and even in respect of their Use, and quoad nos thus far, that there is a liberty left for men, upon extraordinary and other just occasions▪ sometimes to do otherwise then the Constitution requireth, extra casum Scandali & Contemptus. A liberty, which we dare not either take ourselves, or allow to others, in things properly and absolutely necessary. [Upon which very account (I mean the consideration of the indifferency of the things in themselves) and upon which account alone it is, that many of the Episcopal (that is to say, the true English Protestant) Divines; who sadly resent the voting down of the Liturgy, Festivals, and Ceremonies of the Church by so many former Laws established; heartily desired heretofore the continuance, and as heartily still wish the restitution, and are (by God's help) ready with their Tongues, Pens and Sufferings to maintain and justify the Lawful use of the same: do yet so far yield to the sway of the times, and are persuaded they may with a good Conscience so do, as to forbear the use thereof in the public worship; till it shall seem good to those that are in place of authority either to restore them to their former state (as it is well hoped, when they shall have duly considered the evil consequents of that Vote, they will,) or at leastwise and in the mean time to leave them arbitrary, for men, according to their several different judgements, to use or not to use, which seemeth but reasonable, the like favour and liberty in other kinds having been long allowed to almost all other sorts of men, though of never so distant persuasions one from another:] Lastly, That all Laws made concerning Ceremonies or other indifferent things, whether Civil or Ecclesiastical, are mutable: and as they were at first made by humane authority, so may they from time to time be by humane authority abrogated and repealed. And then and thenceforth they lose their obligation: whereby the necessity of yielding obedience thereunto wholly ceaseth and determineth; and the things thereby commanded or prohibited return to their primitive and natural indifferency, even in their Use also, and in respect of us. This is clearly our Opinion: and men may easily so understand us, if they will.  
§. XIIII. But their Opinion is, that the things enjoined are Popish and Superstitious; and consequently unlawful to be used: And this they render as the reason of their nonconformity. And the Reason were certainly good, if the Opinion were true. For the Popishness first: unless we should sue out a writ definibus regundis, 
a Omnia periclitabuntur aliter accipi quam sunt, si aliter quam sunt cognominantur. Tert. de carn. Christi. cap. 13.  it will be hard to find out a way how to bring this Controversy to an issue, much less to an end: the term hath been so strangely extended, and the limits thereof (if yet it have any,) so uncertain. If they would be entreated to set bounds to what they mean by Popish and Popery, by giving us a certain definition of it: we should the sooner either come to some agreement; or at least understand ourselves, and one another the better, wherein and how far we disagreed. In the mean time, it is to me a wonder, that if reason would not heretofore, yet the sad experience of the ill consequents so visible of late time should not have taught them all this while to consider, what infinite advantage they give to the Romish party to work upon weak and wavering souls; by damning so many things under the name of Popery, which may to their understandings be sufficiently evidenced; Some, to have been used by the ancient Christians long before Popery was hatched, or but in the egg; and All to have nothing of Superstition or Popery in them, unless every thing that is used in the Church of Rome become thereby Popish and Superstitious. Nor what great advantage they give to our newer Sectaries, to extend the name yet farther. Who, by the help of their New-Lights can discern Popery, not only in the Ceremonies formerly under debate: but even in the Churches and Pulpits wherein they used to preach against Popery, and the Bells wherewith they used to call the people together to hear them. These are by some of them cried down as Popish; with other things very many, which their Presbyterian brethren do yet both allow, and practise: though how long they will so do, is uncertain, if they go on with the work of Reformation they have begun, with as quick dispatch, and at the rate they have done these last two seven years. The having of Godfathers at baptism, Churching of women, Prayers at the burial of the dead, children ask their Parent's blessing, etc. which whilom were held innocent; are now by very many thrown aside, as rags of Popery. Nay, are not some gone so far already, as to cast into the same heap, not only the ancient hymn Gloria Patri (for the repeating whereof alone some have been deprived of all their livelyhoods) and the Apostles Creed: but even the use of the Lords Prayer itself?— And what will ye do in the end thereof? And what would you have us do in the mean time, when you call hard upon us to leave Popery, and yet would never do us the favour to let us know what it is? It were good therefore, both for your own sakes, that you may not rove in infinitum; and in compassion to us: that you would give us a perfect boundary of what is Popery now; with some prognostication or Ephemerideses annexed, (if you please,) whereby to calculate what will be Popery seven years hence.  
§. XV. But to be serious, and not to indulge myself too much merriment in so sad a business: I believe, all those men will be found much mistaken, who either measure the Protestant Religion by an opposition to Popery; or account all Popery, that is taught or practised in the Church of Rome. Our godly Forefathers, to whom (under God) we owe the purity of our Religion, and some of which laid down their lives for the defence of the same, were sure of another mind: if we may, from what they did, judge what they thought. They had no purpose (nor had they any warrant) to set up a new Religion, but to reform the Old: by purging it from those Innovations, which in tract of time (some sooner, some later,) had mingled with it, and corrupted it, both in the Doctrine and Worship. According to this purpose they produced, without constraint or precipitancy, freely and advisedly, as in peaceable times; and brought their intentions to a happy end: as by the result thereof, contained in the Articles and Liturgy of our Church, and the Prefaces thereunto, doth fully appear. From hence chiefly, as I conceive, we are to take our best scantling, whereby to judge what is, and what is not, to be esteemed Popery. All those Doctrines then, held by the modern Church of Rome, which are either contrary to the written word of God; or but superadded thereunto, as necessary points of Faith to be of all Christians believed under pain of damnation: and all those Superstitions used in the worship of God, which either are unlawful, as being contrary to the Word; or being not contrary and therefore abritrary and indifferent, are made Essentials, and imposed as necessary parts of Worship: these are, as I take it, the things whereunto the name of Popery doth properly and peculiarly belong. But as for the Ceremonies used in the Church of Rome; which the Church of England at the Reformation thought fit to retain; not as Essential or necessary parts of God's service, but only as accidental and mutable circumstances attending the same for order, comeliness, and edifications sake: how these should deserve the name of Popish I so little understand, that I profess I do not yet see any reason why, if the Church had then thought fit to have retained some other of those which were then laid aside, she might not have lawfully so done; or why the things so retained should have been accounted Popish. The plain truth is this; The Church of England meant to make use of her liberty, and the lawful power she had (as all the Churches of Christ have, or aught to have) of ordering Ecclesiastical affairs here: yet to do it with so much prudence and moderation, that the world might see, by what was laid aside that she acknowledged no subjection to the See of Rome; and by that was retained, that she did not recede from the Church of Rome, out of any spirit of contradiction, but as necessitated thereunto for the maintenance of her just liberty. The number of Ceremonies was also then very great, & they thereby burdensome; and so the number thought fit to be lessened. But for the Choice, which should be kept, and which not: that was wholly in her power and at her discretion. Whereof, though she were not bound so to do, yet hath she given a clear and satisfactory account, in one of the Prefaces usually prefixed before the Book of Common Prayer.  
§. XVI. Besides this of Popish, they have bestowed also upon the Ceremonies the Epithet of Superstitious. Which is a word likewise (as the former,) of late very much extended; and standeth in need of a boundary too and a definition, as well as it. But howsoever they do with the words, I must set bounds to my discourse, lest I weary the Reader. The point of Superstition I have had occasion to touch upon (more than once, as I remember) in some of these Sermons; and proved that the Superstition lieth indeed at their door, not ours. They forbid the things commanded by the Church, under the Obligation of sin, and that Obligation arising not from their forbidding them, but from the things themselves, which they judge to be unlawful, and thence impose upon all men a necessity of not using them: which is Superstition. Whereas the Church required obedience indeed to her commands, and that also under the obligation of sin: but that obligation arising not at all from the nature of the things themselves (always held and declared Indifferent;) but immediately from the authority of the Superior commanding the thing, and originally from the ordinance of God commanding Obedience to Superiors, as already hath been said: and this is not Superstition. For further satisfaction therefore in this matter, referring the Reader to the Sermons themselves; I shall only by way of addition represent to the Objectors S. Paul's demeanour at Athens. Where finding the City 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 17.16.  full of Idols, (or wholly given to Idolatry) he doth not yet fall foul upon them, nor exclaim against them in any reproachful manner, no nor so much as call them Idolaters; though they were such, and that in a very high degree: but tempering his speeches with all lenity and condescension, he telleth them only of their Superstition; and that in the calmest manner too, 
b— 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the comparative degree in such kind of speaking being usually taken for a diminnent term.) How distant are they from his Example, with whom every thing they mislike is presently an Idol! Christmas day an Idol, the Surplice an Idol, the Cross after Baptism a great Idol, the Common-Prayer-Book an abominable Idol! When yet, if the worst that can be said against them were granted, the most it could amount to is but Superstition▪ and till that be granted, which must not be till it be well proved, it is more childish than manly to cry out Superstition, Superstition!  
§. XVII. Their next is, a Suspicion (rather than Objection,) and that upon no very good ground. But charity is easily suspicious; nor without cause. Wherein I have somewhat to say, in behalf of myself and other my Brethren; and somewhat by way of return to them. For myself, I had a desire, I may truly say almost from my very childhood, to understand (as much as was possible for me) the bottom of our Religion, and particularly as it stood in relation both to the Papists, and (as they were then styled) Puritans; to inform myself rightly, wherein consisted the true differences between them and the Church of England, together with the grounds of those differences. For I could even then observe, (which was no hard matter to do,) that the most of mankind took up their Religion upon trust (as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Ethic. 1.  Custom or Education had framed them) rather then choice. It pleased God in his goodness to afford me some opportunities suitable to that my desire; by means whereof, and by his good blessing, I attained to understand so much of the Romish Religion, as not only to dislike it, but to be able to give some rational account why I so do. And I doubt not but these very Sermons, were there nothing else to do it, will sufficiently free me from the least suspicion of driving on any design for Rome. As for those other regular sons of the Church of England, that have appeared in this controversy on her behalf: how improbable, and so far forth uncharitable, the suspicion is, that they should be any way instrumental towards the promoting of the Papal interest, may appear (amongst other) by these few considerations following. 1. That those very persons, who were under God the instruments of freeing us from the Roman yoke by casting Popery out of the Church, and sundry of them martyred in the cause; those very persons I say, were great favourers of these (now accounted Popish) Ceremonies, and the chief authors or procurers of the Constitutions made in that behalf.— Hae manus Trojam erigent? II. That in all former times since the beginning of the Reformation, our Arch-Bishops and Bishops with their Chaplains and others of the Prelatical party, (many of them such as have written also in defence of the Church against the Puritans,) were the principal (I had almost said the only) Champions to maintain the Cause of Religion against the Papists. III. That even in these times of so great distraction, and consequently thereunto, of so great advantage to the factors for Rome; none have stepped into the gap more readily, nor appeared in the face of the Enemy more openly, nor maintained the Fight with more stoutness and gallantry, than the Episcopal Divines have done; as their late learned writings testify. Yea, and some of them such, 
Bp. Bramhall, Dr. Cofins, etc.  as (beside their other sufferings) have lain as deep under the suspicion of being Popishly-affected, as any other of their Brethren whosoever. FOUR That by the endeavours of these Episcopal Divines, some that were bred Papists have been gained to our Church, others that began to waver confirmed and settled in their old Religion, and some that were fallen from us recovered and reduced, notwithstanding all the disadvantages of these confused times: and of each of these, I am able to produce some instance. But I profess sincerely, as in the presence of God and before the world, that I have not known (at least I cannot call to remembrance) to much as one single example of any of this done, by any of our Anti●Ceremonian Brethren, whether Presbyterian or Independent.  
§. XVIII. But I have somewhat to return upon these our Brethren, who thus causelessly suspect us. Possibly it will not please them: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) But I must speak it out, both for the truth's sake, and theirs. To wit, that themselves are in truth, though not purposely and intentionally, (whereof in my own thought I freely acquit them,) yet really and eventually, the great promoters of the Roman Interest among us: and that more ways than one. These three among the rest, are evident. First, by putting to their helping hand to the pulling down of Episcopacy. It is very well known to many, what 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 14.  rejoicing that Vote brought to the Romish party. How even in Rome itself they sang their Io Paeans upon the tidings thereof, and said triumphantly, Now the day is ours; Now is the fatal blow given to the Protestant Religion in England. They who by conversing much with that Nation, were well acquainted with the fiery turbulent spirits of the Scottish Presbyterians, knew as well how to make their advantage thereof▪ and handled the matter with so much cunning by fomenting their discontents underhand, till they had framed them, and by their means some of the same party here, to become the fittest instruments for the carrying on of their great design. And this I verily believe was the very Masterpiece of the whole plot. They could not but foresee (as the event hath also proved,) that if the old Government, a main pillar in the building, were once dissolved, the whole fabric would be sore shaken, if not presently shattered in pieces and ruined; things would presently run into confusion; distractions and divisions would certainly follow: And when the waters should be sufficiently troubled and mudded, then would be their opportunity to cast in their nets for a draught. Some 
b Baxter agrem. p. 46.  who have undertaken to discover to the world the great plot the Papists had of late years for the introducing of Popery in the several parts of it, might have done well to have taken some little notice of this also, (I wonder how they could look beside it,) being so visible; and indeed the fundamental part of the plot. Without which, neither could the sparks of Errors and Heresies have been blown to that height, nor that Libertinism (and some other things therewith mentioned) have so soon overspread the whole face of the Land, as now we find they have done. Secondly, they promote the interest of Rome, by opposing it with more violence, than reason. Which ought not to seem any strange thing to us: since we see by daily experience the like to happen in other matters also. Many a man, when he thought most to make it sure, hath quite marred a good business, by overdoing it. The most prudent, just, and (in all likelihood) effectual way to win upon an adversary is, by yielding him as much, as with safety of truth can be yielded: who, if he shall find himself contradicted in that which he is sure is true, as well as in that which is indeed false, will (by a kind of Antiperistasis) be hardened into more obstinacy than before, to defend all (true and false) with equal fierceness. It hath been observed by some (and I know no reason to question the truth of the observation,) that in those Counties (Lancashire for one) where there are the most and the most rigid Presbyterians, there are also the most and the most zealous roman-catholics. Thirdly, they promote the interest of Rome, and betray the Protestant Cause: partly by mistaking the Question (a very common fault among them;) but especially through the necessity of some false principle or other; which having once imbibed, they think themselves bound to maintain. Some of them, especially such as betook themselves to preaching betimes, and had not the leisure and opportunity to look much into Controversies, understand very little (as it is impossible they should much) of the true state of the Question in many controverted points: and yet to show their zeal against Popery 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. (edit. Paris.) p. 338.  are for ward enough to be meddling therewithal in the Pulpit. But with so much weakness and impertinency not seldom, that they leave the Question worse than they found it; and the Hearer, if he brought any doubts with him, to go from Sermon more dissatisfied, than he came. The rest of them, (that have better knowledge) are yet so bound up by some false Principle or other they have received, that they cannot without deserting the same (and that they must not do, whatsoever betideth them) treat to the satisfaction of a rational and ingenuous adversary. Among those false Principles, it shall suffice for the present to have named but this one, That the Church of Rome is no true Church. The disadvantages of which assertion to our Cause in the dispute about the visibility of the Church (besides the falseness and uncharitableness of it,) their Zeal, or Prejudice rather, will not suffer them to consider. With what out-cries was Bp. Hall (good man, who little dreamt of any peace with Rome) pursued by Burton and other Hot spurs, for yielding it a Church. Who had made the same concession over and over again before he was Bishop (as junius, Reynolds, and our best Controversy-Writers generally do) and no notice taken, no noise made, of it. You may perceive by this one instance, where the shoe wringeth.  
§. XIX. In their next, that they may not appear so uncharitable as to suspect their Brethren without cause, they tell us upon what ground they so do: viz. these two; the Endeavours of Reconciliation, in the Sixth; and the pressing of Ceremonies, in the Seventh, Objection. As to the former; First, All endeavours of Peace (without loss of Truth,) are certainly commendable in the undertakers: prove the event as it will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. is every man's warrant for that. If any particular private man have made overtures of peace in this kind upon other terms than he ought, let him answer it as he can▪ what is that to us? Admit Secondly, (which I fear is too true,) that there is little hope, scarce a possibility of reconcilement, if we well preserve, as we are are in conscience bound, the truth and purity of our religion: yet ought not that fear to hinder any man, fitted with abilities and opportunities for it, from such Endeavours whereof, whatsoever the success be otherwise, these a good effects will follow. 1. It will be some comfort to him within his own bosom, that he hath done, what was his duty to do, to his utmost power: And it will appear to the world, where the business stuck, and through whose default most the Endeavour proved fruitless. Thirdly, though there be little hope (and since the Trent Council less than before,) of bringing things to a perfect agreement▪ yet methinks it should be thought worth the while (Est quodum prodire tenus, si non datur ultra.) to bring both sides to as near an agreement, 
Horat. 1. ep. 1.  and reduce the differences to as small a number, and as narrow a point, as may be. That if we cannot grow to be of the same belief in every thing: we might at least be brought to show more Charity either to other; their to damn one another for every difference; and more Ingenuity, then to seek to render the one the other more odious to the world than we ought, by representing each others opinions worse than they are.  
§ XX. The Seventh Objection containeth the other ground of their said former suspicion: to wit, the vehement pressing of the Ceremonies. Wherein First, they do not well, in calling them Popish and Superstitious; but that having already fully cleared, I shall not now insist upon. Secondly, by requiring to have some Command or Example of Scripture produced, to warrant to their consciences the use of the Ceremonies; They offer occasion to consider of that point, wherein the very Mystery of Puritanisme consisteth: viz. That no man may with a safe conscience do any thing, for which there may not be produced, either Command or Example from the Scripture. Which erroneous Principle, being the main foundation, upon which so many false conclusions are built; and the fountain, from which so many acts of sinful disobedience issue, would well deserve a full and through-Examination. But, this Preface being already swollen far beyond the the proportion I first intended; and for that I have heretofore, both 
a Serm. 4. ad Clerum.  in one of these Sermons and 
b Pref. to 20. Serm.  elsewhere, discovered in part the unsoundness thereof: I am the willinger both for mine own ease and the Readers, to refer him over thither, and to spare mine own farther labour here. Considering Thirdly, that in the present case we need not flinch for fear of any harm that Principle could do us, should it be admitted as sound, as they would have it: For we have both Commands and Examples in the Scriptures, to warrant both the prescribing and the using of the Ceremonies. Though not as specified in their particulars: yet as either comprehended in the General, or inferred by way of Proportion. Which kind of Warranty from Scripture, themselves are by force of argument driven to allow, as sufficient: or else they would be at a loss for a hundred things by them daily done, upon no better or other warrant then that. For Commands then, we have besides that grand Canon 1 Cor. 14.40. [Let all things be done decently, and according to order,] all those Texts, that either contain the right and liberty we have to all the Creatures of God to use them for our service without scruple [All things are lawful, nothing unclean of itself. To the pure all things are pure, etc.] or require Subjection and Obedience to Superiors [Let every soul be subject to the higher powers. Submit to every ordinance of man, etc.] And as for Example, I think I could readily produce a full Score, and not bate an Ace, of some Ceremonies and circumstantial actions, ordered, used or done by holy men even in the old Testament, (who yet were more strictly tied to prescript forms than Christians are under the Gospel:) for the doing whereof it doth not appear, that they either had any command from God, or were guided by any former precedents, or expected any other warrant then the use of their reason and of prudential discourse; What warrant else had David for his purpose of building a Temple to God; which yet 
c 2 Sam. 7.2, 3.  Nathan the Prophet of God approved, yea which 
d 1 King. 8.8.  God himself approved of? Or what, Solomon for keeping 
e 2 Chr. 7.8, 9  a feast of seven days for the dedication of the Altar? Or what, Ezekiah for 
f— 30.23.  continuing the feast of unleavened bread seven days longer than the time appointed by the Law? Or what, Mordecai and Ester for making 
g Ester. 9.20. etc.  an Ordinance for the yearly observation of the feast of Purim? Or what lastly, judas and the Maccabes for ordaining 
h 1 Mac. 4.9.  the feast of the Dedication of the Altar to be kept from year to year at a set season for eight days together: which solemnity continued even in the days of Christ, and seemeth to have been by him approved 
i Joh. 10.22.  in the Gospel. The building of Synagogues in their Town, the wearing of sackcloth and ashes in token of humiliation, 
k Zach. 8.19.  the four fasts mentioned Zach. 8. whereof one only was commanded, with sundry other, I omit for brevity's sake. Instances enough, and pregnant enough, to manifest how very much our brethren deceive themselves, by resting upon so unsound a Principle; and that upon a mere mistake: as will appear presently by  
§. XXI. Their Eighth and last Objection. Wherein they seem to lay an imputation upon all those that stand for the Ceremonies as if they consequently denied the sufficiency of the Scripture. For answer hereunto, first, it is freely confessed, that the acknowledging of the holy Scriptures to be a perfect Rule of Faith and Manners, is the main Article of the Protestant Religion, as opposed to the Romish. But that all that stand for the Ceremonies should deny the same, is so manifestly untrue; or indeed that some of the Church of England should deny that, which is so clearly contained in the Articles of the Church whereunto he hath subscribed, so improbable: that it might well pass for a perfect Calumny, were not the original occasion of their mistake herein so apparent, if but even from the manner of their discourse in the present business. The true state whereof, Secondly, is this. The things wherein the power of Christianity consisteth, are of two sorts; Credenda, and Agenda: which we usually express by Faith and Manners. And the Scripture we acknowledge to be a perfect Rule of Both: yet not as excluding the use of Reason; but supposing it. When God gave us the light of his holy Word; he left us, as he found us; reasonable creatures still: without any purpose, by the gift of that greater and sublimer light, to put out the light he had formerly given us (that of Reason) or to render it useless and unserviceable. Of which light the proper use, and that which God intended it for when he gave it us, is, that by the help thereof we might be the better enabled to discern Truth from Falsehood, that we might embrace the one, and reject the other; and Good from Evil, that we might do the one, and shun the other. Our Reason therefore is doubtless a good Rule both for things to be believed, and for things to be done; so far as it reacheth: but no perfect Rule at all, rather a very imperfect one; because it reacheth not home. To supply the defects whereof, (dim as it is even in Natural and Moral things, but dark as darkness itself in things Supernatural and Divine,) it was, that it pleased the wisdom and goodness of our God to afford us another Light, (viz. that of supernatural revelation in his holy word,) without which we could never, by the light of Reason alone, have found out the right way that leadeth to eternal happiness. So that God having first made us reasonable Creatures, and then vouchsafed us his holy word, to instruct us what we are to believe and to do, either as Men or as Christians: We are now furnished with as perfect, absolute and sufficient a Rule both of Faith and Manners, as our condition in this life is capable of. And it is our duty accordingly, to resign ourselves wholly to be guided by that Word, (yet making use of our Reason withal, in subordination and with submission thereunto) as a perfect Rule both of Faith and Life. This being clearly so, and the Scripture by consent of both parties acknowledged to be the perfect Rule of what we are to believe, as well as of what we are to do: I earnestly desire our Brethren to consider, what should hinder a Christian man from doing any thing, that by the mere use of his Reason alone he may rightly judge to be lawful and expedient, though it be not commanded or exampled in the Scriptures, so as it be not contrary thereunto; more than from believing any thing, that by the like use of his Reason alone he may rightly judge to be true or credible, though the same be not revealed or contained in the Scripture, nor is contrary thereunto. I do without scruple believe a Mathematical or Philosophical truth or a probable historical relation, when I read it or hear it; and I believe an honest man upon his word in what he affirmeth or promiseth; though none of all these things be contained in the Scripture: and thus to believe, was never yet by any man (that I know of) thought derogatory to the sufficiency of Scripture, as it is a perfect Rule of Faith. Why I may not in like manner wear such or such a garment, use such or such a gesture, or do any other indifferent thing (not forbidden in Scripture) as occasions shall require, without scruple; or why thus to do should be thought derogatory to the sufficiency of scripture, as it is a perfect Rule of Manners, I confess I have not the wit to understand. Since there seemeth to be the like reason of both; let them either condemn both, or acquit both: or else inform us better, by showing us a clear and satisfactory reason of difference between the one and the other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the main hinge, upon which the whole dispute turneth, and whereunto all other differences are but appendages. The true belief, and right understanding of this great Article concerning the Scriptures sufficiency, being (to my apprehension) the most proper Characteristical note of the right English Protestant, as he standeth in the middle between, and distinguished from, the Papist on the one hand, and the (sometimes styled) Puritan on the other. I know not, how he can be a Papist, that truly believeth it: or he a Puritan that rightly understandeth it.  
§. XXII. Having thus answered the several Objections aforesaid, wherewith it may be some, that stand freer from prejudice then their fellows, will be satisfied: if any shall yet ask me, why I plead still so hard for Ceremonies, now they are laid down, and so no use either of them, or of any discourse concerning them; I have this to say. First, I saw my self somewhat concerned to prevent (if I could) the miscensuring of these Sermons; in sundry of which the Questions that concern Ceremonies are either purposely handled, or occasionally touched upon: which could not be done, without vindicating the Ceremonies themselves, as the subject matter thereof. Secondly, hereby they that were active in throwing them down, may be brought to take a little more into their consideration, then possibly they have yet done, upon what grounds they were thereunto moved, and how sound those grounds were: that if it shall appear they were then in an Error (and they consider withal, what disorder, confusion, and libertinism hath ensued upon that change) they may be sensible of it, and amend. But Thirdly, whatsoever become of the Ceremonies, which are mutable things: the two Doctrines insisted on concerning them, (the one, touching the Power that Governors have to enjoin them; the other touching the Duty that lieth upon Inferiors to observe them when they are enjoined;) being Truths, are therefore always the same, and change not. It is no absurdity, even at midwinter, when there is never a flower upon the bough, to say yet Rosa est flos. Lastly, a time may come when either the same Ceremonies may be restored, or others substituted in their rooms: and then there may be use again of such reasons and answers, as have been pleaded in their defence. For I doubt not but those that shall from time to time have the power to order Ecclesiastical affairs, if disorders or inconveniencies shall continue to grow after the rate and proportion they have done for some years past, will see a necessity of reducing things into some better degree of Decency, and Uniformity, than now they are: Which it is not imaginable how it should be done, without some Constitutions to be made concerning Indifferent things to be used in the public worship; and some care had withal to see the Constitutions obeyed. Otherwise the greatest part of the Nation will be exposed to the very great danger (without the extraordinary mercy of God preventing) of quite losing their Religion. Look but upon many of our Gentry, what they are already grown to from what they were, within the compass of a few years: and then Ex pede Herculem; by that, guess, what a few years more may do. Do we not see some, and those not a few, that have strong natural parts, but little sense of Religion, turned (little better than professed) Atheists? And othersome, nor those a few, that have good affections, but weak and unsettled judgements, or (which is still but the same weakness) an overweening opinion of their own understandings, either quite turned, or upon the point of turning Papists? These be sad things, God knoweth, and we all know: not visibly imputable to any thing so much, as to those 
a— Sempérne Getis discordia nostra Proderit? Claudian. 2. in. Ruffin.  distractions, confusions, and uncertainties that in point of Religion have broken in upon us, since the late changes that have happened among us in Church-affairs. What it will grow to in the end, God only knoweth: I can but guess.  
§. XXIII. The Reverend Archbishop Whitgift, and the learned Hooker, men of great judgement, and famous in their times, did long since foresee, and accordingly declared their fear, that if ever Puritanism should prevail among us, it would soon draw in Anabaptism after it. At this Cartwright, and other the advocates for the Disciplinarian interest in those days, seemed to take great offence: as if those fears were rather pretended to derive an odium upon them, then that there was otherwise any just cause for the same; protesting ever their utter dislike of Anabaptism, and how free they were from the least thought of introducing it. But this was only their own mistake; or rather Jealousy. For those godly men were neither so unadvised, nor so uncharitable, as to become Judges of other men's thoughts or intentions, beyond what their actions spoke them. They only considered, as prudent men, that Anabaptism had its rise, from the same Principles the Puritans held; and its growth, from the same courses they took: together with the natural tendency of those principles and practices thitherward; especially of that one principle, as it was by them misunderstood, that the Scripture was adaequata agendorum regula, so as no thing might be lawfully done without express warrant either from some command, or example therein contained. The clue whereof, if followed on as far as it would lead, would certainly in time carry them as far as the Anabaptists were then gone. But that it was no vain fear, the unhappy event hath proved; and justified them: since what they feared is now come to pass, and that in a very high degree. Yet did not they see the thread drawn out to that length, as we have seen it; (the name of Quakers, Seekers, etc. not then heard of in the world:) but how much farther it will reach none can say; for no man yet ever saw the bottom of the clue. Only I may not dissemble, what my own fears have long been, and yet are: That if things shall still go on, according as they have begun, and hitherto proceeded; the application that some have made of that passage john 11.48. Venient Romani, & capient gentem nostram, will prove but too true a Prophecy; and Popery will overrun all at the last. Whether there be just cause so to fear, or no; I leave it to wiser men to judge: when (together with what hath been 
a Sect. 18. suprà.  already said concerning the great scandals and advantages given to the Papists by our confusions,) they shall have duly considered the probability of what I shall now farther say. It is a wonder to see, in how short a time our Anticeremonian Brethren are strangely both multiplied, and divided; multiplied in their number, but divided by their opinions and subdivided into so many several tribes and families: that their power is nothing so much increased by that multiplication, as it is weakened by these divisions. In as much as many of those Sects into which they have spread and diffused themselves, are not more opposite to the Truth (the only property wherein they all agree,) than they are one to another: in so far that the establishment of any one cannot be, but by the destruction of all or most of the rest. This experience giveth us to see, how impossible a thing it is, they should long hold together in one entire body for their own preservation. But whilst they are still crumbling into fractions and factions, biting and ready to devour one another: a vigilant adversary, that is intent upon all advantages and opportunities, may, when he spieth his time, overmaster them with much ease and little resistance. Whereas the Papists on the other side, are by the very nature (as I may say) of their Religion, and the fundamental Principle thereof (viz. to believe as the Church believeth) tied together in a fast unity amongst themselves, against all opposers of their Church, or of any point of Faith defined by the Church. So that these holding all together as an embodied Army, and those dispersed abroad in scattered troops and many small parties: Who is like to become Master of the Field, is no hard matter to judge. Neither will the supposed (and I fear, truly supposed) greater number of Atheists, than either Papists or Sectaries, be any hindrance to the Papists, for finally prevailing. Because it is not for the interest of the Atheist and his Religion (pardon the boldness of the Catachresis) to engage either for or against any side farther than a jeer. But to let them fight it out, keep himself quiet till they have done, and then 
* Ad rerum momenta cliens, sese● daturus Victori. Claud. de bell. Gild.  clap in with him that getteth the day. He that is of no Religion, can make a shift to be of any, rather than suffer. And the Atheist, though he be in truth and in heart neither Protestant nor Papist, nor any thing else; yet can he be in face and outward comportment either Protestant or Papist or any thing else, (jew or Turk if need be) as will best serve his present turn. That this is their mind, some of them 
b Pref. to Hob● of Election.  in a bravery have given us to understand, plainly enough and in print.  
§. XXIIII. And is it not high time then, trow we, to look about us? Hannibal ad portas. When the danger is so great, and so near withal, even at the door: shall we be so reachlesly wilful, as neither to open our eyes to see it ourselves, nor endure with patience, that any body else should tell us of it?— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— What I have now said, how it will be taken, I know not: Prophets are seldom welcome, that Prophecy unwelcome things. But truly, at the sad apprehension of the dangerous condition we now stand in, and in zeal for the safety and honour of my dear Mother the Church of England, which hath nourished me up to become a Christian and a Protestant (that is to say, a pure pute Christian without any other addition or Epithet:) my heart waxed hot within me, and the fire so kindled, that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I could not forbear but upon the first opportunity offered, once more to give Vent thereunto, by laying open the second time my inmost thoughts to the view of the world. Which I have done with the greatest plainness and freedom, that (avoiding bitterness) was possible for me to do. I was willing to sharpen my style, I confess, that it might enter. as it was but needful, where the skin was callous. But with the only intention (as the great searcher of all hearts knoweth) by putting the patient to a little smart at the first piercing of the Sore, to give future ease to the part affected: and not at all, by angering the Sore, to make it worse. With which Protestation I hope the more sober among them will rest satisfied; I mean the moderate Presbyterian especially. Of which sort I know many, whom I verily believe to be godly and conscientious men, (though in error,) and whom I therefore love and honour. These are the only adversaries in this controversy, whose spirits are in a disposition and capacity to be wrought upon in a rational way. As for the rest, (I mean the rigid, Scotised, through-paced Presbyterian on the one side, and the giddy Enthusiast on the other,) such is their either obstinacy or madness, that it is vain to think of doing any good upon them by argument: till it shall please God to make them of more humble and teachable spirits. I entreat the Reader, if he shall meet with any thing herein written, that hath any bitterness in it, or but sharpness, more than one that would deal plainly cannot avoid that he would take it as meant against these last only, and not at all against those of the former rank, whom I never meant to exasperate. Hear the conclusion of the whole matter; Read without gall, or prejudice. Let not Truth fare the worse for the Plainness. Catch not at syllables and phrases. Study and seek the Church's peace. Judge not another's servant, who must stand and fall to his own Master. Keep Faith and a good Conscience. Bear one another's Burdens, and so fulfil the Law of Christ.  
Consider what hath been said, and pray to the Lord to give us all a right understanding in all things. Amen. Amen.  
Botheby Paynell July 13. MDCLVII.  
Placere singulis volam; sed ut prosim:  
Nec displicere metuam; dummodo prosim.  Scazon.  

THE SUMMARY, or CONTENTS of the several ensuing SERMONS.  

Sermon I. Ad Clerum on ROME XIV. III.  
Sect. 1. THe Occasion, of the TEXT.  
Sect. 2 THe Scope, of the TEXT.  
Sect. 3 THe Coherence, of the TEXT. &  
Sect. 4 THe Division of the TEXT.  
Sect. 5 POINT. I. Of not Despising others:  
Sect. 6— Be they never so weak,  
Sect. 7— and we never so strong.  
Sect. 8— Both for the Sins sake, in the Despisers:  
Sect. 9— and for the Scandals sake, to the Despised.  
Sect. 10— 11. POINT. II. Of not Judging others  
Sect. 12— with the true meaning thereof: And four Reasons.  
Sect. 13 viz. 1. The want of Commission— in Us.  
Sect. 14— 2. The want of Skill— in Us.  
Sect. 15— 3. The Uncharitableness, and of the thing itself.  
Sect. 16— 4. The Scandalousness— of the thing itself.  
Sect. 17 APPLICATION. To the Case in our Church: showing  
Sect. 18 1 Wherein it agreeth with that of the Romans in this Chapter;  
Sect. 19— 21. 2 And how it differeth from it. I. in the matter.  
Sect. 22— II. in respect of the Persons.  
Sect. 23— III. in the Practice of the Persons.  
Sect. 24— FOUR in their mutual respective Carriage. And that  
Sect. 25 1. in the point of Despising. Where  
Sect. 26 (The several grievances of our Brethren are proposed;  
Sect. 27— 29.— and answered.)  
Sect. 30— 37. 2. in the point of Judging.  
Sect. 38. The Conclusion.   

Sermon II. Ad Clerum. on ROME III. VIII.  
Sect. 1. THe Occasion, of the TEXT  
Sect. 2— Coherence, of the TEXT  
Sect. 3— Division, of the TEXT and  
Sect. 4— Sum— of the TEXT  
Sect. 5 OBSERVE. I. Divine Truths to be cleared from Cavil.  
Sect. 6— II. The slander of the Ministers regular Doctrine more than an ordinary slander.  
Sect. 7— III. The best Truths subject to slander.  
Sect. 8— with the Causes thereof;  
Sect. 9— and Inferences thence.  
Sect. 10-12— FOUR Every slander against the Truth, damnable.  
Sect. 13-20— V. No Evil to be done, for any good that may come thereof  
Sect. 14-15. 19— Of the kinds and degrees of Evil; by way of Explication.  
Sect. 16-17.— Of things (Equally & Inequally) indifferent. by way of Explication.  
Sect. 18 (An useful digression)  
Sect. 21-23 With some Reasons of the Point;  
Sect. 24-26— and the Inferences thence.  
Sect. 27 The general Application thereof: in two Instances  
Sect. 28— 30— The Former  
Sect. 31— 33— The Later  
Sect. 34 A more particular Application; in defence of the former Sermon.  
Sect. 35 The Conclusion.   

Sermon III. Ad Clerum. on 1 COR. XII. VII.  
Sect. 1. THe Occasion, of the TEXT.  
Sect. 2— Coherence, of the TEXT. and  
Sect. 3— Division of the TEXT.  
Sect. 4 The Explication of the Words. What is meant  
Sect. 5— 7— By the Spirit, and what  
Sect. 8— by Manifestation.  
Sect. 9— 11 POINT. I. Spiritual Gifts, how to be understood,  
Sect. 12— 15 Four Inferences from the premises.  
Sect. 16 POINT. II. The conveyance of spiritual graces to us,  
Sect. 17— By way of Gift:  
Sect. 18— Not from Nature, or Desert.  
Sect. 19 Inferences thence. I. General; 1. Of Thankfulness:  
Sect. 20— 2. of Prayer  
Sect. 21— 22— 3. joining our faithful Endeavours thereunto.  
Sect. 23— 25— II. More especial. 1. To those of more eminent gifts.  
Sect. 26 2. To those of meaner gifts.  
Sect. 27 POINT. III. The End of Spiritual gifts: Not our own only;  
Sect. 28— But chiefly the Profit of others.  
Sect. 29 Reasons hereof. I. in respect of the Giver.  
Sect. 30— II. in respect of the thing given.  
Sect. 31— III. in respect of the Receiver.  
Sect. 32— 34 Three Inferences thence  
Sect. 35 The Conclusion.   

Sermon FOUR Ad Clerum. on ROME XIIII. XXIII.  
Sect. 1. THe Coherence; and Scope of the TEXT.  
Sect. 2 The Word FAITH diversely interpreted.  
Sect. 3 INTERPRETATION. I. of a Justifying Faith  
Sect. 4-5— Not Proper here; although (in itself) True.  
Sect. 6 INTERPRETATION. II. Of the Doctrine of Faith  
Sect. 7— utterly rejected. 1. as False in itself;  
Sect. 8-9— both in the Rigour of it,  
Sect. 10— and in the Mitigation.  
Sect. 11— 15 2. as Pernicious; in the Consequents.  
Sect. 16 3. as having no Affinity with the present Text.  
Sect. 17 INTERPRETATION. III. Of Persuasion of Judgement, asserted.  
Sect. 18— Thence sundry Questions resolved. viz.  
Sect. 19 I. What is the Power of the Conscience, as concerning the Lawfulness or Unsawfulness of humane Actions.  
Sect. 20 II. Whether in every thing we do, an actual consideration of the Lawfulness thereof be necessarily requisite?  
Sect. 21 III. What degree of Persuasion is required for the Warranting of our Actions?  
Sect. 22 FOUR Whether or no, and how forth, a man may warrantably act, with reluctancy of Conscience? Wherein is considered the Case  
Sect. 22— 24— 1. Of a Resolved Conscience  
Sect. 25— 28— 2. Of a Doubting Conscience  
Sect. 29— 32 (And therein sundry Objections removed.)  
Sect. 33 3. Of a Scrupulous Conscience.  
Sect. 34 The Conclusion.   

Sermon I. Ad Magistratum. on JOB XXIX. 14— 17.  
Sect. 1. THe Occasion, of the TEXT.  
Sect. 2— Scope, of the TEXT.  
Sect. 3— Summe, of the TEXT. and  
Sect. 4— Division of the TEXT.  
Sect. 5-6 The Magistrates I. DUTY; Zeal to Justice:  
Sect. 7— With some Examples,  
Sect. 8— and Four Reasons thereof.  
Sect. 9 DUTY II. Compassion to the Distressed:  
Sect. 10— with the Reasons,  
Sect. 11— and Extent thereof.  
Sect. 12-13 DUTY III. Diligence in searching out the Truth:  
Sect. 14— with some Instances;  
Sect. 15— and Four Reasons thereof.  
Sect. 16— 17 DUTY FOUR Courage in Executing justice:  
Sect. 18— With the Reasons thereof; I. in respect of the Laws.  
Sect. 19— 2. of the Magistrate himself;  
Sect. 20— 3. of the Offenders.  
Sect. 21 Three main Inferences from the Premises. viz.  
Sect. 22— 24 I. of Direction for the Choice of Magistrates.  
Sect. 25 II. of Reproof, for the neglect of the aforesaid Duties.  
Sect. 26 III. of Exhortation, to the conscionable Performance of the same.   

Sermon II. Ad Magistratum. on EXOD. 23.1— 3.  
Sect. 13. THe Necessity of treating on this Argument.  
Sect. 4— The fitness of the Text for that purpose  
Sect. 5 The Division and thereof  
Sect. 6— Extent thereof  
Sect. 7 POINT. I. The Accuser, not to raise a false report:  
Sect. 8— 11— sundry ways, by which it may be done.  
Sect. 12 Three Reasons of the point: viz. in respect of  
Sect. 13— 1. The Sin in the Doer;  
Sect. 14— 2. The Wrong, to the Sufferer;  
Sect. 15— 3. The Mischiefs, to the Commonwealth.  
Sect. 16 Inference. To avoid the fault: for which purpose  
Sect. 17— 21— 4. especial Causes thereof are discovered.  
Sect. 22 POINT II. The Judge, not to receive a false report.  
Sect. 23 A threefold Care requisite thereunto. I. in receiving Informations.  
Sect. 24— 2. in examining Causes  
Sect. 25— 3. in repressing Contentious Persons and Suits.  
Sect. 26— For which purpose the likeliest Helps are  
Sect. 27 1. to reject Informations tendered without Oath;  
Sect. 28 2. to temper the Rigour of justice with Equity;  
Sect. 29 3. to punish Partiality and Collusion in the Informer.  
Sect. 30 4. to allow the wronged party full satisfaction;  
Sect. 31 5. to restrain abuses in their Servants and Officers.  
Sect. 32 The Conclusion.   

Sermon III. Ad Magistratum. on PSAL. CVI XXX.  
Sect. 12. THE Argument and Matter of the Psalm.  
Sect. 3 The Coherence, Scope,  
Sect. 4— and Division of the TEXT.  
Sect. 5-6 The History of Balak and Balaams' Plot against Israel.  
Sect. 7-8— With the success thereof, both in the Sin and Punishment.  
Sect. 9-10— Zimri's Provocation; and Execution.  
Sect. 11 The Person of Phinehes considered.  
Sect. 12 OBSERVATION I. The Spiritual Power doth not include;  
Sect. 13— nor yet exclude the Temporal.  
Sect. 14 Phinehes his Fact examined;  
Sect. 15— and justified.  
Sect. 16— 17— How far forth it may be imitated.  
Sect. 18 OBSERVATION II. The Zeal of Phinehes  
Sect. 19— manifested by executing judgement  
Sect. 20 1. Personally.  
Sect. 21 2. Speedily.  
Sect. 22 3. Resolutely.  
Sect. 23— 25 OBSERVATION III. The plague stayed by executing judgement.  
Sect. 26— 28— With Application to England.  
Sect. 29 An Exhortation, to execute judgement:  
Sect. 30— With Particular Application  
Sect. 31 1. To the Accuser;  
Sect. 32 2. To the Witness;  
Sect. 33 3. To the Jurer;  
Sect. 34 4. To the Pleader;  
Sect. 35 5. To the Officer;  
Sect. 36 6. To the Judge.   

Sermon I. Ad Populum. on 1 KING. 21.29.  
Sect. 1. THE Coherence of the TEXT  
Sect. 2— Argument, of the TEXT and  
Sect. 3— Division of the TEXT  
Sect. 4— 5 From ahab's Person and Carriage.  
Sect. 6— 8 OBSERVATION I. How far an Hypocrite may go in the performance of holy Duties.  
Sect. 9 Four Inferences thence. I. of Terror to the Profane.  
Sect. 10— II. Of Exhortation, to abound in the fruits of godliness.  
Sect. 11— III. Of Admonition, to forbear Judging.  
Sect. 12— FOUR Of Direction, for the trial of Sincerity;  
Sect. 13— by the marks, 1. of Integrity, and  
Sect. 14— 2. of Constancy;  
Sect. 15— both joined together.  
Sect. 16— 17 OBSERVATION. II. Concerning the Power of God's word  
Sect. 18- With the Causes thereof: in respect 1. of the Instrument  
Sect. 19— 2. of the Object.  
Sect. 20— 3. of the fit Application of the one to the other.  
Sect. 21 The Inferences thence; against those that despise the Word.  
Sect. 22— 23 From the success of ahab's Humiliation.  
Sect. 24 OBSERVATION III. Concerning the Reward of Common Graces:  
Sect. 25— with sundry Reasons thereof;  
Sect. 26— and Inferences thence.  
Sect. 27 The main Inference. To comfort the Godly 1. against temptations from the Prosperity of the wicked;  
Sect. 28— II. against Temporal Afflictions;  
Sect. 29— III. against doubtings of their eternal Reward.   

Sermon II. Ad Populum. on 1 King. 21.29.  
Sect. 1. A Repetition of the Three Observations in the former Sermons.  
Sect. 2— 4 OBSERVATION IV. Concerning Gods forbearing of threatened Judgements:  
Sect. 5— Proved 1. from his proneness to Mercy;  
Sect. 6— 2. from the end of his threatenings.  
Sect. 7— 8 The Doubt, How this may stand with God's Truth,  
Sect. 9— Resolved: by understanding in all his threatenings  
Sect. 10— a Clause of Exception;  
Sect. 11— 12— though not always expressed.  
Sect. 13— 14 Inferences 1. of Comfort to the distressed.  
Sect. 15— 2. of Terror, to the Secure.  
Sect. 16— 3. of Instruction, to All.  
Sect. 17 Gods Promises, how to be understood;  
Sect. 18— and entertained.  
Sect. 19— 20 OBSERVATION V. That, though it be some grief, to foreknow the evils to come:  
Sect. 21 Yet is it some happiness, not to live to see them.  
Sect. 22— with the Reason;  
Sect. 23— 25— and sundry Uses thereof  
Sect. 26 The Conclusion.   

Sermon III. Ad Populum. on 1 Kings 21.29.  
Sect. 1— 2 THE grand Doubt concerning God's justice proposed.  
Sect. 3 CERTAINTY I. All the ways of God are just.  
Sect. 4— 5— II. Temporal Evils not the proper adequate punishments of sin.  
Sect. 6— 7— 3. All Evils of Pain, howsoever considered,  
Sect. 8— are for sin: and that  
Sect. 9— for the sin of the sufferer himself.  
Sect. 10 How the punishing of the Father's sin upon the Children,  
Sect. 11— can stand with the justice of God.  
Sect. 12— 16 CONSIDERATION I. That they are punished with temporal Punishments only, not with Spiritual or Eternal.  
Sect. 13— 15 (An Objection answered.  
Sect. 17 CONSIDERATION II. That such Punishments befall them: Either  
Sect. 18— 21 1. As continuing in their Father's sin, Or  
Sect. 22 2. As possessing something from their Fathers, with God's curse cleaving thereunto.  
Sect. 23— 25 CONSIDERATION III. A distinction of Impulsive Causes,  
Sect. 26— explained by a familiar Example;  
Sect. 27— and applied to the present Argument.  
Sect. 28 Seeming Contradictions of Scripture herein,  
Sect. 29— how to be reconciled▪  
Sect. 30— with an Exemplary Instance thereof.  
Sect. 31— 32 The Resolution of the main doubt.  
Sect. 33 Three Duties inferred from the Premises. 1. To live well (as for our own, so even) for posterity's sake also.  
Sect. 34 II. To grieve (as for our own, so) for our Forefathers sins also.  
Sect. 35 III. To endeavour to hinder sin in others.   

Sermon IV. Ad Populum. on 1 Cor. 7.24.  
Sect. 1. THE Occasion and Scope of the TEXT.  
Sect. 2-3 The Pertinency, and Importance of the matter to be handled;  
Sect. 4— 5— viz. of men's Particular Callings, and what is meant thereby.  
Sect. 6 POINT I. The necessity of living in a Calling.  
Sect. 7 Reasons hereof. I. in respect of the Ordinance;  
Sect. 8— and Gifts of God.  
Sect. 9— II. in respect of the Person himself.  
Sect. 10— 14— III. in respect of others.  
Sect. 15 Inference; for reproof of such as live idly without a Calling.  
Sect. 16— 17 as viz. 1. Idle Monks and Friars.  
Sect. 18— 20 ● 2. Idle Gallants.  
Sect. 21— 22— 3. Idle Beggars.  
Sect. 23— 24 POINT. II. Concerning the Choice of a Calling.  
Sect. 25 That is our proper Calling, whereunto God calleth us; and  
Sect. 26— by what inquiries that may be known.  
Sect. 27 ENQUIRY I. concerning the Employment itself:— 1. Whether it be honest and lawful, or no?  
Sect. 28— 2. Whether it be fit, to be made a Calling, or no?  
Sect. 29— 3. Whether it tend to common Utility, or no?  
Sect. 30 (The Usurers Calling examined by these Rules.  
Sect. 32— 33 II. Concerning our fitness for that employment.  
Sect. 34— 1. in respect of our Education.  
Sect. 35— 36— 2. in respect of our Abilities.  
Sect. 37— 39— 3. in respect of our Inclinations.  
Sect. 40 III. Concerning the Providential Opportunities we have thereunto:  
Sect. 41— 43 wherein is showed the great importance of an outward Calling.  
Sect. 44 POINT III. Concerning the Abiding in our Callings.  
Sect. 45— 46— 1. what is not, meant thereby.  
Sect. 47— 49— 2. and what is, meant thereby.  
Sect. 50— 52— 3. The abiding therein with God, what.  
Sect. 53 The Conclusion.   

Sermon V. Ad Populum on 1 Tim. 4.4.  
Sect. 1. THE Coherence, of the TEXT.  
Sect. 2— Scope; of the TEXT. and  
Sect. 3— Division of the TEXT.  
Sect. 4— 6 OBSERVATION I. Concerning the Goodness of the Creature.  
Sect. 7 Inferences thence. I. God not the Author of Evil.  
Sect. 8— II. The goodness of God seen in the glass of the Creatures.  
Sect. 9-10— III. The Creatures not to be blamed.  
Sect. 11— 13 OBSERVATION II. Concerning the Liberty and Right we have to the Creatures.  
Sect. 14— 1. By Creation:  
Sect. 15— 2. By Redemption.  
Sect. 16 Much impleaded. 1. by Judaisme;  
Sect. 17— 19— 2. by the Church of Rome.  
Sect. 20— 32 The Extent of this Liberty in Eight Positions:  
Sect. 33 OBSERVATION III. The Creatures to be received with thanksgiving.  
Sect. 34— 37 The Duty of Thanksgiving, Explained; and  
Sect. 38— Enforced: 1. as an Act of Justice  
Sect. 39— 42— 2. as an Act of Religion.  
Sect. 43— 44 INFERENCES I. For Conviction of our unthankfulness to God:  
Sect. 45— 46 1. for want of Recognition, with 2 degrees of each.  
Sect. 47— 48 2. for want of Estimation, with 2 degrees of each.  
Sect. 49— 51 3. for want of Retribution, with 2 degrees of each.  
Sect. 52— II. Six Motives to Thankfulness: taken from  
Sect. 53— 1. The Excellency of the Duty.  
Sect. 54— 2. The Continual Effluence of God's benefits.  
Sect. 55— 3. Our Future Necessities.  
Sect. 5●— 4. Our Misery in Wanting.  
Sect. 57— 5. Our Importunity in Ask.  
Sect. 58— 6. The Freedom of the gift.  
Sect. 59 III. To avoid those things that hinder our Thankfulness: which are chiefly  
Sect. 60 1. Pride.  
Sect. 61 2. Envy.  
Sect. 62 3. Riotous living.  
Sect. 63 4. Worldly Cares.  
Sect. 64 5. Procrastination.  
Sect. 65 FOUR To be thankful for Spiritual blessings.   

Sermon VI Ad Populum. on Gen. 20.6.  
Sect. Sect. 1. THE Occasion, of the TEXT.  
Sect. 2— Scope, of the TEXT. and  
Sect. 3— Division, of the TEXT.  
Sect. 4 Of the Nature and Use of Dreams.  
Sect. 5— 6 The Former Part of the TEXT explained.  
Sect. 7 OBSERVATION I. The grievousness of the sin of Adultery;  
Sect. 8— 10— and of Fornication, Compared.  
Sect. 11— 12 OBSERVATION II. How far Ignorance doth, or doth not excuse from sin.  
Sect. 13— 16— instanced in this fact of Abimelech.  
Sect. 17 Inferences thence. I. Concerning the Salvation of our Forefathers.  
Sect. 18— 19 (Two Doubts removed.  
Sect. 20— II. Not to flatter ourselves in our Ignorance.  
Sect. 21— III. Of sins done with Knowledge.  
Sect. 22— 24 OBSERVATION III. Moral Integrity may be in the heart of an unbeliever  
Sect. 25— with the Reason thereof.  
Sect. 26 Inferences thence. I. A shame for Christians to fall short of Heathens in their Morals.  
Sect. 27— II. Particular Actions no certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sincerity.  
Sect. 28— III. The acquital of Conscience no sufficient justification.  
Sect. 29 The Later Part of the TEXT opened.  
Sect. 30 OBSERVATION IV. Boncerning God's Restraint of sin in men.  
Sect. 31— with the different measure and means thereof.  
Sect. 32 1. That there is such a Restraint.  
Sect. 33— 34 2. That it is from God.  
Sect. 35 3. That it is from the Mercy of God; and therefore called Grace.  
Sect. 36 Inferences from the consideration of God's Restraint:  
Sect. 37 I. As it lieth upon others. 1. to bless God for our Preservation;  
Sect. 38— 2. not to trust wicked men too far.  
Sect. 39— 3.— nor to fear them too much.  
Sect. 40— 4. to endeavour to restrain others from sinning.  
Sect. 41 II. as it lieth upon ourselves. 1. To be humble under it.  
Sect. 42— 2. to entertain the means of such restraint with Thankfulness.  
Sect. 43— 3. to prey, that God would restrain our Corruptions.  
Sect. 44— 4.— but especially to pray and labour for sanctifying grace.   

Sermon VII. Ad Populum. on 1 Pet. 2.16.  
Sect. 12 THE Occasion, Scope, of the TEXT.  
Sect. 3— 5— Coherence, of the TEXT. and  
Sect. 6— Division— of the TEXT.  
Sect. 7— 8 OBSERVATION I. Christian Liberty to be maintained.  
Sect. 9— 12— with the Explication,  
Sect. 13— 17— and Five Reasons thereof.  
Sect. 18— 20 Inferences I Not to usurp upon the Liberty of others:  
Sect. 21— 24— II.— Nor to betray our own.  
Sect. 25 OBSERVATION II. Christian Liberty not to be abused.  
Sect. 26— 28— The words explained: and thence  
Sect. 29— 31— Three Reasons of the point.  
Sect. 32— 34 Four abuses of Christian Liberty. viz. I. by casting off the obligation of the moral Law.  
Sect. 35— 36- II. by exceeding the bounds of Sobriety.  
Sect. 37— III. by giving Scandal to others.  
Sect. 38— FOUR by disobeying Lawful Superiors.  
Sect. 39— 40 The grounds and Objections of the Anticeremonians  
Sect. 41— 46— propounded and particularly answered.  
Sect. 47— 50 How men's Laws bind the Conscience.  
Sect. 51— 2 OBSERVATION III. We being the servants of God: Which is of all other  
Sect. 53— 4 1. the most Just, Service;  
Sect. 55 2. the most Necessary, Service;  
Sect. 56— 57 3. the most Easy, Service;  
Sect. 58 4. the most Honourable, Service;  
Sect. 59 5. and the most Profitable, Service;  
Sect. 60 Ought to carry ourselves, as his servants: with all  
Sect. 61— 63 I. Reverence to his Person; in 3 branches.  
Sect. 62— 64 II. Obedience to his Will: both in Doing, and Suffering.  
Sect. 65— 68 III. Faithfulness in his Business; in 3 branches.  
Sect. 69 The Conclusion.    

AD CLERUM. The First Sermon. At a Visitation at Boston, Lincoln, 17. Apr. 1619.  ROME 14.3. 
Let not him that eateth, despise him that eateth not: and let not him that eateth not, judge him that eateth.  
ITt cannot be avoided, so long as there is or Weakness on earth, or Malice in hell, but that scandals will arise, and differences will grow in the Church of God. What through want of judgement in some, of Ingenuity in others, Charity in almost all: occasions (GOD knoweth) of offence are too soon both given and taken: whilst men are apt to quarrel at trifles, and to maintain differences even about indifferent things. The Primitive Roman Church was not a little afflicted with this disease: for the remedying whereof, S. Paul spendeth this whole Chapter. The occasion this: In Rome there lived in the Apostles times many jews; of whom, as well of the Gentiles, divers were converted 
a Acts 28.24.  to the Christian Faith, by the preaching of the Gospel. Now of these new Converts, some better instructed than others, as touching the cessation of legal Ceremonies, made no difference of Meats, or of Days, but used their lawful Christian liberty in them both, as things in their own nature merely indifferent: Whereas others, not so throughly 
b De novo conversus; & de lege Catholica minus sufficienter instructus. Lyra.  catechised as they, still made difference for Conscience sake, both of Meats, accounting them Clean or Unclean; and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter S. Paul calleth 
c Verse 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Weak in the faith: those former then must by the Law of Opposition be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.1.  Strong in the Faith.  
It would have become both the one sort, and the other, (notwithstanding they differed in their private judgements, yet) to have preserved the common peace of the Church▪ and laboured the 
e 2 Cor. 10.8.  edification, not the ruin one of another: the strong by affording faithful instruction to the consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong. But whilst either measured other by themselves; neither one nor other did 
f Gal. 2.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Apostle elsewhere speaketh, Walk uprightly according to the truth of the Gospel. Faults & offences there were on all hands. The Strong faulty, in Contemning the Weak; the Weak faulty in condemning the Strong. The Strong proudly scorned the Weak, as silly & superstitious; for making scruple at some such things, as themselves firmly believed were lawful: The Weak rashly censured the Strong, as profane and irreligious; for adventuring on some such things, as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and 
g 1 Cor. 14.26.  unto edification, 
h Cajetan in locum. Bulling. in loc.  aequâ lance, and ⁱ eodem Charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business: and like a just umpire 
k Job 9.33.  layeth his hand upon both parties; unpartially showeth them their several oversights, and beginneth to draw them to a fair and an honourable composition: as thus, The strong, he shall remit somewhat of his superciliousness, in disesteeming, and despising the Weak: and the Weak he shall abate somewhat of his edge and acrimony, in judging and condemning the Strong. If the parties will stand to this order, it will prove a blessed agreement: for so shall brotherly Love be maintained, Scandals shall be removed, the Christian Church shall be edified, and God's Name shall be glorified. This is the scope of my Text, and of the whole Chapter.  
In the three first Verses whereof, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the first Verse; the Proposal of a general Doctrine, as touching the usage of weak ones: with whom the Church is so to deal, as that it neither give offence to, nor take offence at, the weakness of any. [Him that is weak in the faith receive you, but not to doubtful disputations.] Next, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the second ver. a declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved, there is no meat 
l Ver. 14.  unclean of itself, or (if received with thankfulness and sobriety) 
m 1 Cor. 10.23.  unlawful: and because he knoweth he standeth upon a sure ground, 
n Verse 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is confident he may eat any thing, and he useth his liberty accordingly, eating indifferently 
o 1 Cor. 10.27.  of all that is set before him, making no question for conscience sake, [One man believeth he may eat all things.] There is another man Weak in the Faith; he standeth yet unresolved and doubtful, whether some kinds of Meats, as namely, those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they are unclean; out of which timorousness of judgement, he chooseth to forbear those meats, and contenteth himself with the fruits of the earth; [Another who is weak, eateth Herbs.] This is Species Facti; this the Case. Now the question is, in this Case what is to be done, for the avoidance of scandal, and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Paul's judgement, or his counsel rather, and advice upon the Case, Let not him that eateth, despise, etc. The remainder of the Verse, and of the Chapter, being spent in giving reasons of the judgement, in this and another like case, concerning the difference and observation of Days.  
I have made choice to entreat at this time of Saint Paul's advice; as useful for this place and auditory, and the present assembly. Which advice, as the Parties and the faults are, is also twofold. The Parties two: He that eateth, that is the Strong: and he that eateth not, that is the Weak. The Faults likewise two: The Strong man's fault; that's 
a Literally setting at nought; so it is translated, Luke 23.11. and the Latin Translation in Tertullian readeth here fitly to the Greek, Qui manducat, ne null● ficet n●i manducantem. Ter. de je jun. adversus Psych. c. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despising of his brother's infirmity; and the Weak man's fault, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judging of his brother's liberty. Proportionably, the parts of the advice, accommodated to the Parties and their Faults, are two. The one, for the Strong; that he despise not, Let not him that eateth, despise him that eateth not. The other for the Weak; that he judge not, Let not him that eateth not, judge him that eateth. Of which when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by way of application to inquire how far the differences in our Church, for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how far forth Saint Paul's advice in this case of eating and not eating, aught to rule us in the cases of conforming and not conforming in point of Ceremony. And first of the former rule or branch of the advice, Let not him that eateth, despise him that eateth not.  
The terms, whereby the Parties are charactered, He that eateth, and He that eateth not, have in the opening of the Case been already so far unfolded, as that I shall not need any more to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words ab Hypothesi ad Thesin, this part of the advice [Let not him that eateth, despise him that eateth not] beareth sense as if the Apostle had said [Let not the strong in faith despise the weak.] Weak ones are easily despised: Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the Holy Ghost should lesson us, not to despise one another's weakness. Let not him that eateth, despise him that eateth not.  
Weakness and Smallness, be it in what kind soever, is the fittest object to provoke contempt. As we travel by the way, if a fierce Mastiff set upon us, we think it time to look about, and to bestir ourselves for defence: but we take no notice of the little Curs that bark at us; but despise them. When Goliath saw little David make towards him, 1 Sam. 17. the Text saith, 
a 1 Sam. 17.42  He disdained him, for he was but a youth. And S. Paul charging Timothy so to behave himself in the Church of God, as that none should 
b 1 Tim. 4.12.  despise his youth, implieth, that youth is obvious to contempt, and like enough to be despised. And though 
c Eccl. 9.16.  Wisdom be better than strength, yet Solomon tells us, the poor man's wisdom is despised, and his words are not heard, Eccles. 9 
d Ps. 119.141.  I am small and of no reputution, saith David, Psal. 119. And our Saviour's Caveat in the Gospel is especially concerning little ones, as most open to contempt: 
e Mat▪ 18.10.  Take heed that ye despise not any of these little ones. But of all other, that weakness is most contemptible, which is seen in the faculties of the understanding Soul: when men are indeed weak in apprehension, weak in judgement, weak in discretion; or at leastwise are thought so. Far from any real weakness this way or any other, was our blessed LORD and Saviour Jesus Christ, 
f Col▪ 2.3.  In whom were hid all the treasures of wisdom and knowledge; yet because upon conference with him, he seemed such unto Herod, not answering any of his questions, nor that expectation which the same of his miracles had raised of him in Herod, Herod took him for some silly simple fellow, and accordingly used him: for he 
g Luke▪ 23.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set him at nought, and mocked him, and put him in 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib.  a white coat, as he had been some fool, and sent him back as he came, Lu. 23. And of this nature is the weakness my Text hath to do withal: a weakness in judgement; or as it is ver. 1. a weakness in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true believer layeth fast hold on the gracious promises of God, and the precious merits of Jesus Christ for the remission of sins: nor by weakness in Faith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherewith the Apostles are 
i Mat. 8.26.14.31. & 16.8.  sometimes charged; when the Faith of a true believer is sore shaken with temptations of incredulity and distrust. But by Faith we are to understand an 
k Fides h●c signifieat persuasionem de usa rerum indifferentium: per Synccdochen generis. Piscat. Scholar in Rom. 14.1.  historical Faith only, which is nothing else but a firm and secure assent of the judgement unto doctrinal truths in matter of Faith or Life: and by weakness in such faith, a doubtfulness and irresolution of judgement concerning some divine truths appertaining to the doctrine of Faith or Life; and namely, concerning the just extent of Christian liberty, and the indifferent or not indifferent nature or use of some things. Which weakness of judgement in Faith, bewraying itself outwardly in a nice, and scrupulous, and timorous forbearance of some things, for fear they should be unlawful; which yet in truth are not so, but indifferent: doth thereby expose the person in whom such weakness is, to the contempt and despisings of such as are of more confirmed and resolved judgements, and are stronger in the Faith.  
Weakness then is in itself contemptible: yet not more than Strength is contemptuous. Passive contempt is the unhappiness of the weak; but Active the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure, than in other men, be it any kind whatsoever; it is strange to see, with what scornful state they can trample upon their weaker and inferior brethren, and look upon them (if yet they will at all vouchsafe a look) from aloft, as upon things below them: which is properly and literally to despise. For so much the very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks, and among the Latins Despicere do import. The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when in contempt he called him 
a Luc. 18.9, 11.  Iste Publicanus! sure I am, that Parable was spoken of purpose concerning such as trusted in their own righteousness, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 18.9.  despised others. Luke 18. And they are ever the likeliest thus ●o despise others, that conceit something in themselves more than others. Wealth, honour, strength, beauty, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle; can leaven our thoughts, (partial as they are towards ourselves) and swell us, and heave us up above our brethren: and because we think we do overtop them, we think we may overlook them too, and despise them as vulgar and contemptible. Agar could despise Sarah; the bond-servant, the free woman; the maid, her mistress: only for a little fruitfulness of the womb beyond her; because 
c Gen. 16.4, 5.  She saw that she had conceived, and her Mistress was barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren: but none more than this strength of knowledge and of Faith, wherewith we now deal. It should be quite otherwise: our knowledge should praeferre facem, hold the light before us, and help us for the better discovery of our ignorance; and so dispose us to humility, not pride. But pride and self-love is congenitum malum; it is a close, and a pleasing, and an inseparable corruption: which by sly and serpentine insinuations conveyeth itself, as into whatsoever else is good, and eminent in us, and poisoneth it; so especially into the endowments of the understanding part. Sharpness of wit, quickness of conceit, faithfulness of memory, facility of discourse, propriety of elocution, concinuity of gesture, depth of judgement, variety of knowledge in Arts and Languages, and whatever else of like kind; are but as wind to fill the sails of our pride, and to make us swell above our brethren, in whom the like gifts are not, or not in like eminency. Scientia inflat, our Apostle might well say, 
d 1 Cor. 8.1. Qu● lidicisse nisi 〈◊〉 f●rmentum, etc. Pers. satire 1. Vide Casaub. Ibid.  Knowledge puffeth up: and that it doth so readily and unmeasurably, that unless there be the greater measure both of humility to prevent, and of charity to vent it, it will in short time breed a dangerous spiritual tympany in the soul; A disease, from which the strongest constitutions that have been, have not been altogether so free, but that they have had, if not a spice of it, yet at least wise an inclination unto it. Even this our blessed Apostle who had so much humility, as to account himself 
e 1 Cor. 15.9.  of Apostles the least, but 
f 1 Tim. 1.15.  of sinners the chiefest; was in so great danger 
g 2 Cor. 12.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be exalted above measure through the abundance of revelations; that it was needful he should have a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure, 2 Cor. 12. No marvel then, if these new converts, but lately called by God out of the darkness of their ignorance, 
h 1 Pet. 29.  into his marvellous great light; and not having their understandings well informed, and their judgements throughly settled in the doctrine and Use, in the nature and extent of that Evangelicall liberty whereunto they were called: no marvel, I say, if these, upon so sensible a change, were more than a little distempered with this swelling above their brethren; even as far as to despise them. So hard is it, even for the most exercised Christian, not to take knowledge of his own knowledge: or doing so, not to despise and neglect the infirmities of his lesse-knowing brother. It was not then without good need, that S. Paul should become a remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very strongest of us all should remember it, and take heed of despising even the very weakest. This despising being hurtful both to the strong, and weak: to the strong as a grievous sin; and to the weak, as a grievous scandal.  
Despising, first is a sin in the strong. Admit thy weak brother were of so shallow understanding and judgement, that he might say in strictness of truth, what Agur said but in modesty, and that with an Hyperbole too, Prov. 30. that 
a Prov. 30.1.  surely he were more brutish than any man, and that he had not in him the understanding of a man: yet the community of nature, and the common condition of humanity, should be sufficient to free him from thy contempt. His body was form out of the same dust, his soul breathed into him by the same God, as thine were, and he is thy neighbour. Let his weakness then be what it can be; even for that relation of neighbourhood, as he is a man, it is sin in thee to despise him, 
b Prov. 14.21.  [He that despiseth his Neighbour, sinneth, Prov. 14.] But that's not all: He is not only thy Neighbour as a man; but he is thy Brother too, as a Christian man. He hath embraced the Gospel, he believeth in the Son of God, he is within the pale of the Church, as well as thou: though he be not so tightly seen in some higher mysteries, nor so thoroughly satisfied in some other points, as thou art. If it have pleased God to endow thee with a larger portion of knowledge; thou oughtest to consider, first, that thou art bound to be so much the more thankful to him that gave it; and then secondly, that it is expected, thou shouldest do so much the more good with it; and thirdly again, that thou standest charged with so much the deeper account for it. If the same God have dealt these abilities with a more sparing hand to thy brother; in despising his weakness, what other thing dost thou, than even despise the good Spirit of God, 
c John 3.8.  that bloweth where he listeth, and 
d 1 Cor. 12.11  giveth to every one as he listeth? For though there be 
e 1 Cor. 12.4.  diversities of gifts, (both for substance and degree;) yet it is the same spirit, 1 Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again, and in the last resolution reflecteth even upon GOD himself, and upon his Chris. [
f 1 Thess. 4.8.  He that despiseth, despiseth not man but GOD; who hath given unto us his holy Spirit, 1 Thess. 4. And 
g 1 Cor. 8.12.  when ye sin so against the Brethren, and wound their weak consciences, ye sin against Christ, 1 Cor. 8.]  
Thus you see Despising is hurtful to the despiser▪ as a Sin: it is hurtful also, as a Scandal, to the despised. And therefore our Saviour in Matth. 18. discoursing of 
a Mat. 18.6, &c  not offending little ones; anon varieth the word, and speaketh of 
b Ibid. 10.  not despising them: as if despising were an espciall and principal kind of offending, or scandalising. And verily so it is, especially to the Weak. Nothing is more grievous to Nature, scarce Death itself, then for a man to see himself despised. 
c Plaut. in Cist●ll. Act. 4. Scen. 1.  Ego illam anum irridere me ut sinam? Satius est mihi quovis exitio interire, could he say in the Comedy. It is a thing that pierceth far, and sinketh deep, and striketh cold, and lieth heavy upon the heart: 
d Habet enim quendam aculcum contumelia; q●●em pati prudentes ac boni viri difficillime possunt. Cic. Ver. 5.  flesh and blood will digest any thing with better patience. The great 
e Arist. lib. 2. Rhet. 2. cap. 2. where he thus ●●●neth Anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosopher, for this reason maketh Contempt the ground of all Discontent; and sufficiently proveth it in the second of his Rhetoric's: there being never any thing taken offensively, but sub ratione contemptus; nothing provoking to Anger, but what is either truly a contempt, or at leastwise so apprehended. We all know how tenderly every one of us would take it, but to be neglected by others; to have no reckoning at all made of us; to be so reputed as if we were not, or not worth the looking after, 
f Vide opus Adag. Megarenses neque tertij, neque qu●ti.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Oracle said to the Megarenses. And yet this is but the least degree of Contempt; a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ubi supra.  privative contempt only. How tenderly then may we think a weak Christian would take it, when to this privative he should find added a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Positive contempt also? when he should see his person, and his weakness, not only not compassionated, but even 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Hom. 23. in Gen.  taunted, and stouted, and derided, and made a laughing stock, and a jesting theme? when he should see them strive to speak and do such things in his sight and hearing, as they know will be offensive unto him, of very purpose to vex, and afflict, and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised; it were enough, without God's singular 
k Have mercy upon us, O Lord, have mercy upon us: for we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123.3, 4.  mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearful and desperate Apostasy. And he that by such despising should thus offend, though but 
l Mat. 18.6, etc.  one of the least and weakest of those that believe in Christ, a thousand times better had it been for him, that he had never been born; yea, ten thousand times better that a Millstone had been hung about his neck, and he cast into the bottom of the Sea, ere he had done it. Despising is a grievous sin, in the despiser, in the Strong: and despising is a grievous scandal to the despised, to the Weak. Let not therefore the strong despise the Weak; Let not him that eateth, despise him that eateth not. And thus much for the former branch of Saint Paul's advice: The other followeth, Let not him that eateth not, judge him that eateth.  
Faults seldom go single; but by couples at the least. Sinful men do with sinful provocations, as ball-players with the Ball. When the Ball is once up, they labour to keep it up: right so when an offence or provocation is once given, it is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et mox. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Max. Tyrius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tossed to and fro, the receiver ever returning it pat upon the giver, and that most times with advantage; and so betwixt them they make a shift to preserve a perpetuity of sinning, and of scandalising one another. It is hard to say who beginneth oftener, the Strong, or the Weak: but whether ever beginneth, he may be sure the other will follow. If this judge, that will despise; if that despise, this will judge: either doth his endeavour to cry quittance with other; and thinketh himself not to be at all in fault, because the other was first or more. This Apostle willing to redress faults in both, beginneth first with the strong: and for very good reason. Not that his fault simply considered in itself is greater; (for I take it a certain truth, that to judge one that is in the right, is a far greater fault, considered absolutely without relation to the abilities of the persons, then to despise one that is in the wrong:) But because the strong through the ability of his judgement, aught to yield so much to the infirmity of his weak brother, who through the weakness of his judgement, is not so well able to discern what is fit for him to do. What in most other contentions is expected; should be done in this: not he that is most in fault, but he that hath most wit, should give over first. Indeed in reason, the more faulty is rather bound to yield: but if he will be unreasonable, (as most times it falleth out,) and not do it; then in discretion, the more able should do it. As 
b Gen. 13.9, 11.  Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him. But where both are faulty, as it is not good to stand debating who began first; so it is not safe to strain courtesy who shall end, and mend first. In the case of my Text, both were faulty: and therefore our Apostle would have both mend. He hath schooled the Strong, and taught him his lesson, not to despise another's infirmity; Let not him that eateth, despise him that eateth not. Now the Weak must take out his lesson too, not to judge another's liberty; Let not him that eateth not, judge him that eateth.  
I will not trouble you with other significations of the word; to judge, as it is here taken, is as much to 
a Ne condemnato. Beza.  condemn: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the worse sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tropically, by a 
b Piscator in Scholar ad hunc locum.  Synecdoche generis, say Scholiasts: and they say true. But it is a Trope, for which both in this, and in 
c evil manners have been the spoiling of many good words; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tycannus, Sophista, Latro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ven●num, Magus; & in our Engglish tongue, Knave, Villain, Churl, etc. See Minsheu, Verstegan, etc.  divers other words, we are not so much beholden to good Arts, as to bad manners. Things that are good, or indifferent, we commonly turn to ill, by using them the worst way: whence it groweth, that words of good or indifferent signification, in time degenerate so far, as to be commonly taken in the worst sense. But this by the way. The fault of these weak ones in the case in hand, was, that measuring other men's actions and consciences, by the model of their own understandings, in their private censures they rashly passed their judgements upon, and pronounced peremptory sentence against such, as used their liberty in some things; concerning the lawfulness whereof themselves were not satisfied, as if they were loose Christians, carnal professors, nomine tenus Christiani, men that would not stick to do any thing, and such as made either none at all, or else very little conscience of their actions. This practice my Text disalloweth, and forbiddeth: and the rule hence for us is plain and short, We must not judge others. The Scriptures are express, 
d Matth. 7.1.  judge not, that ye be not judged, Matth. 7. 
e 1 Cor. 4.5.  judge nothing before the time, etc. 1 Corinth. 4. 
f Rom. 2.1.  Thou art inexcusable, O man, whosoever thou art that judgest, Rom. 2. And 
g Jam. 4.11.  If thou judgest, thou art not a doer of the Law, but a judge, James 4.  
Not that it is unlawful to exercise civil judgement, or to pass condemning sentence upon persons orderly and legally convicted, for such as have calling and authority thereunto in Church or Commonwealth: for this public politic judgement is commanded 
a Exod. 22.9. 2 Chron. 19.6. Rom. 13.4. and elsewhere.  in the Word of God; and Reason showeth it to be of absolute necessity for the preservation of States and Commonwealths. Not that it is unlawful secondly, to pass even our private censures upon the outward actions of men; when the Law of God is directly transgressed, and the transgression apparent from the evidence either of the fact itself, or of some strong signs and presumptions of it. For it is stupidity, and not charity, to be credulous against sense. Charity is 
b 1 Cor. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ingenuous, and will 
c Ibid. vers· 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  believe any thing, though more than Reason: but Charity must not be 
d As Walter Mapes sometimes Archdeacon of Oxenford, relating the gross Simony of the Pope for confirming the election of Reginald, bastard son to joceline, Bishop of Sarum, into the See of bath; concludeth the narration thus; Sat tamen domina materque nostra Roma baculus in aqua fractus; & absit credere quae videmus. Mahap. de nugis Curialium, distinct. 1. cap. 22.  servile, to believe any thing against reason: Shall any charity bind me to think the Crow is white, or the Black-more beautiful? Nor yet thirdly, that all sinister suspicions are utterly unlawful, even there where there wanteth evidence either of fact, or of great signs: if our suspicions proceed not from any corrupt affections, but only from a 
e cum debemus aliquibus malis adhibere remedium, sive nostris, sive alienis, expedit ad hoc ut securius remedium apponatur, quòd supponatur id quod est deterius: quia remedium quod est efficax contra majus malum, multò magis est efficax contra minus malum. Aquin. 2.2. qu. 60. art. 4. ad. 3.  charitable jealousy of those over whom we have special charge, or in whom we have special interest, in such sort as that it may concern us to admonish, reprove, or correct them when they do amiss; so was job 
f Job 1.5.  suspicious of his sons, for sinning and cursing God in their hearts. But the judgement here, and elsewhere condemned, is either first, when in our private thoughts or speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such sins, without sufficient evidence either of fact, or pregnant signs that they have committed them. Or secondly, when upon some actions 
g 
Aperta non ita reprehendamus, ut de sanitate desperemus. Gloss. Ordin. in Rom. 14.13.  
Non quicquid reprebendendum, etiam dam●andum est. Sen. l. 6. de benef. ca 39   undoubtedly sinful, as blasphemy, adultery, perjury, etc. We too severely censure the persons either for the future, as Reprobates and castaways, and such as shall be certainly damned; or at leastwise for the present, as hypocrites, and unsanctified and profane, and such as are in the state of damnation: not considering into what fearful sins it may please God to suffer, not only his 
h As Paul, Mary Magdalen, etc.  chosen ones before Calling, but even his 
i As David, Peter, etc.  holy ones too after Calling, sometimes to fall; for ends most times unknown to us, but ever just and gracious in him. Or thirdly, when for want either of charity or knowledge, (as in the present case of this Chapter) we interpret things for the worst to our brethren: and condemn them of sin for such actions, as are not directly, and in themselves necessarily sinful; but may (with due circumstances) be performed with a good conscience, and without sin. Now all judging and condemning of our brethren in any of these kinds is sinful and damnable; and that in very many respects, especially these four; which may serve as so many weighty reasons, why we ought not to judge one another. The usurpation, the rashness, the uncharitableness, and the scandal of it.  
First, it is an Usurpation. He that is of right to judge, must have a calling and commission for it. 
a Exod. 2.14.  Quis constituit te? sharply replied upon Moses, Exod. 2. Who made thee a judge? and 
b Luk. 12.14.  Quis constituit me? reasonably alleged by our Saviour, Luk. 12. Who made me a judge? Thou takest too much upon thee then thou son of man, whosoever thou art that judgest: thus saucily to thrust thyself into God's seat, and to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Chrys. in Gen. hom. 42.  invade his Throne. Remember thyself well, and learn to know thine own rank. Quis tu? Who art thou that judgest another? james 4. or Who art thou that judgest another's servant? in the next following verse to my Text. As if the Apostle had said; What art thou? or what hast thou to do to judge him that 
e Rom. 14▪ 4.  standeth or falleth to his own Master? 
d Jam. 4.12.  Thou art his fellow-servant, not his LORD. He hath another Lord, that can and will judge him; who is thy Lord too, and can and will judge thee: for so he argueth anon at verse 10. Why dost thou judge thy brother? We shall all stand before the judgement-seate of CHRIST. GOD hath reserved 
f Mali operis vindictam, Boni gloriam, utriusque Judicium.  three Prerogatives royal to himself, 
g Deut. 32.35.  Vengeance, 
h Isai. 42.8. Rom. 12.19.  Glory, and 
i Rom. 14.4.— 10. Jam. 4.11, 12.  judgement. As it is not safe for us then to encroach upon 
k Tres hominum species maximam Deo faciunt injuriam: Superbi, qui auferunt ei Gloriam; Iracundi, qui Vindictam; Rigidi, qui Judicium.  GOD'S Royalties in either of the other two; Glory, or Vengeance: so neither in this of Judgement; Dominus judicabit, 
l Heb. 10.30.  The Lord himself will judge his people, Heb. 10. It is flat Usurpation in us to judge: and therefore we must not judge.  
Secondly, it is rashness in us. A Judge must 
a Et nunc Reges, intelligite: erudimini, qui judicatis terram. Psa. 2.10. si judicas, cognosce. Sen. in Med. Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylid.  understand the truth, both for matter of 
b Et normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum haec pertinet; illa ad ju●: ad illam, Peritia opus est; ad hanc Prudentia  fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence: or else he will give rash judgement. How then dare any of us undertake to sit as judges upon other men's Consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own 
c Jer. 17.9. I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the LORD, 1 Corinthians 4 4. If our heart condemn us, GOD is greater than our heart, and knoweth all things, 1 john 3.21. Latet m● facultas mea, quae in me est; ut animus meus de viribus suis ipse se interrog tus, non facilè sibi credendum existimet, quia & quod inest ple●umque occultum est. Aug. lib. 10. Confess. c. 32.  wicked and deceitful hearts; and to ransack throughly the many secret windings and turnings therein: how much less than are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? We must then leave the judgements of other men's spirits, and hearts, and reins, to him that is 
d Heb. 12.9.  the Father of spirits, and alone 
e Psal. 79. & 26.2. Jer. 11.20. & 17.10, & 20.12. Rev. 2.23.  searcheth the hearts and reins: before whose eyes all things are 
f Heb. 4.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word is most Emphatical, Hebrews 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. 
g 1 Cor. 4.5.  judge nothing before the time, until the LORD come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. Unless we be able to bring these hidden things to light, and to make manifest these counsels; it is 
h Temeritas est, d●m●●●e quod nescias. Sen. Epist. 91. Sunt quaedam facta media, quae ignoramus quo animo fiant, quia & bono & malo fi●ri possunt, de quibus temerarium est judicare. August. lib. 2. de Serm. Dom. in monte. cap. 18.  rashnessi in us to judge: and therefore we must not judge.  
Thirdly, this judging is uncharitable. Charity is not easily suspicious; but upon just cause: much less than censorious and peremptory. Indeed when we are to judge of 
a In rerum judicio debet aliquis n●ti ad hoc, ut interpretetur unumquodque secundùm quod est: in judicio autem personarum, ut interpretetur in melius, Aquin. 2.2. qu. 60. art. 4. ad 3. and he giveth a substantial reason for it, ib. in resp. ad. 2.  Things, it is wisdom to judge of them secundùm quod sunt, as near as we can, to judge of them just as they are, without any sway or partial inclination either to the right hand, or to the left. But when we are to judge of Men, and their Actions: it is not altogether so: there the rule of Charity must take place, 
b Glossa Ord. in hunc loc. & Theologi passim. Semper quicquid dubium ●st, humanitas inclinat in melius. Sen. ep. 81.  Dubia in meliorem partem sunt interpretanda. Unless we see manifest cause to the contrary, we ought ever to interpret what is done by others, with as much favour as may be. To err thus is better than to hit right the other way; because this course is 
c Error charitatis, salutaris error.  safe, and secureth us, as from 
d Melius est quòd aliquis frequenter fallatur, habens bonam opinionem de malo homine, quam qd rarius fallatur habens m●lam opinionem de bono homine: quia ex h●c sit injuria alicui; non autem ex primo. Aqu. 2. 2ae qu. 60. art. 4. ad r.  injuring others, so from endangering ourselves: whereas in judging ill, though right, we are still 
e Aequum licèt statuerit, haud aequus fuit. Sen. in Med. Act. 2.  unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the event only, and not our choice freeing us from wrong judgement. True Charity is ingenious; it 
f 1 Cor. 13.5.  thinketh no evil, 1 Cor. 13. How far then are they from Charity, that are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity; and to avoid, as far as humane frailty will give leave, even sinister suspicions of our brethren's actions: or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our 
g Si suspiciones vit●re n●n possumus, quia homines sumus: judicia tamen, id est, definitivas firmàsque sententias continere debemus. Gloss▪ Ordin. in 1 Cor. 4.  definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do, or as we would have them do, or as we think they should do. It is uncharitable for us to judge, and therefore we must not judge.  
Lastly, there is Scandal in judging. Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his way, he can lightly skip over all those stumbling-blocks, and scape a fall. Saint Paul had such a measure of strength; 
a 1 Cor. 4.5.  With me it is a very small thing, saith he, that I should be judged of you, or of humane judgement, 1 Cor. 4. If our judging light upon such an object, it is indeed no scandal to him: but that's no thanks to us. We are to esteem things by their natures, not events: and therefore we give a scandal, if we judge; notwithstanding he that is judged take it not as a scandal. For, that judging is in itself a scandal, is clear from ver. 13. of this Chapter; Let us not therefore, saith S. Paul, judge one another any more, but judge this rather, that no man put a stumbling-block, or an occasion to fall in his brother's way. And thus we see four main Reasons against this judging of our brethren. 1. We have no right to judge; and so our judging is usurpation. 2. We may err in our judgements; and so our judging is rashness. 3. We take things the worst way when we judge; and so our judging is uncharitable. 4. We offer occasion of offence by our judging; and so our judging is scandalous. Let not him therefore that eateth not, judge him that eateth.  
And so I have done with my Text in the general use of it: wherein we have seen the two faults of despising, and of judging our brethren laid open; and the ugliness of both discovered. I now descend to make such Application, as I promised, both of the case and rules, unto some differences, and to some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, etc.) But all these, and most of the rest of them, may be comprehended in gross under the terms of conforming, and not conforming. Let us first compare the Cases; that having found wherein they agree, or disagree, we may thereby judge how far S. Paul's advice in my Text ought to rule us, for not despising, for not judging one another. There are four special things, wherein if we compare this our Case with the Apostles; in every of the four we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their several practice about the things: and 4. Their mutual carriage one towards another. And first, let us consider how the two Cases agree in each of these.  
First, the matter whereabout the eater and the not-eater differed in the case of the Romans, was in the nature of it indifferent: so it is between the conformer and not conformer in our Case. As there fish, and flesh, and herbs were merely indifferent; such as might be eaten, or not eaten without sin: so here Cap and Surplis, Cross and Ring, and the rest, are things merely indifferent; such as (in regard of their own nature) may be used or not used without sin; as being neither expressly commanded, nor expressly forbidden in the Word of God.  
Secondly, the Persons agree. For as there, so here also; some are strong in faith, some weak. There are many, whose judgements are upon certain and infallible grounds assured and resolved, and that certitudine Fidei, that Cap, and Surplis, and Cross, and the rest, are things lawful, and such as may be used with a good Conscience. There are some others again, who through ignorance, or custom, or prejudice, or otherwise weakened in their judgements; cannot (or will not) be persuaded, that these things are altogether free from Superstition and Idolatry: nor consequently the use of them from sin.  
Thirdly, the practice of the persons are much alike. As there, the strong did use his liberty according to the assurance of his knowledge (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and did eat freely without scruple; and the weak did forbear to eat, because of his doubting and irresolution: So here, most of us in assured confidence that we may wear, and cross, and kneel, and use the other Ceremonies and Customs of our Church, do willingly, and ex animo conform ourselves thereunto. Yet some there are, who out of I know not what niceness and scrupulosity, make dainty of them, and either utterly refuse conformity, or at leastwise desire respite, till they can better inform themselves.  
Lastly, there is some correspondence also in the faulty carriage of the parties each towards other. For as there the Eater despised the Not-eater; and the Not-eater judged the Eater: so here, it cannot be denied, but that some Conformers (although I hope far the lesser, I am sure far the worse sort,) do despise and scandalise the Nonconformers more than they have reason to do, or any discreet honest man will allow. But is it not most certain also, that the Nonconformers (but too generally, yea, and the better sort of them too, but too often and much) do pass their censures with marvellous great freedom; and spend their judgements liberally upon, and against the Conformers? Hitherto the Cases seem to agree. One would think, mutatis mutandis, the Apostles rule would as well fit our Church and Case, as the Roman and should as well free the Nonconformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not: and let not him that conformeth not, judge him that conformeth.  
But if you will please to take a second surview of the four several particulars, wherein the Cases seemed to agree; you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects. In the case of my Text, the matter of difference among them, was not only indifferent in the nature of it; but it was also left as indifferent for the use: the Church (perhaps) not having determined any thing positively therein; at least no public authority having either enjoined, or forbidden, the use of such or such meats. But in the Case of our Church it is far otherwise. Capp, Surplis, Cross, Ring and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet are not so for their use, and unto us. If the Church had been silent, if Authority had prescribed nothing herein; these Ceremonies had then remained for their use, as they are for their nature, indifferent: Lawful, and such as might be used without sin; and yet Arbitrary, and such as might be also forborn without sin. But men must grant (though they be unwilling, if yet they will be reasonable) that every particular Church 
a Article 20. agreeably to the confessions of other Protestant Churches.  hath power, for 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 14.20.  decency and order's sake, to ordain and constitute Ceremonies. Which being once ordained, and by public authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin 
c Constit. & Canon. 30.  refuse them, where Authority requireth; nor use them, where Authority restraineth the use.  
Neither is this accession of Necessity any impeachment to Christian Liberty; or 
a Ex. 1 Cor. 7.35.  ensnaring of men's conscience: as 
b Lincolnsh. Abridg. pa· 34  some have objected. For then do we ensnare men's consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind men's consciences to them immediately, as if they were immediate parts of God's worship, or of absolute necessity unto salvation. This Tyranny and Usurpation over men's Consciences, the 
c Mar. 7, 8. etc.  Pharisees of old did, and the Church of Rome at this day doth exercise, and we justly hate in her: 
d In Spiritum Sanctum blasphemant, qui sacros Canones violant. 25. qu. 1. Ʋio arore.  equalling, if not preferring her Constitutions to the Laws of GOD. But our Church (GOD be thanked) is far from any such impious presumption: and hath sufficiently 
e Constit. etc. can. 74. art. 20▪ Act for uniformity; and Treat. of Ceremonies prefixed to the book of Common Prayer.  declared herself by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring obedience to these ceremonial Constitutions, she hath no other purpose, then to reduce all 
f Without prejudice to the liberty of other Churches. See Pref. to Communion Book.  her children to an orderly uniformity in the outward worship of God; so far is she from seeking to draw any opinion, either of 
g The Church ought not to enforce any thing besides the holy Writ, to be believed for necessity of salvation. Artic. 20.  divine necessity upon the Constitution, or of effectual holiness upon the Ceremony. And as for the prejudice which seemeth to be hereby given to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the objecters a desire, not so much of satisfaction, as cavil. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed, when the Conscience is bound and straitened, by imposing upon it an opinion of doctrinal Necessity. But it is no wrong to the Liberty of a Christian man's conscience, to bind him to outward observance for Orders sake; and to impose upon him a necessity of Obedience. Which one distinction of Doctrinal and obediential Necessity well weighed, and rightly applied, is of itself sufficient to clear all doubts in this point. For, to make all restraint of the outward man in matters indifferent an impeachment of Christian liberty; what were it else, but even to bring flat 
h See Conference at Hamp●o● Court, pa. 70.71.  Anabaptism and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawful authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters, and other Rulers over their inferiors consist; or the due obedience of inferiors be shown towards them: if not in these 
i I● rebus medits lex posita est obedi●ntiae Bern. Epist. 7.  Indifferent and Arbitrary things? For, things 
k De hujusmodi quippe nec praeceptor expectandus, nec prohibitos, au scultandus est. Bern. de praec. & dispensat. See Agell. 2. Noct. Attic. 7. & Bernard. Epist. 7.  absolutely Necessary, as commanded by God, we are bound to do; whether humane Authority require them, or no: and things absolutely Unlawful, as prohibited by God; we are bound not to do; whether humane Authority forbid them, or no. There are none other things left then; wherein to express properly the Obedience due to superior Authority, than these Indifferent things. And if a 
l See Sam. Collins Sermon in 1 Tim. 6.3. pag. 44. etc.  Father or Master have power to prescribe to his Child or Servant in indifferent things; and such restraint be no way prejudicial to Christian liberty in them: Why should any man, either deny the like power to Church-governors, to make Ecclesiasticall-constitutions concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an error to think Ceremonies and Constitutions to be things merely indifferent: I mean in the general. For howsoever every particular Ceremony be indifferent; and every particular Constitution 
m Artic. 34  arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremonial circumstances, some or other: and that there should be some Constitutions concerning them, it is also necessary (though not simply and absolutely, as the former; yet ex hypothesi, and) 
n See Calvin lib. 4. Instit. c. 10. sect. 27.  necessitate convenientiae. Otherwise, since some Ceremonies must needs be used; every Parish, nay every 
o Quot capita tot Schismata. Hieronym.  Man would have his own fashion by himself, as his humour led him: whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again thirdly, to return their weapon upon themselves; If every restraint in indifferent things be injurious to Christian liberty: than themselves are injurious no less by their negative restraint from some Ceremonies, 
p Like that Col. 2.21. Touch not, taste not, handle not.  Wear not, Cross not, Kneel not, etc. then they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, and kneeling, etc. Let indifferent men judge, nay let themselves that are parties judge, whether is more injurious to Christian Liberty; public Authority by mature advice commanding, what might be forborn, or private spirits through humorous dislikes, forbidding what may be used: the whole Church imposing the use, or a few Brethren requiring the forbearance of such things, as are otherwise and in themselves equally indifferent for use, or for forbearance.  
But they say, our Church maketh greater matters of Ceremonies than thus; and preferreth them even before the most necessary duties of preaching and administering the Sacraments: in as much as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation; I take it, unconforming Ministers have no great cause to complain. Our Church, it is well known, hath not always used that rigour she might have done. Where she hath been forced to proceed as far as deprivation; she hath ordinarily by her fair, and slow, and compassionate proceedings therein, sufficiently manifested her unwillingness thereto: and declared herself a Mother every way indulgent enough to such ill-nurtured Children, as will not be ruled by her. Secondly, those that are suspended or deprived; suffer it but justly for their obstinacy and contempt. For howsoever they would bear the world in hand, that they are the only persecuted ones, and that they suffer for their Consciences: yet in truth, they do but abuse the credulity of the simple therein; and herein (as in many other things) jump with the Papists, whom they would seem above all others most abhorrent from. For as Seminary Priests and jesuits give it out, they are martyred for their 
a Pro inficiatione pontificatus foeminei. Aquipont. in resp. ad Sohn. de Antichristo, Thes. 15. speaking of the Priests executed in the reign of Qu. Elizabeth.  Religion; when the very truth is, they are 
b See Donnes Pseudomartyr per totum; especially c. 5, etc.  justly executed for their prodigious Treasons, and felonious or treacherous practices against lawful Princes and Estates: So the brethren pretend they are persecuted for their consciences; when they are indeed but justly censured for their obstinate and pertinacious contempt of lawful authority. For it is not the refusal of these Ceremonies they are deprived for, otherwise then as the matter wherein they show their contempt: it is the 
c The practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerful and general conformity otherwise, that such omission proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as do dislike it. Whosoever willingly and purposely doth openly break, etc. Artic. 34.  Contempt itself, which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation. And contempt of authority, though in the 
d In minimi● quoque mandatis culpam facit non minimam; & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis. Bern. de prec. & dispens.  smallest matter, deserveth no small punishment: all authority having been ever solicitous (as it hath good reason) above all things to vindicate and preserve itself from contempt; by inflicting sharp punishments upon contemptuous persons in the smallest matters, above all other sorts of offenders in any degree whatsoever. Thus have we showed and cleared the first and main difference betwixt the case of my Text, and the case of our Church, in regard of the Matter: the things whereabout they differed, being every way indifferent; ours not so.  
And as in the Matter; so there is secondly much odds in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith; as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and use of Christian liberty in things indifferent: Whereas with our refusers it is much otherwise. First, they are not new Proselytes; but men born, and bred, and brought up in the bosom of the Church: yea many, and the chiefest of them, such as have taken upon them the calling of the Ministry, and the charge of Souls, and the office of teaching and instructing others. And such men should not be weaklings. Secondly, ours are such as take themselves to have far more knowledge, and understanding, and insight in the Scriptures, and all divine learning, than other men: such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough; though not comparable to what it was within not many years since:) the want of knowledge, and the unsufficiency of some of the Clergy in the Land. And with what reason should these men expect the privilege of weak ones? Thirdly, our Church hath sufficiently declared and published the innocency of her purpose and meaning in enjoying the Ceremonies: nor so only; but hath been content to hear, and receive, and admit the Objections and reasons of the refusers; and hath taken pains to answer and satisfy to the full all that ever yet could be said in that behalf. And therefore it is vanity for these men (or their friends in their behalf) to allege weakness; where all good means have been plentifully used for full information in the points in doubt. Lastly, upon the premises it doth appear that the weakness of our brethren, pretended by those that are willing to speak favourably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means; as out of an ignorance at the best in some degree of wilfulness and affectation, in not seeking, or not admitting such ingenuous satisfaction, as they might have by reason: if not out of the poison of corrupt and carnal affections (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring some men's persons. By which, and other like partial affections, men's judgements become oftentimes so blinded, that of unwilling at the first, they become at length unable to discern things with that freedom and ingenuity they should. And so the Cases differ in regard of the Persons.  
They differ thirdly in the practice of the Persons. There the strong did eat, because he was well assured he might do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the verse before my Text: and the weak did no more but forbear eating; as indeed he might do, no authority interposing to the contrary. But here, we conform, not only because we know we may lawfully do it; but for that we know we must of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.5.  necessity do it, as bound thereunto in obedience to lawful authority, and in the 
b Not only for wrath, but also for conscience sake. Ibid.  conscience we ought to make of such obedience. And the refusers do not only de facto, not conform; to the contempt of authority, and the scandal of others: but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusal. And verily, this Country and County hath been not the least busy in these factions and tumultuous courses: both in troubling our most gracious, judicious, and religious Sovereign with their 
c Meditations on the Lord's Prayer, pag. 12. in the Margin.  petitions; and also in publishing their reasons, in a Book called The Abridgement, printed 1605. to their own shame, and the shame of their Country. He who (as I have been informed) was thought to have had a chief hand in the collecting of those reasons, and printing of that Book; was for his obstinate refusal of Conformity justly deprived from his Benefice in this Diocese, and thereupon relinquished his Ministry for a time, betaking himself to another Calling: so depriving the Church and people of God of the fruit and benefit of those excellent gifts which were in him. But since that time he hath, upon better and more advised judgement, subscribed and conformed: and the Church like an indulgent Mother hath not only received him into her bosom again, but hath restored him too, though not to the same, yet to a Benefice elsewhere of far better value.  
Lastly, there is difference in the faulty carriage of the persons: and that on both parts; especially on ours. For though our Nonconforming Brethren condemn us with much liberty of speech and spirit, having yet less reason for it than the weak Romans had (for the strong among them might have forborn some things for the Weaks sake; and it would have well become them for the avoiding of scandal so to have done; which we cannot do without greater scandal in the open contempt of lawful authority:) yet we do not despise them, (I mean with allowance from the Church: if particular men do more than they should, it is their private fault, and ought not to be imputed to us, or to our Church) but use all good means we can to draw them to moderate courses and just obedience; although they better deserve to be despised than the weak Romans did: they being truly Weak, ours Obstinate; they Timorous, ours also Contemptuous.  
Now these differences are opened betwixt the Case in my Text, and the Case of our Church: we may the better judge how far forth Saint Paul's advice here given to the Romans in their case of eating, and not-eating, aught to rule us in our case of conforming, and not-conforming in point of Ceremony. And first, of not despising: then of not judging. The ground of the Apostles precept for not despising him that ate not, was his weakness. So far then as this ground holdeth in our case, this precept is to be extended, and no further. And we are hereby bound not to despise our Nonconforming Brethren, so far forth as it may probably appear to us they are weak and not wilful. But so far forth, as by their courses and proceedings it may be reasonably thought their refusal proceedeth from corrupt or partial affections, or is apparently maintained with obstinacy and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.  
But because they think they are not so well and sairly dealt withal as they should be: Let us consider their particular grievances, wherein they take themselves despised; and examine how just they are. They say, first, they are despised in being scoffed and flouted, and derided by loose companions, and by profane or popishly affected persons; in being styled Puritans, and Brethren, and Precisians, and in having many jests and fooleries fastened upon them, whereof they are not guilty. They are secondly despised, 
a All benefit of Law being denied th●m, and they debarred of other means by conference or writing for heir. defence. Def· of Ministers reasons part 1. pref. to Reader, We do accuse the Reverend Bishops in the sight of God and Man, for their hard and extreme dealing towards us. Removal of imputations. p. 40.  they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favour of an indifferent hearing: but are proceeded against as far as Suspension, and sometimes Deprivation, without taking their answers to what is objected, or giving answers to what they object. Thirdly, in that many honest and religious men, of excellent and useful gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry; only for standing out in these things, which ourselves cannot but confess to be indifferent.  
To their first Grievance we answer, th●t we have nothing to do with those that are Popishly affected. If they wrong them, as it is like enough they will (for they will not stick to wrong their betters;) we are not to be cha●ged with that: let them answer for themselves. But by the way, let our Brethren consider, whether their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm, but so much the more in their darkness and superstition those that are wavering, and might possibly by more ingenuous and seasonable insinuations be won over to embrace the truth which we profess. And as for loose persons and profane ones, that make it their sport upon their Alebenches to rail and scoff at Puritans; As if it were warrant enough for them to drink drunk, talk bawdy, swear and stare, or do any thing without control, because forsooth they are no Puritans; As we could wish our Brethren, and their Lay-followers, by their uncouth and sometimes ridiculous behaviour, had not given profane persons too much advantage to play upon them, and through their sides to wound even Religion itself: so we could wish also that some men by unreasonable and unjust, other some by unseasonable and indiscreet scoffing at them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be some confirmation to men in error, to see men of dissolute and loose behaviour, with much eagerness, and petulancy and virulence to speak against them. We all know how much scandal and prejudice it is to a right good cause; to be either followed by persons open to just exception, or maintained with slender and unsufficient reasons, or prosecuted with unseasonable and undiscreet violence. And I am verily persuaded, that 
b Many by their factious behaviour were driven to be Papists. The Kings Maj. in Confer. at Hamp. pag. 98.  as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbour- Puritans; so the increase of Puritans, in many parts of the Land, oweth not so much to any sufficiency themselves conceive in their own grounds, as to the disadvantage of some profane, or scandalous, or idle, or ignorant, or indiscreet opposers. But setting these aside, I see not but that otherwise the name of Puritan, and the rest, are justly given them. For appropriating to themselves the names of Brethren, Professors, Goodmen, and other like; as differences betwixt them and those they call Formalists: would they not have it thought, that they have a Brotherhood and profession of their own, freer and purer from Superstition and Idolatry, than others have, that are not of the same stamp? and doing so, why may they not be called Puritans? The name, I know, is sometimes fastened upon those that deserve it not; Rascal people will call any man that beareth but the face of honesty, a Puritan: but why should that hinder others from placing it where it is rightly due?  
To their second Grievance I answer: Public means by Conferences, Disputations, and otherwise, have been often used: and private men not seldom afforded the favour of respite and liberty to bring in their allegations. And I think it can be hardly, or but rarely instanced, that ever Deprivation hath been used, but where fatherly Admonitions have first been used, and time given to the Delinquents to consider of it, and inform themselves better. This course usually hath been taken: though every private particular man hath no reason to expect it. The Reverend Fathers of our Church, we may well think, amid so much other employment, cannot be so unthrifty of their good hours, as to lavish them out in hearing contentious persons eandem cuntilenam, sing the same note a hundred times over, and require farther satisfaction, after so many public and unanswerable satisfactions already given. Yet have the 
a Witness the learned Books of divers reverend Prelates; john Whitgift, john Buck●ridge, Thomas Mor●on, etc.  Bishops and other Church-Governernours out of their religious zeal for the peace of God's Church, been so far from despising our Brethren herein: that they have dispensed sometimes with their other weighty occasions, and taken pains to answer their reasons, and confute their exceptions, satisfy all their doubts, and discover the weakness of all their grounds in the points questioned.  
And as to their third Grievance. First, for my own part, I make no doubt, neither dare I be so uncharitable as not to think, but that many of them have honest, and upright, and sincere hearts to God-ward, and are unfeignedly zealous of God's Truth and for Religion. They that are such, no doubt feel the comfort of it in their own souls: and we see the fruits of it in their conversation, and rejoice at it. But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subject to carnal and corrupt affections; and may be so far swayed by them in their judgements, as not to be able to discern without prejudice and partiality, truth from error. Good men, and Gods dear children may continue in some 
a Sancti stante charitate poss●● errare etiam contra Catholicam veritatem. Occam Dial. part. 1. l. 2 c. 4.  error in judgement, and consequently in a sinful practice arising thence; 
b 
So Pelagius, from whose root Popery (in that branch) sprouted, was a man as str●ct for life as most Catholics: yet a most dangerous and pestilent Heretic.  
Pelagii, viri, ut audio, sancti, & non parvo pro●●ctu Christiani. Aug. 3. de peccat▪ merit. & rem. 1. Istum sicut eum qui noverunt loquuntur, bo●ū ac praedicandum virum. Ibid. cap. 3.   and live and die in it (as some of these men have done in disobedience to lawful Authority) and that unrepented of otherwise, then as in the lump of their unknown sins. It is not Honesty, nor Sincerity, that can privilege men from either erring or sinning. Neither ought the unreproved conversation of men countenance out their opinions, or their practices, against light of Divine Scripture, and right Reason: As we read Cyprians error in old time; and we see in our days not only the suspected Tenets of Arminius, but even the bold heresies of Faustus Socinus have spread much the more for the reverend opinion men had of their personal endowments and sanctity. Secondly, though Comparisons be ever harsh, and most times odious; yet since honesty and piety is alleged, (without disparagements be it spoken to the best of them,) there are as good, and honest, and religious, and zealous men every way of them that willingly and cheerfully conform, as of them that do not. In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid down their lives for the testimony of God's Truth, and for the maintenance of his Gospel? And if it should please God in his just judgement (as our sins, and amongst others our Schisms and distractions most worthily deserved,) to put us once again to a fiery trial (which the same God for his goodness and mercy defend:) I make no question but many thousands of Conformers would (by the grace of GOD) resist unto blood, embrace the Faggot, and burn at a Stake, in detestation of all Popish, Antichristian Idolatry; as readily, and cheerfully, and constantly, as the hottest, and precisest, and most scrupulous Non-Conformer. But Thirdly, let men's honesty, and piety, and gifts be what they can: must not men of honesty, and piety, and gifts, live under Laws? And what reason these, or any other respects, should 
c Non enim in cu●usquam persona praetermittendum est, quod institutis generalibus continetur. Leo, dist. 61. Miramur.  exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially, since such men's impunity would but encourage others to presume upon the like favour: and experience teacheth us, that no men's errors are so exemplary and pernicious as theirs, who for their eminency of gifts, or sanctity of life, are most followed with popular applause, and personal admiration.  
We see their Grievances against us, how unjust they are, in the matter of Despising. I would they did no more despise the Church's Authority, than we do their infirmities! But in the matter of judging; see if we have not a just grievance against them. As might be declared at large in many instances, out of their printed Books, and private Letters, and common discourses. I will but give you a 
a I refer the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. 14.40. pag. 30. Sam. Collins Sermon on 1 Tim. 6.3. pa. 21.22. and others; but especially to their own writings.  taste, because I know I grow tedious, and I long to be at an end.  
First, they judge our Church as half Popish and Antichristian, for retaining some Ceremonies used in Popery: though we have purged them from their Superstitions, and restored them to their Primitive use. Their great admired 
a Brightman in Apoc. cap. 3.  opener of the Revelation, maketh our Church the Linsey-Wolsey Laodicean Church; neither hot nor cold. And some of them have slovenly compared our late gracious Sovereign Queen Elizabeth of most blessed memory, to a 
b This Simile was first used by a very Reverend, grave and worthy Deane, (who hath many ways deserved well of our whole Church) Alexander Noel Deane of Paul's, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not at all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Jesuits, who lay thick in Ireland, and the western coasts of England and Wales, as heaps of dust and dirt behind the doors. Yet I here ascribed it to the Puritans, who (though they father it upon that good man) must own it as their own brat, because by mis-applying it to the Ceremonies, they have made it their own.— Malè dum recitas, incipit esse tuum.  sluttish houseWife; that having swept the house, yet left the dust and dirt behind the doors; meaning thereby the Ceremonies. If our Church were but half so ill, as these men would make it, I think every honest religious man should hold himself bound to separate from it, at his most excellent Majesty 
c Meditations on the Lord's Prayer, pa. 11. etc. primae edit. 1619. See hooker's Preface. Sect. 8.  hath observed the Brownists have done upon their very grounds: accounting them as lukewarm for not quite separating, as they do us for no further reforming.  
Secondly, they judge our Bishops, and other Church-governors, as Limbs of Antichrist, Locusts of the bottomless pit; domineering Lords over God's heritage; usurpers of temporal jurisdiction; Spiritual Tyrants over men's Consciences, etc. Seeking by all means to make the name of Lord-Bishop odious to the Gentry and Commons. Witness their Mar-prelate; and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them, than they have done: could ye blame them?  
Thirdly, they judge those that subscribe and conform, Machiavilian time-servers; formal Gospelers; State- Divines; men that know no conscience, but Law; nor Religion, but the Kings: and such as would be as forward for the Mass, as the Communion, if the State should alter.  
Fourthly, all such Ministers as are not endowed with gifts for the Pulpit, they damn, as hirelings, and not shepherds: calling them idol-Sheepherds; betrayers of Christ's flock; intruders into the Ministry without a Calling; dumb Dogs, and I know not how many names besides. Yea, although they be such as are diligent, according to their measure of gifts, to perform such duties as the Church requireth: to present the prayers of the people to God; to declare (by reading the holy Bible, and good Homilies for that purpose appointed) the will of God to the people; to instruct the younger sort in the points of Catechism; to visit and comfort the sick and afflicted; and to administer reverently and orderly the holy Sacraments of Baptism and the Lords Supper.  
Fifthly, they judge all such as interpose for the Church's peace, and oppose their novelties, as enemies to all goodness, men of profane minds; haters of Religion; despisers of the Word; persecutors of the Brethren; imps of Satan; instruments of Hell; and such as utterly abhor all godly and Christian courses.  
Sixthly, and lastly (for I irk to rake longer in this sink) they bewray themselves to be manifest judges of all that are not of their stamp; by singling out unto themselves, and those that favour them, certain proper Appellations, of Brethren, and Goodmen, and Professors: as if none had Brotherhood in Christ, none had interest in goodness, none made Profession of the Gospel, but themselves. Whereas others have received the sign of their Profession in their foreheads after Baptism, which perhaps they did not: whereas others daily stand up in the Congregation to make Profession of their Christian belief, which it may be they do not: or, (if those things be not material) whereas others by the grace of God are as steadfastly resolved in their hearts, if need should be, to seal the truth of their profession with their blood, as any of them can be.  
But they will say, these peremptory Censures are but the faults of some few: all are not so hot and fiery. There be others that are more temperate in their speeches, and Moderate in their courses; and desire only they may be spared for their own particular: but they preach not against any of these things, nor intermeddle to make more stirs in the Church.  
I answer first: it were lamentable, if this were not so; If all were of that hot temper, or distemper rather, that many are; they would quickly tyre out themselves without spurring. F●r be it from us to judge men's hearts; or to condemn men for that we know not by them. Yet of some that carry themselves with tolerable moderation outwardly; we have some cause to suspect, that they do inwardly and in their hearts judge as deeply, as the hottest spirited railers. And we gather it from their forwardness at every turn, and upon every slender occasion, obliquely to gird, and indirectly to glance at our Church, and the discipline and the Ceremonies thereof, as far as they well dare. And if such men meddle no further, we may reasonably think, 
a Eadem velle eos cognosces: da posse, quantum volunt. Senec. Epist. 42.  it is not for want of good will to do it, but because they dare not.  
Secondly, though they preach not against these things in the public Congregations; yet in their private conventicles it is not unknown some do. Though their Pulpits do not ring with it; yet their Houses do: though their ordinary Sermons ad populum be more modest; yet their set conferences are sometimes but too free, especially when they are required their opinions by those that invite them. And what themselves (for fear of Censure) thus preach but 
b Mat. 10.27.  in the ear; their Lay-Disciples openly preach on the housetop.  
Thirdly, although both their Pulpits and Tables should be silent: yet their Practice sufficiently preacheth their dislike. And who knoweth not that a Real and Exemplary seducement maketh the Author guilty, as well as a Verbal and Oratory? Saint Peter did not preach judaism; but only for offending the Jews, forbore to eat with the Gentiles: yet Saint Paul reproveth him for it to his face, and interpreteth that fact of his, as an effectual and almost compulsive seducement; Cogis judaizare, Gal. 2. 
c Gal. 2.14. Utique conversationis fuit vitium, non praedicationis. Tertull. de prescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conversationis exemplo. Gloss. Ord. ibid.  Why compelest thou the Gentiles to judaize?  
Lastly, it is to be considered, whether it may be enough for a Pastor, not to meddle with these things: and whether he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expressly either for them, or against them. If they be utterly unlawful, and he know it so; how is he not bound in conscience to reprove those that use them, or require them? otherwise he betrayeth the 
d Otherwise what else do we, but deny and betray the truth? Defence of Min. reason's part. 1. Pref. to the Reader.  truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulness; how is he not bound in Conscience to reprove those that refuse them, or oppose them? otherwise he betrayeth the peace of the Church by his silence, and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received pastoral charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39 Articles of the Church of England. Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription under his hand: and then after upon his Induction before his own Flock; and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged 
e Artic. 20.  in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort also bound himself 
f Artic. 34.  openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church, as offenders against the common orders of the Church, and wounders of the consciences of the weak brethren, Artic. 34. He than that for any respect whatsoever, is meal-mouthed in these things, wherein he is bound both in Conscience, and by virtue of his own voluntary Act to speak freely: neither is constant to his own hand and tongue; nor is 
g Heb. 3.2.  faithful in God's house, as was Moses, in discharging a good Conscience, and revealing unto his people 
h Acts 20.27.  the whole Counsel of God.  
Thus have I endeavoured, having the opportunity of this place, (as I held myself both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely, so far as my Text gave occasion, concerning the Ceremonial Constitutions of our Church: and therein laboured to free, not only the conformer from all unjust censures; but even the non-conformer also, so far as he hath reason to expect it, from all scandalous despisings. I beseech you pardon my length, if I have been troublesome; I had much to say, and the matter was weighty; and I desired to give some satisfaction in it to those that are contrary-minded; and I have no purpose (for any thing I know) at all to trouble this place any more hereafter. Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard: that it may work in the hearts of us all charitable affections one towards another, due obedience to lawful authority, and a conscionable care to walk in our several callings, faithfully, painfully, and peaceably; to the comfort of our own souls, the edification of God's Church, and the glory of the ever-blessed Trinity, the Father, Son, and Holy Ghost, three Persons and one God. To whom be ascribed by us and the whole Church, as is most due, the Kingdom, the Power and the Glory, for ever and ever. Amen.   

AD CLERUM. The Second Sermon. At a Visitation at Boston, Lincoln, 24. Apr. 1621.  ROME 3.8. 
And not rather, (as we be slanderously reported, and as some affirm that we say) Let us do evil that good may come: whose damnation is just.  
A Little before, at the fourth verse, S. Paul had delivered a Conclusion sound and comfortable: and strengthened it from David's both experience, and testimony in 
a That thou mightst be justified in thy sayings, and mightest overcome when thou art judged. Psal. 51.4.  Ps. 51. A place pregnant, and full of sinews, to enforce it. The Conclusion in effect was, that Nothing in man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of nature; nor their actual unfaithfulness bewrayed (through frailty) in particular trials, can alienate the free love of God from them, or cut them off from the Covenant of Grace: but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in man.  
But never yet was any Truth so happily innocent, as to maintain itself free from Calumny and Abuse. Malice on the one hand, and Fleshliness on the other; though with different aims, yet do the same work. They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions: as the Spider sucketh poison from medicinable herbs. But with this difference; Malice slandereth the Truth, to discountenance it; but Fleshliness abuseth the Truth, to countenance itself by it. The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into discredit: The carnal Libertine, he would as fain bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion. There are 
a Triplex inconveniens. Lyranus hic.  three of those Inferences: but never a good. The first; If so, then cannot God in reason and justice take vengeance of our unrighteousness. The Colour: for why should he punish us for that, which so much magnifieth and commendeth his righteousness? [
b Verse 5.  But if our righteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance?] The second Inference: If so; than it is injust either in God or Man to condemn us as sinners, for breaking the Law. The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [
c Verse 7.  For if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner?] The third, and last, and worst Inference: If so, than it is a good and wise resolution, Let us sin freely, and boldly commit evil. The Colour: for why should we fear to do that, from which so much good may come? in this verse of my Text, [And not rather let us do evil that good may come.]  
This last cavilling Inference, the Apostle in this Verse both bringeth in, and casteth out again: bringeth in as an objection; and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double: Ad rem, Ad hominem. That concerneth the force and matter of the objection: this the state, and danger of the objectors. Ad rem, in the former part of the Verse; [And not rather (as we be slanderously reported, and as some affirm that we say) let us do evil that good may come.] Ad hominem in the latter end; [Whose damnation is just.] In the former part there is an Objection; and the Rejection of it. The Objection, And not rather, Let us do evil that good may come. The Rejection thereof with a Non sequitur; implying not only the bare inconsequence of it upon the Apostles conclusion, but withal, and especially the falseness and unsoundness of it taken by itself; As we be slanderously reported, and as some affirm that we say, Let us do evil, etc.  
My aim at this present is to insist especially upon a Principle of practic Divinity: which by joint consent of Writers old and new; Orthodox and Popish; resulteth from the very body of this verse, and is of right good use to direct us in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this; We must not do any evil, that any good may come of it. Yet there are besides this, in the Text divers other inferior observations not to be neglected. With which I think it will not be amiss to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer upon that which I mainly intent.  
Observe first the Apostles Method, and substantial manner of proceeding: how he cleareth all as he goeth; 
Observ. I.  how diligent he is and careful, betimes to remove such cavils, (though he 
a Propter hos arguendos fecit Paul 9 hic, quasi digres●ionem tractando haec. Cajetan. hic.  step a little out of his way for it) as might bring scandal to the Truth he had delivered. When we preach and instruct others, we should not think it enough to deliver positive truths: but we should take good care also, as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels at the Truth, and to bark against the light. It were good we would (so far as our leisure and gifts will permit) wisely forecast, and prevent all offence that might be taken at any part of God's truth: and be careful, as not to broach any thing that is false, through rashness, error, or intemperance; so not to betray any truth by ignorant handling, or by superficial, slight, and unsatisfying answers. But then especially concerneth it us to be most careful herein; when we have to speak before such, as we have some cause beforehand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary-minded unto, or at leastwise not well persuaded of those Truths we are to teach. If the ways be rough and knotty, and the passengers feeble-joynted and dark-sighted, it is but needful the guides should remove as many blocks and stones out of the way, as may be. When we have gone as warily as we can to work, Cavillers (if they list) will take exceptions: it is our part to see we give them no advantage; lest we help to justify the principals, by making ourselves Accessories. Those men are ill-advised, how ever zealous for the Truth, that stir in controversed points, and leave them worse than they found them. 
b Aut animo d mas, aut viribus addas. D●ct●m Archidam● ad filium. apud Plutarch. in Laconicis.  Stomach will not bear out a matter without strength: and to encounter an adversary are required 
c As Zuinglius said of Carolostadius (whom he judged too weak to undertake the defence of the truth against Luther in the point of Consubstantiation) N●a satis hum●rorum haber. Sleidan.  Shoulders as well as Gall. A good cause is never betrayed more, than when it is prosecuted with much eagerness, but little sufficiency. This from the Method.  
Observe secondly the Apostles manner of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Translators render it, As we are wrongfully blamed. As we are slandered. As we are slanderously reported. And the word indeed from the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original importeth no more: 
Observ. II.  and so Writers both profane and sacred use it. But yet in Scriptures by a specialty it most times signifieth the highest degree of Slander; when we open our mouths against God, and speak ill, or amiss, or unworthily of God: that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly the sin we call blaspemy. And yet that very word of Blaspemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and other Christian Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are slandered, nay as we are blasphemed. A slander, or other wrong, or contempt done to a Minister, quà talis, is a sin of a higher strain, than the same done to a Common Christian. Not at all for his persons sake: for so he is no more Gods good creature than the other; no more free 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 14.15. & Jam. 5. ●7.  from sins, and infirmities, and passions, than the other. But for his Callings sake; for so he is God's 
c 2 Cor. 5.20.  Ambassador, which the other is not: and for his works sake; for that is God's 
d 1 Thes. 2. 1●.  Message, which the others is not. Personal Slanders and Contempts are to a Minister, but as to another man: because his person is but as another man's person. But slanders and contempts done to him as a Minister, that is, with reference either to his Calling or Doctrine, are much greater than to another man: as reaching unto God himself, whose Person the Minister representeth in his Calling; and whose errand the Minister delivereth in his Doctrine. For Contempts, S. Paul is express elsewhere; 
e 1 Thes. 4.8.  He that despiseth, despiseth not man, but God. And as for Slanders; the very choice of the word in my Text inferreth as much. The dignity of our Calling enhanceth the sin: and every slander against our regular Doctrines, is more than a bare Calumny; if no more, at least petty 
f We have heard him speak blasphemous words against Moses, and against God. Acts 6.11.  blasphemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are slandered, as we are blasphemed. That from the word.  
Observe thirdly, the wrong done to the Apostle and to his Doctrine. He was slanderously reported to have taught that which he never so much as thought: 
Observ. III.  and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty, [As we are slanderously reported, and as some affirm that we say.] The best truths are subject to misinterpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered; whereon Calumny will not fasten, and stick slanderous imputations. Neither 
a Mat. 11.17— 19  john's mourning, nor Christ's piping can pass the pikes: but the one hath a Devil; the other is a Glutton and a Wine-bibber. Though 
b Mat. 5.17.  Christ come to fulfil the Law, yet there be will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Mat. 22. [
c Mat. 22.21.  Give unto Caesar the things that are Caesar's:] yet there be that charge him, as if he 
d John 19.12.  spoke against Caesar, john 19 and that in the very case of Tribute, as if he 
e Luke ●3. 2.  forbade to give Tribute unto Caesar, Luke. 23. Now if they 
f Mat. 10.25.  called the Master of the house Beelzebub, how much more them of his household? If Christ's did not; think we the doctrine of his Ministers and his Servants could escape the stroke of men's tongues, and be free from calumny and cavil? How the Apostles were slandered as Seducers and Sectaries, and vain babblers, and Heretics, & broachers of new & false & pestilent doctrines; their Epistles and the book of their Acts witness abundantly to us. And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties were fathered upon the Ancient Christian Doctors, and upon their profession. But our own experience goeth beyond all. Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the 
g Acts 17.28. & Esay 16.12.  effectual concurrence of GOD'S Will and Power, with subordinate Agents in every, and therefore even in sinful actions; Gods 
h Rom. 9. 1●, 1●, 18, etc.  free election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; The immutability of God's 
i John 13.1. Rom. 11.29. & 5.9, 10. & 8.35, 38, 39  Love and Grace towards the Saints elect, and their certain perseverance therein unto Salvation; The 
k Rom. 3.28.  justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively faith; without the works of the Law. These are sound, and true, and (if rightly understood) comfortable, and right profitable doctrines. And yet they of the Church of Rome have the forehead, (I will not say to slander, my Text alloweth more,) to blaspheme GOD, and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonate, and the Jesuits; but none more than our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the rabble of that crew, freely spend their mouths in barking against us, as if we made God the author of sin: as if we would have men sin and be damned by a Stoical fatal necessity; sin whether they will or no, and be damned whether they deserve it or no: as if we opened a gap to all licentiousness and profaneness; let them believe, it is no matter how they live, heaven is their own cocksure: as if we cried down good works, and condemned charity. Slanders loud and false; yet easily blown away with one single word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These imputations upon us and our doctrine are unjust: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them that thus misreport us, know, that without repentance their damnation will be just.  
It would be time not ill spent, to discover the grounds of this observation, and to press the uses of it something fully. But because my aim lieth another way; I can but point at them, and pass. If seldom Truth scape unslandered, marvel not: the reasons are evident. On God's part, on Man's part, on the Devil's part. God suffereth, Man raiseth, and the Devil furthereth these slanders against the Truth. To begin ordine retrogrado, and to take them backwards. First, on the Devil's part: a kind of Contrariety and Antipathy betwixt him and it. He being the 
a John 8.44.  Father of lies, and 
b Ephes. 6.12.  Prince of darkness, cannot away with the Truth, and with the Light: and therefore casteth up slanders, as Fogs and Mists against the Truth to belly it, and against the Light to darken it. Secondly, on Man's part: And that partly in the understanding; when the judgement either of itself weak, or else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistaketh seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth, and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it. Partly in the Affections; when men overcome by carnal affections, are content to cheat their own souls, by giving such constructions to God's Truth, as will for requital, give largest allowance to their practices; and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God's part; who suffereth his own Truth to be slandered and mistaken. Partly in his justice, as a fearful judgement 
c 2 Thes. 1.10, 11, 12.  upon wicked ones, whereby their hard hearts become yet more hardened, & their most just condemnation yet more just. Partly in his goodness; as a powerful fiery trial of true Doctors, whose constancy and sincerity is the more 
d 1 Cor. 11.19  approved with him, and the more eminent with men, if they 
e John 10.12.  fly not when the Wolf cometh, but keep their standing, and stoutly maintain God's truth, when it is deepliest slandered, and hotliest opposed. And partly, in his Wisdom; as a rich occasion for those whom he hath gifted for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to awaken their zeal, 
f 2 Tim. 1.6.  to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which else through dis-use might gather rust) for the defence and for the rescue of that 
g 1 T●m 6.20. & 2 Tim 1.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that precious truth whereof they are depositaries, and wherewith he hath entrusted them.  
These are the Grounds. The Uses, for instruction briefly are, to teach and admonish every one of us: that we be not either first, so wickedly malicious, as without apparent cause to raise any slander; or secondly, so foolishly credulous, as without severe examination, to believe any slander; or thirdly, so basely timorous, as to flinch from any part of God's truth for any slander. But I must not insist. This from the slander.  
Observe fourthly, how peremptorily the Apostle is in his censure against the slanderers or abusers of holy truths: Whose damnation is just. 
Observ. IU.  
a Amorasius, Lyra, Piscator, Pareus, etc.  Some understand it with reference to the Slanderers; As we be slanderously reported, and as some affirm that we say: Whose damnation is just: that is, their damnation is just, who thus unjustly slander us. 
b Chrysostomus, Caj●t●nus, Erasmus, etc.  Others understand it with reference to that ungodly resolution: Let us do evil, that good may come: whose damnation is just: that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, then prefer either. I ever held it a kind of honest spiritual thrift; where there are two senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way: and the slanderer may read his doom in it. Here is his wages, and his portion, and the meed and reward of his slander; Damnation. And it is a just reward. He condemneth God's truth unjustly: God condemneth him justly for it, [whose damnation is just. ● If we be countable (and we are countable at the day of Judgement) for 
c Mat. 12.36▪  every idle word we speak; though neither in itself false, nor yet hurtful and prejudicial unto others: what less than damnation can they expect, that with much falsehood for the thing itself, and infinite prejudice in respect of others, blaspheme God and his holy Truth?  
But if it be done of purpose, and in malice to despite the Truth, and the professors thereof: I scarce know whether there be a greater sin, or no. Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the Holy Ghost: by some, the very sin itself. I dare not say it is so; nor yet that it is unpardonable, or hath final impenitency necessarily attending it: I would be loath to interclude the hope of Repentance from any sinner; or to confine God's Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly near the sin against the Holy Ghost, and is a fair (or rather a foul) step toward it, and leaveth very little hope of pardon. That great sin against the Holy Ghost, the Holy Ghost itself in the Scriptures chooseth, rather than by any other, to express by this name of 
a Mat. 12.31, 32.  Blasphemy, Mat. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet 
b 1 Tim. 1.13.  he obtained mercy, because he did it ignorantly in unbelief: he leaveth it questionable, but withal suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any man's be; certainly such a man's damnation is most just.  
But not all Slanderers of GOD'S truth are of that deep die: not all Slanderers, sinners in that high degree. GOD forbid they should. There are respects which much qualify and lessen the sin. But yet allow it any in the least degree, and with the most favourable circumstances; still the Apostles sentence standeth good: Without Repentance their damnation is just. Admit the Truth be dark & difficult, and so easily to be mistaken: admit withal the man be weak and ignorant, and so apt to mistake; his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to itself through unsettledness and levity of judgement. Certainly his misprision of the Truth is so much 
a Involuntarium minuit de ratione peccati.  lesser, than the others wilful Calumny; as it proceedeth less from the irregularity of the Will to the judgement. And of such a man there is good hope, that both in time he may see his error, and repent expressly and particularly for it; and that in the mean time he doth repent for it implicitè, and inclusively in his general contrition for, and confession of the massy lump of his hidden and 
b Psal. 19.12.  secret and unknown sins. This Charity bindeth us both to hope for the future, and to think for the present: and S. Paul's example and words in the 
c 1 Tim. 1.13.  place but now alleged, are very comfortable to this purpose. But yet still thus much is certain: He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth; though never so perplexed with difficulties, or open to cavil: unless he repent for it, either in the particular, (and that he must do, if ever God open his eyes, and let him see his fault,) or at leastwise in the general; it is still a damnable sin in him; His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. 
d 2 Pet. 3.18.  In which are some things hard to be understood, (observe the condition of the things; hard to be understood) which they that are unlearned and unstable, (observe also the condition of the persons, unlearned and unstable,) wrest, as they do also the other Scriptures, to their own destruction. Where we have the matter of great difficulty, hard to be understood; the persons of small sufficiency, unlearned and unstable: and yet if men, even of that weakness, wrest and pervert truths, though of that hardness, they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their own destruction, saith Saint Peter there; to their own just damnation, saith S. Paul in my Text. This from the Censure in the first sense.  
Take it in the other sense, with reference to this ungodly resolution, Let us do evil, that good may come: it teacheth us, that no pretention of doing it in ordine ad Deum, for God's glory, to a good end, or any other colour whatsoever, can excuse those that presume to do evil; but that still the evil they do is damnable, and it is but just with GOD to render damnation to them for it. [Whose damnation is just.] And thus understood, it openeth us a way to the consideration of that main Principle whereof I spoke, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, do any evil. For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives:) that we may the better know when, and where, and how far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and consider the several kinds and degrees of it distinctly and apart. We must not do evil, that good may come.  
First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum delicti, and Malum supplicii; as 
a Tertul. l. 2. adv. Martion. cap. 14.  Tertullian calleth them: or as the more received terms are, Malum Culpae, and Malum Poenae. The evil we commit against God, and the evil God inflicteth upon us. The evil we do, unjustly, but yet willingly: and the evil we suffer, unwillingly, but yet justly. In a word, the evil of sin, and the evil of pain. Touching evil of pain; if the Case be put, when two such evils are propounded, and both cannot be avoided, whether we may not make choice of the one, to avoid the other. The resolution is 
b Inter haec datur electio; & minus damnum ficere licet, ut evitetur majus. Parens hic.  common and good from the old Maxim, E malis minimum, we may incur the less, to prevent the greater evil. As we may deliver our purse to a Thief, rather than fight upon unequal terms to save it: and in a tempest cast our wares into the Sea, to lighten the ship that it wreck not: and endure the lancing and searching of an old sore, to keep it from festering and spreading. And this Principle in my Text is not a rule for that Case: that being propounded concerning evils of pain; whereas my Text is intended only of the evils of sin. We are herehence resolved, that we are not to do any evil, that good may come of it: for all which yet we may suffer some evil, that good may come of it. Although (to note that by the way) the common answer è malis minimum, even in the evils of pain is to be understood (as most other practical conclusions are) not as simply and universally; but as commonly and ordinarily true. For (as 
c Slater on this place.  one saith well) perhaps there are Cases, wherein two evils of Pain being at once propounded, it may not be safe for us to be our own carvers.  
But I must let pass the Questions concerning the evils of Pain, as impertinencies. The evils of sin are of two sorts. Some are evil formally, simply, and per se; such as are directly against the scope and purpose of some of God's Commandments: as Atheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like; all which are evil in their own nature, and can never (positis quibuscunque circumstantiis) be done well. Othersome are evil only respectively, and by accident: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.  
Indifferent things are either equally, or unequally such. We may call them for distinctions sake (and I think it not altogether unfitly) 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indifferentia ad utrumlibet; and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indifferentia ad unum. Indifferentia ad utrumlibet, or equally indifferent things are such, as (barely considered) are arbitrary either way, and hang in aequilibrio, between good and evil, without turning the Scale either one way or other, as not having any notable inclination or propension unto either rather than other: as to drink fasting, to walk into the fields, or to lift up ones hand unto his head, etc. Now concerning such things as these, if any man should be so scrupulous, as to make a matter of conscience of them, and should desire to be resolved in point of Conscience whether they were good or evil; as namely, whether he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing itself is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it: the Action of walking barely considered, being not considerably either morally good, or morally evil. I say [morally] for in matter of health or civility, or otherwise it may be good, or evil: but not 
c Quia eorum ●b●ectum non includit ●liquid pertinens ad ordinem rationis. Aquin. 1.2. qu. 18. art. 8. in corp.  morally, and spiritually, and in matter of conscience.; And I say withal [barely considered,] for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields, when a man should be at Divine service in the Church, is by accident morally evil; through the circumstance of Time: as on the contrary, not to walk, if we have promised to meet a friend at such a time, and in such a place, who standeth in need of our present help, is by accident morally evil, through the obligation of that former promise. But yet still these and other circumstances set aside; barely to walk, or barely not to walk, and the like, are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.  
Things unequally indifferent are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other. And that either unto good, or unto evil. Of the former sort are such outward actions, as being in Moral precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which are in themselves good; and so be accounted, rather than evil, though some unhappy circumstance or other may make them ill. Of the latter sort are such outward actions, as being in Moral precepts indefinitely prohibited, are yet in some cases lawful, and may be well done: as, swearing an oath, travelling on the Sabbath day, playing for money, and the like. Which are in themselves rather evil, than good, because they are ever evil, unless all circumstances concur to make them good. Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts are indifferent. Understand me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indifferent only indifferentiâ contrarietatis, such as (suppose the doing) may be indifferently either good or evil: because so they may be done, as to be good, and so they may be done also; as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil; and these later proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions, whether they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the later actions, to say indefinitely they are evil.  
Which difference well weighed (to note that by the way) would serve to justify a common practice of most of us in the exercise of our Ministry, against such as distaste our doctrine for it, or unjustly otherwise take offence at it. Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, etc. and in our own coat Nonresidency, and Pluralities, etc. Most of which yet, and many other of like nature, most of us do, or should know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you, when you hear us in the Pulpits condemn things of this nature; as to understand us no otherwise, than we either do or should mean, and that is thus: that such and such things are evil, as now adays, through the corruptions of the times, most men use them; and such as therefore should not be adventured upon without mature and unpartial disquisition of the uprightness of our affections therein, and a severe trial of all circumstances, whether they carry weight enough with them to give our consciences 
a Let every man be fully persuaded (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in his own mind. v●r. 5.  sufficient security, not only of their lawfulness in themselves, and at large, but of their particular lawfulness too unto us, and then. But this by the way.  
Now to proceed. There are divers means whereby things not simply evil, but in themselves (either equally, or unequally) indifferent, may yet become accidentally evil. Any defect or obliquity, any unhappy intervening circumstance, is enough to poison a right good action, and to make it stark naught. I may as well hope to grasp the Sea, as to comprehend all those means. I make choice therefore to remember but a few of the chiefest; such as happen oft, and are very considerable. Things not simply evil, may accidentally become such; as by sundry other means, so especially by one of these three: Conscience, Scandal, and Comparison. First, Conscience; in regard of the Agent. Though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil. [
a Rom. 14.14.  To him that esteemeth any thing to be unclean, to him it is unclean; and 
b Ibid. v. 23.  he that doubteth, is damned if he eat, because he eateth not of Faith, chap. 14. of this Epistle.] Secondly, Scandal; in regard of other men. Though the thing be good, yet if a brother 
c Ibid. ver. 21.  stumble, or be offended, or be made weak by it, the action becometh evil. [
d Ibid. ver. 20.  All things are pure; but it is evil for that man who eateth with offence, verse 20. there.] Thirdly, Comparison; in regard of other actions. Though the thing be good, yet if we prefer it before better things, and neglect or omit them for it, the action becometh evil, [
e Math. 9.13.  Go, and learn what that is, I will have mercy and not sacrifice: Mat. 9]  
The stuff thus prepared, by differencing out those things, which undistinguished, might breed confusion; our next business must be, to lay the rule, and to apply it to the several kinds of evil, as they have been differenced. I foresaw we should not have time to go thorough all that was intended: and therefore we will content ourselves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception: That which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lie. Yet may not 
a Vide susè Augustinum in lib. de Mendacio, & contra Mendacium; & a libi·s  this be done; no not for that. Will you speak wickedly for God, and talk deceitfully for him? job 13.7. If not for the glory of God; then certainly not for any other inferior end: not for the saving of a life, not for the 
b Ad sempiternā salu●ē nulus ducendus est o●itulante mendacio. Aug. de mendac ca 19  conversion of a soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No 
c Ea quae constat esse peccata, nullo bonae causae obtentu, nullo quasi bono fine, nulla velut bona intentione facienda sunt. Aug. contra Mendac. c. 7.  intention of any end can warrant the choice of sinful means to compass it.  
The Reasons are strong. One is; because sin in its own nature; is 
a Suapte natura repugnat peccato quod sit eligible: & propterea, nec propter se, nec propter aliud bonum est eligibile. Cajet. in hunc locum.  de numero ineligibilium: and therefore as not eligible propter se, for it own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem; is the common resolution of the Schools. In civil and popular elections, if men make choice of such a person, to bear any office or place among them; as by the local Charters, Ordinances, Statutes or other Customs which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void; the incapacity of the person elected making a nullity in the act of election. No less is it in moral actions and elections, if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.  
Another reason is grounded upon that Principle, 
a Aquin. 1. secundae. qu. 18. art. 4. ad 3. & qu. 19 art. 6. ad 1. ex Dionys●o, cap. 4. de Divin. nomin.  Bonum ex ca●sa integra, Malum ex partiali. Any partial or particular defect, in Object, End, Manner, or other Circumstance, is enough to make the whole action bad; but to make it good, there must be an universal 
b Non est actio bona simpliciter, nisi omnes bon●tates concurrant: s●d quilibet defectus singularis causat malum. Aquin. 1.2. qu. 18. art. 4. ad 3.  concurrence of all requisite conditions in every of these respects: As a disfigured eye, or nose, or lip, maketh the face deformed; but to make it comely, there is required the due proportion of every part. And any one short Clause, or Proviso, not legal, is sufficient to abate the whole writ or instrument, though in every other part absolute, and without exception. The Intention then, be it granted never so good, is unsufficient to warrant an Action good, so long as it faileth either in the object, or manner, or any requisite circumstance whatsoever. 
c 1 Sam. 15.20, etc.  Saul pretended a good end, in sparing the fat things of Amalek; that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that 
d 2 Sam. 6.6, 7  Vzzah intended the safety of God's ark, when it tottered in the cart, and he stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2 Sam. 6. Doubtless 
e Mat. 16.22, 23.  Peter meant no hurt to Christ, but rather good; when he took him aside, and advised him to be good to himself, and to keep him out of danger: yet Christ rebuked him for it, and set him packing in the Devil's name, Get thee behind me, Satan. Matth. 16.  
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious, as we could be content to imagine it; such it will prove to be, if it set us upon any sinful or unwarranted means: indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the means: as in a Syllogism, the Premises do the Conclusion. No more than can the choice of ill means proceed from a good intention; then can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that the 
a Greg. lib. 28. Moral. cap. 13. Euseb. Emiss. hom. 26. and others.  Fathers, and other Divines do oftentimes argue from the intention to the action, and from the goodness of the one, to the goodness of both: to that purpose applying those speeches of our Saviour, in the twelfth, and in the sixth of Matthew, 
b Mat. 12.33.  Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; And, 
c Mat. 6.12.  if thine eye be single, the whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. The light of the body is the eye; and of the work, the intention. No marvel, when the eye is evil, if the whole body be dark; and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which, we work, that whereat we aim in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we work, that which setteth us on working; and so hath rationem causae efficientis. Now between these two kinds of causes, the final and the efficient, there is not only a great difference, but even a repugnancy; in such sort, as that it is impossible they should at any time coincidere, which some other kinds of causes may do. It is therefore an error to think, that if the end be good, the intention of that end must needs be good: for there may as well be 
d Sed videte ne fortè non sit verè oculus simplex, qui fallatur. Been. de precept. & dispensat.  a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intent, it is certain that intention cannot be good, which putteth us upon the choice of evil means.  
Methinks the Church of Rome should blush, (if her forehead died red with the blood of GOD'S Saints, were capable of any tincture of of shame) at the discovery of her manifold impostures, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indices; in juggling with Magistrates by lewd Equivocations, etc. Practices warrantable by no pretence. Yet in their account but 
a Sancta Hypocrisis, was Dominicus his word.  piae frauds; for so they term them, no less ridiculously, than falsely: for the one word contradicteth the other. But what do I speak of these, but petty things, in comparison of those her louder impieties? breaking covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages; assoiling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions; and blowing up Parliament-houses. For all which, and divers other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, 
b Horat. lib. 1. Epist. 1.  Quocunque modo rem, is their Resolution: by right, or wrong, 
c Gaudeo, sive per veritatem, sive per occasionem, Romanae Ecclesiae dignitatem ex●olli. Joseph. Stephanus de Osc. pe. in Epist. ad lect.  the State of the Papacy must be upheld. That is their unum necessarium: and if heaven favour not; rather than fail, help must be had from hell, to keep Antichrist in his throne.  
But to let them pass, and touch nearer home. There are (God knoweth) many Ignorants abroad in the world: some of them so unreasonable, as to think they have sufficiently non-plused any reprover; if being admonished of something ill done, they have but returned this poor reply, Is it not better to do so, than to do worse? But alas, what necessity of doing either so, or worse; when God's law bindeth thee from both? 
a James 2.10, 11.  He that said, Do not commit adultery; said also, Do not kill: and he that said, Do not steal; said also, Do not lie. If then thou lie, or kill, or do any other sin; though thou thinkest thereby to avo●d stealth, or adultery, or some other sin: yet thou art become a transgressor of the Law, and by offending in one point of it, guilty of all. It is but a poor choice, when a man is desperately resolved to cast himself away; whether he should rather hang, or drown, or stab, or pine himself to death: there may be more horror, more pain, more lingering, in one than another; but they all come to one period, and determine in the same point; death is the issue of them all. And it can be but a slender comfort for a man, that will needs thrust himself into the mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or some greater crime: Damnation is the wages of them all. Murder can but hang a man; and (without favour) Petty Larceny will hang a man too. The greatest sins can but damn a man; (and without God's mercy) the smallest will damn a man too. But what? will some reply: In case two sins be propounded, may I not do the lesser, to avoid the greater; otherwise must I not of necessity do the greater? The answer is short and easy: If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not always neither) in evils of Pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound; from the Principle we have in hand. If we may not do any evil, to procure a positive good; certainly 
b Eâdem doctrinâ, qua horremus facere mala ut eveniant bona, horrere debemus f●cere mala ut evitemus pejora. Evitare enim pejora, multò minus bonumest, quam evenire bonum. Cajetan. hic.  much less may we do one evil, to avoid or prevent another.  
But what if both cannot be avoided, but that one must needs be done? In such a straight may I not choose the lesser? To thee; I say again, as before, Choose neither. To the Case, I answer; It is no Case: because, as it is put, it is a case impossible. For Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be so straitened, as he could not come off fairly without sinning. A man by rashness or fear, or frailty, may foully entangle himself; and through the powerful engagements of sin drive himself into very narrow straits▪ or be so driven by the fault or injury of others: yet there cannot be any such straits, as should enforce a necessity of sinning; but that still there is one path or other out of them without sin. The perplexity that seemeth to be in the things, is rather in the 
a Non enim datu● p●rplexio ex parte rerum: sed conting●re potest ex p●rte hominis nescientis evadere, nec videntis aditum evadendi absque aliquo peccato. Cajer. hic. See the Gloss on dist. 13. item adversus, where he proveth against Gratian that there can be no perplexity.  men who puzzle and lose themselves in the Labyrinths of sin, because they care not to heed the clue that would lead them out, if it were well followed. Say, a man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder, or break a vow; either of which seemeth to be a great sin, the one against the fifth, the other against the third commandment. But here is in very deed no straight or perplexity at all: Here is a fair open course for him without sin. He may break his vow; and there an end. Neither is this the choice of the lesser sin; but only the 
b Non docet eligere minus peccatum, sed solutionem mino●is nex●s. Cajetanus hic, speaking of th● Council of Toledo. See. c. 22. q. 4. per tot.  loosening of the lesser bond: the bond of charity being greater than the bond of a promise; and there being good reason that (in terms of inconsistency, when both cannot stand,) the lesser bond should yield to the greater. But is it not a sin for a man to break a vow? Yes, where it may be kept salvis charitate & justitia, there the breach is a sin: but in the case proposed it is no sin. As Christ saith in the point of swearing, so it may be said in the point of breach of vow, 
c Mat. 5.37.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Never was any breach of vow, but it was peccatum, or ex peccato: the breaking is either itself formally a sin: or it argueth at least a former sin, in the making. So as the sin, in the case alleged, was before in making such an unlawful vow; and for that sin the party must repent: but the breaking of it now it is made, is no new sin; (Rather it is a necessary duty, and a branch of that repentance which is due for the former rashness in making it,) because a hurtful vow is, (and that virtute praecepti) rather to be broken then kept. The 
d Exod. 1.16. etc.  Egyptian Midwives, not by their own fault, but by Pharaohs tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin: for either they must destroy the Hebrew children, and so sin by Murder; or else they must devise some handsome shift to carry it cleanly from the King's knowledge, and so sin by lying. And so they did; they chose rather to lie then to kill, as indeed in the comparison it is by much the lesser sin. But the very truth is, they should have done neither: they should flatly have refused the King's commandment, though with hazard of their lives; and have resolved rather to suffer any evil, than to do any. And so 
e See August. contra mend●c. cap. 19  Lot should have done: he should rather have adventured his own life, and theirs too, in protecting the chastity of his Daughters, and the safety of his guests; then have 
* Gen. 19.8. P●rturbatio animi fui●, ●●n consilium. Hist. Scholast. in Gen. cap. 5▪  offered the exposal of his Daughters to the lusts of the beastly Sodomites, though it were to redeem his guests from the abuse of fouler and more abominable filthiness. Absolutely: there cannot be a case imagined, wherein it should be impossible to avoid one sin, unless by the committing of another. The case which of all other cometh nearest to a Perplexity, is that of an erroneous conscience: Because of a double bond; the bond of God's Law; which to 
f Sin is the transgression of the Law, 1 John 3.4.  transgress, is a sin; and the bond of particular conscience, which also to 
g 
Whatsoever is not of faith, is sin. Rom. 14.23.  
Omne quod fit contra conscientiam aedificat ad gehenam. c. 28. q. 1. Omnes. sec. Ex his.   transgress, is a sin. Whereupon there seemeth to follow an inevitable necessity of sinning; when God's Law requireth one thing, and particular conscience dictateth the flat contrary: for in such a case, a man must either obey God's Law, and so sin against his own conscience; or obey his own conscience, and so sin against Gods Law. But neither in this case is there any perplexity at all in the things themselves: that which there is, is through the default of the man only, whose judgement being erroneous misleadeth his conscience, and so casteth him upon a necessity of sinning. But yet the necessity is no simple and absolute, and unavoidable, and perpetual necessity: for it is only a necessity ex hypothesi, and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sins, and that without a third: and that way is deponere erroneam conscientiam. He must rectify his judgement, and reform the error of his Conscience, and then all is well. There is no perplexity, no necessity, no obligation, no expediency; which should either enforce, or persuade us to any sin. The resolution is damnable, Let us do evil that good may come.  
I must take leave, before I pass from this point, to make two instances; and to measure out from the Rule of my Text an answer to them both. They are such, as I would desire you of this place to take due and special consideration of. I desire to deal plainly; and I hope it shall be (by God's blessing upon it) effectually, for your good, and the Church's peace. One instance shall be in a sin of Commission; the other in a sin of Omission.  
The sin of Commission wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is; whether the zealous intention of a good end may not warrant it good, or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand. You may read it in the disfigured windows and walls of this Church: Pictures and statuas, and Images: and for their sakes the windows and walls wherein they stood, have been heretofore, and of late pulled down, and broken in pieces and defaced: without the Command, or so much as leave of those who have power to reform things amiss in that kind. Charity bindeth us to think the best of those that have done it: that is, that they did it out of a forward (though misgoverned) zeal; intending therein God's glory in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the Question is, whether the intention of such an end can justify such a deed? And the fact of 
a Num. 25.7, 8.  Phinehes, Nu. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance upon Zimri and Cosbi, being but a private man, and no Magistrate;) seemeth to make for it.  
But my Text ruleth it otherwise. If it be evil, it is not to be done, no not for the preventing of Idolatry. I pass by some considerations otherwise of good moment; as namely first, whether statuas and Pictures may not be permitted in Christian Churches, for the adorning of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never heard substantial reason given, why they might not: at the least, so long as there is no apparent danger of superstition. And secondly, whether things either in their first erection, or by succeeding abuse superstitious, may not be profitably continued, if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down: and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, 
a Rom. 2.22.  Thou that abhorrest Idols, committest thou Sacrilege? And thirdly, whether these forward ones have not bewrayed somewhat their own self-guiltiness in this Act, at least for the manner of it, in doing it secretly, and in the dark? A man should not dare to do that, which he would not willingly either be seen, when it is doing; or own, being done. To pass by these; consider no more but this one thing only, into what dangerous and unsufferable absurdities a man might run, if he should but follow these men's grounds. Erranti nullus terminus: Error knoweth no stay, and a false Principle once received, multiplieth into a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in infinitum. A little error at the first, if there be way given to it, will increase beyond belief; As a small spark may fire a large City, and a 
c 2 Kings 18.44, 45.  cloud no bigger than a man's hand, in short space overspread the face of the whole Heavens. For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss, and to do the part and office of a Magistrate (which must needs have been their ground, if they had any, for this action) there can be no sufficient cause given, why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute Malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to do his duty in any of the premises. Which if it were once granted (as granted it must be, if these men's fact be justifiable:) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Commonweal: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss, and the Magistrate help it not; private men may lament it, and as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates to reform it.  
And as to the act of Phinehes: though I rather think he did; yet what if he did not well in so doing? It is a thing we are not certain of: and we must have certainer grounds for what we do, then uncertain examples. Secondly, what if Phinehes had the Magistrates authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the Chapter, where the story is laid down, Num. 25.5. especially paralleled with another Story of much like circumstances, Exod. 32.27. that as there the Levites, so here Phinehes drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so: yet Thirdly, (which cutteth off all plea, and is the most common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's worthies;) Men of Heroical spirits & gifts, such as were David, Samson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life: and did many things, (as we are to presume) not without the 
a N●c Samson aliter excusatur, quòd s●ipsum cum hostibus ruinâ domûs oppressit, nisi quod latenter Spiritus Sanctus hoc ●usserat, qui per illum miracula faciebat. Aug. l●b. 1. de Civ. Dei. ca 21 Si defenditur non fuisse peccatum, privatum habuisse consilium indubitanter credendus est. Bern. de prec. & disp●nsa●.  secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to 
b Gen. 22.2.  Abraham for sacrificing his Son) but not safe, or lawful for us to imitate. Opera liberi spiritûs, 
c Chyer. in Gen. 14. & in Exod. 3●.  say Divines, non sunt exigenda ad regulas communes, nec trahenda in exemplum vitae. The extraordinary Heroical acts of God's Worthies are not to be measured by the common rules of life, nor to become exemplary unto others. Of which nature was 
d 1 Sam. 17.  David's single combat with Goliath; and 
e Jud. 10.30.  Samsons pulling down the house upon himself and the Philistines; And 
f Exod. 2.12.  Moses slaying the Egypan; and 
g Judg. 3. ●5, etc.  ehud's stabbing of King Eglon; and 
h 2 Kings 1.10— 12.  Eliahs' calling down for fire from Heaven upon the Captains and their fifties, and divers others recorded in the Scripture. Of which last fact we have our blessed SAVIOUR'S judgement in Luc. 9 that it was done by the extraordinary and peculiar instinct of GOD'S Spirit, but it is not to be imitated by others, without 
i Imitando ab aliis exprimi nec possunt, nec debent, nifi e●dem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritûs exciteatur. Chyer. in Exod. 2.  particular certain assurance of the like instinct. Where when the Disciples would have called down for fire from Heaven upon the Samaritans, and alleged Elias for their precedent; 
k Luke 9.53.  Lord, wilt thou that we command fire to come down from heaven and consume them, as Elias did? His answer was with a kind of indignation (as both his 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 9.55.  gesture and speeches show) Nescitis cujus spiritûs estis; You know not what manner of spirit you are of. Elias was endued with an extraordinary spirit, in the freedom whereof he did what he then did: but it is not for you or others to propose his example, unless you can demonstrate his spirit. And if Phinehes Act also was (as most 
m De Phinees autem dicendum est, quòd ex inspiratione divina, zelo D●i commotus, hoc fecit. Aqui. 2.2. qu. 60. art. 6. ad 2. & Theologi passim.  think it was) such as these: it can no more justify the usurpation of Magistracy; Then David's act can bloody Duels; or Samsons self-murder, or Moses' secret slaughter, or ehud's King-killing, or Eliahs' private revenge. I have stood the longer upon the discovery of this sin, that men might take right judgement of it; and not think it either warrantable or excusable by any pretention of zeal, or of whatsoever other good: and that both such as have gone too far this way in their practice already, for the time past, may acknowledge their own oversight, 
a Sacerdos debtor est, ut veritatem quam audivit à Deo liberè praedicet. 11. qu. 3. noli timere. Ex Chrysost.  and be sorry for it; and others seeing their error, may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.  
Every Omission of a necessary duty is simply evil, as a sin. But affirmative duties are but sometimes necessary; because they do not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary pro hîc & nunc: and then to omit them, is not to do evil. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto. And (such conveniency supposed) not to do this, is simply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregation, not his own: where he seeth or generally heareth some error in judgement, or outrageous sin in practice to be continued in with too public allowance: He hath liberty to make choice of his Text and Theme, and leisure to provide in some measure for it; and his conscience telleth him, he cannot pro hîc & nunc direct his speech with greater service to God's Church, then against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not; he shall possibly lose the good opinion of some, with whom he hath held fair correspondence hitherto; he shall preserve his own peace the better, if he turn his speech another way. This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?  
The rule of my Text resolveth it negatively: they are not sufficient. The Duty being necessary, pro hîc & nunc, it is simply evil to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceal many truths from his flock; at least the opening and amplifying of them: if they be not such as are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many nice School-points and Conclusions are, but also many Genealogies, and Levitical rites, and other things even in the Scriptures themselves. Nay more, a Minister not only in discretion may, but is even in Conscience bound, at least in the public exercise of his Ministry, to conceal some particular truths from his Auditory; yea though they be such as are needful for the practice of life, and for the settling of men's Consciences: if they be such with all, as are not fit to be publicly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandment (Thou shalt not commit Adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men 
a Moulin. Buckler of Faith, part 2. sect. 4. and not only ours, but some of their own too: See Espenaecus ad Tit. cap. 1.  justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings: whereby they reduce vices into an Art, under colour of reproving them; and convey into the minds of 
b In quibus plus proficit vitiorum ignoratio, quam cognitio virtutis. Justin. lib. 2. Hist. cap. 2.  corrupt men, Notions of such prodigious filthiness, and artificial Legier-du-main, as perhaps otherwise they would never have dreamt on, or thirsted after. The loose writings of the unchaste Poets are but 
c Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quam docet Poenitentiale Burchardi?— Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didicissent? I.R. in confut. fab. Burdon. p. 305. Qui Principum, sacerdotum, negotiatorum, ac praecipuè mulierum vitia in c●ncionibus suis i●sectentur: quae saepius ita depingunt; ut obscoenitatem doceant. Erasm. in Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dull tutors of Lust, compared with the authorized Tomes of our severe Romish Votaries. There be enormous sins of this rank, which a modest man would be ashamed so much as to name, especially in public. Now of these, only the generalities would be touched in the public; the specialties not unfolded, but in the private exercise of our Ministry: nor yet that promiscuously to every one that should out of curiosity desire satisfaction in them; but only to such men, (and that but only so far) as they may concern in point of conscience, and of practice. Besides these there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at some times, and in some places.  
But yet in the Case is here proposed, if it be a truth questioned, about which GOD'S people are much distracted in their opinions; much mistaken by some through error in judgement; much abused by sinful, especially public practice; occasioning Scandals and offences among brethren; likely to be overwhelmed with custom, or multitude of those that think or do against it; and be otherwise of material importance: I take it, the Omission of it upon seasonable opportunity, is a grievous sin, and not colourable by any pretence. Beloved, the Minister is not to come into the Pulpit, as a Fencer upon the Stage, to play his prize, and to make a fair 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 9.26.  flourish against sin, (Here he could have it, and there he could have it, but hath it no where:) but rather as a Captain into the Field, to bend his forces specially against the strongest Troops of the Enemy; and to squander, and break thorough the thickest ranks; and to drive at the 
b Fight neither with small nor great, save only with the King of Israel. 2 King. 22.31.  fairest. It is not enough for a Prophet 
c Esay 58.1.  to cry aloud, and to lift up his voice like a trumpet, and to tell judah and Israel of sins, and of transgressions at large: but if he would whet them up to the battle, he must give a more 
d If the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Cor. 14.8.  certain sound; he must tell judah of her sins, and Israel of her transgressions. If there be in Damascus, or Moab, or Ammon, or Tyrus, or judah, or Israel; 
e Amos 1▪ & 2.  three transgressions, or four, more eminent than the rest: it is fit; they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and judah, and Israel, should make them hear of those three or four, more than all the rest. Sins and Errors, when they begin to get head and heart, must be handled roughly. Silence in such a case is a kind of flattery: and it is 
f Penè idem est fidem nolle asserere & negare. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in errorem p●rtrahit, ita indiscr●tum silentium in errore relinquit. Greg. in Mor.  almost all one, when sins grow outrageous, to hold our peace at them; and to cry Peace, Peace unto them. Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood; if he had shunned (as occasion was offered) to have declared unto them 
g Acts 20.26, 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the whole counsel of God.  
In my Application of this Instance and Case, blame me not, if I do it with some reference to myself. Being heretofore by appointment, as now again I was, to provide myself for this place against such a meeting as this is; as in my conscience I then thought it needful for me, I delivered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I have now also with like freedom, showed the unlawfulness of the late disorderly attempts in this Town; and that from the ground of my present Text. I was then blamed for that; I think unjustly; (for I do not yet see what I should rerract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it. You have heard now already, both heretofore, that to judge any man's heart; and at this time, that to slander any truth, are (without repentance) sins justly damnable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and myself from the blame; consider I pray you, with reason and charity, what I shall say.  
You that are our hearers, know not with what hearts we speak unto you: that is only known to our own hearts; and to 
a 1 ●oh. 3.20.  God who is greater than our hearts, and knoweth all things. That which you are to look at, and to regard, is, with what 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19 Secundum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Charmide.  truth we speak unto you. So long as what we preach is true, & agreeable to God's Word, & right reason: you are not, upon I know not what light surmizes or suspicions, to judge with what spirits, or with what dispositions of heart we preach. Whether we 
c Phil. 1.15, 16, 17, 18.  preach Christ of envy, and strife, or of good will; whether sincerely, or of contention; whether in pretence, or in truth; it is our own good, or hurt: we must answer for that; and at our peril be it, if we do not look to that. But what is that to you? Notwithstanding every way, so long as it is Christ, and his truth which are preached, it is your part therein to rejoice. If an 
d Gal. 1.8, 9  Angel from Heaven should preach any untruth unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be accursed: but if the very Devil of hell should preach the truth, he must be heard, and believed, and obeyed. So long as 
e Mat. 23.23.  Scribes and Pharisees hold them to Moses' Text and Doctrine, let them be as damned 
f Woe unto you Scribes and Pharisees, Hypocrites, Mat. 23.13, 14, etc.  Hypocrites as Scribes and Pharisees can be: yet all whatsoever they bid you observe, that you are to observe and do.  
Let me then demand: Did I deliver any untruth? It had been well done then to have shown it, that I might have acknowledged, and retracted it. Did I speak nothing but the truth? with what conscience then could any that heard me say, as yet I heard some did; that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction; I hate it▪ my desire and aim, next after the good of your souls, was, above all, the Peace of the Church, and the Unity of Brethren. For casting bones (if that must needs be the phrase) they were cast in these parts long before my coming by that great enemy to peace and unity, and busy sour of discord, the Devil: otherwise I should not have found at my first coming such snarling about them, and such 
g Gal. 5.15.  biting and devouring one another, as I did. My endeavour was rather to have gathered up the bones, and to have taken away the matter of difference, (I mean, the error in judgement about, and inconformity in practice unto, the lawful Ceremonies of the Church) that so if it had been possible all might h●ve been quiet, without despising or judging one another for these things; For thanks; I hold not that worth the answering▪ alas, it is a poor aim for God's Minister, to preach for thanks.  
For the choice of my Text and Argument, both then and now: how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them that liberty and plainness against themselves and their own sins? I dare appeal to yourselves. Have you never been taught, that it is the Ministers duty, as to oppose against all errors and sins in the general, so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not; nay how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony; and now against the late petulancy, (or at least oversight) of some misguided ones? The noise of these things abroad; and the scandal taken thereat by such as hear of them; and the ill fruits of them at home in breeding jealousies, and cherishing contentions among neighbours: cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and to admonish you (as opportunities invite us) both privately and publicly. Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpits should a little echo of these things, when all the Country far and near ring of them?  
For my own part; however others censure me, I am sure, my own heart telleth me, I could not have discharged my Conscience; if being called to this place, I should have balked what either then or now I have delivered. My Conscience prompting me, all circumstances considered, that these things were pro hîc & nunc necessary to be delivered, rather than any other: if for any outward inferior respect I should have passed them over with silence; I think I should have much swerved from the Rule of my Text, and have done a great evil, that some small good might come of it. But many thousand times better were it for me, that all the world should censure me for speaking what they think I should not; than that my own heart should condemn me for not speaking what it telleth me I should. And thus much of things simply evil.  
I should proceed to apply this Rule, We must not do evil, that good may come; unto evil, not simply, but accidentally such: and that both in the general, and also in some few specials of greatest use; namely, unto evils which become such through Conscience, Scandal, or Comparison. In my choice of the Scripture, I aimed at all this: and had gathered much of my provision for it. But the Cases being many and weighty; I foresaw I could not go onward with my first project, without much wronging one or both: either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end, and to give place (as fit it is) to the business whereabout we meet. The Total of what I have said, and should say, is in effect but this: No pretention of a good end, of a good meaning, of a good event, of any good whatsoever; either can sufficiently warrant any sinful action to be done, or justify it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary. Consider what I say, and the Lord give you understanding in all things. Now to God the Father, Son, and Holy Spirit, etc.   

AD CLERUM. The Third Sermon. At a Visitation at Boston, Lincoln, 13. March 1620.  1 COR. 12.7. 
But the manifestation of the Spirit is given to every man, to profit withal.  
IN the first Verse of this Chapter S. Paul proposeth to himself an Argument, which he prosecuteth the whole Chapter through, and (after a profitable digression into the praise of Charity in the next Chap.) resumeth again at the 14. Chapter, spending also that whole Chapter therein: and it is concerning spiritual gifts, [
a Verse 1.  Now concerning spiritual gifts, brethren, I would not have you ignorant, etc.] These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church; the Corinthians (by making them the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. hom. 29.  fuel either of their pride, in despising those that were inferior to themselves; or of their envy, in malicing those that excelled therein,) abused to the maintenance of schism, and faction, and emulation in the Church. For the remedying of which evils, the Apostle entereth upon the Argument: discoursing fully of the variety of these spiritual gifts, and who is the Author of them, and for what end they were given, and in what manner they should be employed; omitting nothing that was needful to be spoken anent this subject.  
In this part of the Chapter, entreating both before and after this verse of the wondrous great, yet sweet and useful, variety of these spiritual gifts: he showeth, that howsoever manifold they are either for kind, or degree, so as they may differ in the material and formal; yet they do all agree both in the same efficient, and the same final cause. In the same efficient cause, which is God the Lord by his Spirit, ver. 4, 6. [Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all.] And in the same final cause; which is the advancement of God's glory, in the propagation of his Gospel, and the edification of his Church; in this ver. [But the manifestation of the Spirit is given to every man to profit withal.]  
By occasion of which words, we may inquire into the nature, convenience, and use of these gifts. First, their nature in themselves, and in their original; what they are, and whence: they are the works of God's Spirit in us, [the manifestation of the Spirit.] Secondly, their conveyance unto us; how we come to have them, and to have property in them: it is by gift; [It is given to every man.] Thirdly, their use and end; why they were given us, and what we are to do with them: they must be employed to the good of our Brethren, and of the Church; is given to every man [to profit withal.] Of these briefly, and in their order; and with special reference ever to us that are of the Clergy.  
By manifestation of the Spirit here our Apostle understandeth none other thing, than he doth by the adjective word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first, and by the substantive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last verse of the Chapter. Both which put together, do signify those spiritual gifts and graces whereby God enableth men (and specially Churchmen) to the duties of their particular Callings for the general good. Such as are those particulars, which are named in the next following verses, 
a Verse 8— 10.  the word of Wisdom, the word of Knowledge, Faith, the gifts of healing, workings of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and selfsame 
b Verse 11.  Spirit, which divideth to every one severally as he will; are therefore called 
c Verse 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts; and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifestation of the Spirit.  
The word [Spirit] though in Scripture it have many other significations, yet in this place I conceive to be understood directly of the holy Ghost, the third Person in the ever blessed Trinity. For first, in ver. 3. that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [
a Verse 1.  I give you to understand, that no man speaking by the spirit of God, calleth jesus accursed; and that no man can say that jesus is the Lord, but by the Holy Ghost.] Again, that variety of gifts, which in ver. 4. is said to proceed from the 
b Verse 4— 6.  same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant, as is also Lord and God; and that is only the Holy Ghost. And again, in those words, in ver. 11. [
c Verse 11.  All these worketh that one and the selfsame Spirit, dividing to every man severally as he will;] the Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure: which free power belongeth to none but God alone, 
d Verse 38.  Who hath set the members every one in the body, as it hath pleased him.  
Which yet ought not to be so understood of the Person of the Spirit; as if the Father, and the Son, had no part or fellowship in this business. For all the Actions and operations of the Divine Persons, (those only excepted which are of intrinsical and mutual relation) are the joint and undivided works of the whole three Persons: according to the common known maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indivisa. And as to this particular, concerning gifts the Scriptures are clear. Wherein, as they are ascribed to GOD the Holy Ghost in this Chapter; so they are elsewhere ascribed to God the Father, [
a James 1.17.  Every good gift and every perfect giving is from above, from the Father of Lights: Jam. 1.] and elsewhere to God the Son, [
b Ephes. 4.7.  Unto every one of us is given grace, according to the measure of the gift of Christ: Eph. 4.] Yea, and it may be, that for this very reason in the three verses next before my text, these three words are used; Spirit, in ver. 4. Lord, in ver. 5. and God, in ver. 6. to give us intimation, that 
c Ne gratia & donum divisum sit per personas Patris, & Filii & Sp. Sancti, sed indiscretae unitatis & naturae t●ium unum opus intelligatur. Ambros. in 1 Cor. 7. c. 61.  these spiritual gifts proceed equally and undividedly from the whole three Persons; from God the Father, and from his Son jesus Christ our Lord, and from the eternal Spirit of them both the Holy Ghost, as from one entire, indivisible, and coessential Agent.  
But for that we are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise then by apprehending some distinction of their operations and offices to-us-ward: it hath pleased the wisdom of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so far to condescend to our weakness and dulness, as to attribute some of those great and common works to one person, and some to another, after a more special manner than unto the rest; although indeed and in truth none of the three persons had more or less to do than other in any of those great and common works. This manner of speaking Divines use to call 
a V. Aquin. 1. qu. 39.7.  Appropriation. By which appropriation, as Power is ascribed to the Father, and Wisdom to the Son; so is Goodness to the Holy Ghost. And therefore, as the Work of Creation, wherein is specially seen the mighty power of God, is appropriated to the Father; and the work of Redemption, wherein is specially seen the wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifestation of the Spirit.  
We see now, why spirit! but then; why manifestation? The word, as most other verballs of that form, may be understood either in the active or passive signification. And it is not material, whether of the two ways we take it in this place: both being true; and neither improper. For these spiritual gifts are the manifestation of the spirit Actively: because by these the spirit manifesteth the will of God unto the Church; these being the instruments and means of conveying the knowledge of salvation unto the people of God. And they are the manifestation of the spirit Passively too: because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him. As we read in Acts 10. that they of the Circumcision were astonished, 
a Act. 10.45, 46.  When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost. If it be demanded, But how did that appear? it followeth in the next verse, [For they heard them speak with tongues, etc.] The spiritual Gift than is a 
b Id est donum spiritûs, quo dono spiritus suam in homine praesentiam declarat. Metonymia eff●cti. Pisca. in schol. hic.  manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.  
We are now yet farther to know, that the Gifts and graces wrought in us by the holy spirit of God, are of two sorts. The Scriptures sometimes distinguish them by the different terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: although those words are sometimes again used indifferently and promiscuously, either for other. They are commonly known in the Schools, and differenced by the names of 
a V. Aquin. 1.2 qu. 111.1.  Gratiae gratum facientes, & Gratiae gratis datae. Which terms though they be not very proper, (for the one of them may be affirmed of the other; whereas the members of every good distinction ought to be opposite:) yet because they have been long received, (and change of terms, though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrells;) we may retain them profitably, and without prejudice. Those former, which they call Gratum facientes, are the graces of Sanctification; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his general Calling: these latter, which they call Gratis datas, are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis; both to us, and from us, that is 
b Duplex est operatio sancti spiritús; operatur enim in nobis aliud propter nos, aliud propter proximos. Bern. in parvis S●r. 55.  chiefly for our own good: these Nobis, sed Nostris; to us indeed, but for others, that is, chiefly for the good of our brethren. Those are given us 
c Geminae operationis experimentum: Unius, quâ nos primo intùs virtutibus solidat ad salutem: alterius, quá foris quoque muneribus ornat ad lucrum. Illas nobis, haec nostris accepimus. Bernard. in Cant. Ser. 18.  ad salutem, for the saving of our own souls: these ad lucrum, for the winning of other men's souls. Those proceed from the special love of God to the Person; and may therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to humane societies:) and may therefore be rather called Ecclesiastical or General Gifts or Graces.  
Of that first sort are Faith, Hope, Charity, Repentance, Patience, Humility; and all those other holy graces and 
a Gal. 5.22.  fruits of the Spirit, which accompany salvation: Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectual, but unconceivable manner, regenerating, and renewing, and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this Chapter; and namely in my Text: Every branch whereof excludeth them. Of those graces of sanctification first, we may have indeed probable inducements to persuade us, that they are, or are not in this or that man: But hypocrisy may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh; and infirmities may cast such a fog, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incur into the senses, and give us evident and infallible assurance of the spirit that wrought them: here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a manifestation of the spirit. Again, Secondly, those Graces of sanctification are not communicated by distribution, (
b 1 Cor. 7.7.  Alius sic, alius verò sic;) Faith to one, Charity to another, Repentance to another: but where they are given, they are given all at once and together, as it were strung upon one thread, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions, and given to every man some, to none all; for 
c Verse 8.  to one is given by the Spirit the word of Wisdom, to another the word of Knowledge, etc. Thirdly, those Graces of sanctification, though they may and aught to be exercised to the benefit of others, who by the 
d Mat. 5.16.  shining of our light, and the sight of our good works, may be provoked to glorify God by walking in the same paths: yet that is but utilitas emergens, and not finis proprius; a good use made of them upon the buy, but not the main, proper and direct end of them, for which they were chiefly given. But the Gifts here spoken of, were given directly for this end, and so intended by the giver, to be employed for the the benefit of others, and for the edifying of the Church; they were given to profit withal.  
It than remaineth, to understand this Text and Chapter of that other and latter kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis datae) whereby men are enabled in their several Callings, according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth. Under which appellation, (the very first natural powers and faculties of the soul only excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable soul, which are capable of the degrees of more and less, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be first, supernatural graces, given by immediate and extraordinary infusion from God: such as were the gifts of tongues and of miracles, and of healings, and of prophecy properly so called, and many other like; which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered, God saw it expedient for his Church. Or whether they be, Secondly, such as Philosophers call Natural dispositions: such as are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of judgement, readiness of Speech, and other like; which flow immediately à principiis individui, from the individual condition, constitution, and temperature of particular persons. Or, whether they be, Thirdly, such as Philosophers call Intellectual habits: which is, when those natural dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or faculty whatsoever. To which me may add in the fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits: such as are health, strength, beauty, and all those other Bona Corporis; as also Bona Fortunae, Honour, Wealth, Nobility, Reputation, and the rest. All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Art, may in some sort be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts: in as much as the spirit of God is the first and principal worker of them. Nature, Art, Industry, and all other subsidiary furtherances, being but second Agents under him; and as means ordained, or as instruments used by him, for the accomplishing of those ends he hath appointed.  
And now have we found out the just latitude of the spiritual gifts spoken of in this Chapter, and of the manifestation of the spirit in my Text. From whence not to pass without some observable inferences for our Edification: We may here first behold, and admire, and magnify the singular love, and care, and providence of God for and over his Church. For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections; not only lent them tools out of his own rich store-house, his holy Word, and sacred Ordinances: but, as sometimes he filled 
a Exod. 35.30, etc.  Bezaleel and Aholiab with skill and wisdom for the building of the material Tabernacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful gifts and graces, to set forward the building, and to give it both strength and beauty. A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vital spirits within to enable them to their proper offices, it were rather a Corpse than a Body: but the vigour that is in every part to do its office, is a certain evidence and manifestation of a spirit of life within, and that maketh it a living Organical body. So those active gifts, and graces, and abilities, which are to be found in the members of the mystical body of Christ, (I know not whether of greater variety or use) are a strong manifestation, that there is a powerful Spirit of God within, that knitteth the whole body together, and worketh all in all, and all in every part of the body.  
Secondly, though we have just cause to lay it to heart, when men of eminent gifts and place in the Church are taken from us, and to lament in theirs, our own, and the Church's loss: yet we should possess our souls in patience, and sustain ourselves with this comfort, that it is the same God that still hath care over his Church; and it is the same H●ad jesus Christ, that still hath influence into his members; and it is the same blessed Spirit of God and of Christ, that still actuateth and animateth this great mystical Body. And therefore we may not doubt, but this Spirit, as he hath hitherto done from the beginning, so will still manifest himself from time to time, unto the end of the world; in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the same, more or less, according as he shall see it expedient for her, in her several different estates and conditions: giving 
a Eph. 4.11, 13  some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all meet in the unity of the Faith, & of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. He hath promised long since, who was never yet touched with breach of promise, that he would 
b Mat. 28.20.  be with his Apostles (and their successors) always unto the end of the world.  
Thirdly, where the Spirit of God hath manifested itself to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawful Calling. And so this manifestation of the Spirit in my Text, imposeth upon every man the Necessity of a Calling. Our Apostle in the seventh of this Epistle, joineth these two together, a Gift, and a Calling; as things that may not be severed? 
a 1 Cor. 7.17.  As God hath distributed to every man, as the Lord hath called every one. Where the end of a thing is the use, there the difference cannot be great, whether we abuse it, or but conceal it. The 
b Mat. 25.30.  unprofitable servant, that wrapped up his Master's talon in a napkin, could not have received a much heavier doom, had he misspent it. O then up and be doing: 
c Mat. 20.6.  Why stand you all the day idle? Do not say, because you heard no voice, that therefore no man hath called you: those very gifts you have received, are a Real Call, pursuing you with continual restless importunity, till you have disposed yourselves in some honest course of life or other, wherein you may be profitable to humane society, by the exercising of some or other of those gifts. All the members of the Body have their proper and distinct offices, according as they have their proper and distinct faculties; and from those offices they have also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call itself by any other name, than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too. If thou sayest, thou art of the body: I demand then, What is thy office in the Body? If thou hast no office in the body, than thou art at the best but Tumour praeter naturam (as Physicians call them) a scab, or botch, or wen, or some other monstrous and unnatural excrescency upon the body; but certainly thou art no true part and member of the body. And if thou art no part of the body, how darest thou make challenge to the head, by miscalling thyself Christian? If thou hast a Gift, get a Calling.  
Fourthly, we of the Clergy, though we may not engross the Spirit unto ourselves, as if none were spiritual persons but ourselves: yet the voice of the World hath long given us the Name of the Spiritually after a peculiar sort; as if we were spiritual persons in some different singular respect from other men. And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by S. Paul in the 14. Chapter following, where at ver. 37. he maketh a Prophet and a Spiritual man all one, (and by prophesying, in that whole Chapter he mostwhat meaneth Preaching:) 
a 1 Cor. 14.37  If any man think himself to be a Prophet, either spiritual, let him acknowledge, etc. But howsoever it be for the title, the thing itself hath very sufficient ground from that form of speech which was used by our blessed Saviour, when he conferred the Ministerial power upon his Disciples; and is still used in our Church at the collation of Holy Orders, 
b John 20.22.  Accipite spiritum sanctum, Receive the Holy Ghost. Since then at our admission into holy Orders we receive a spiritual power by the imposition of hands, which others have not; we may thenceforth be justly styled spiritual persons. The thing for which I note it, is, that we should therefore endeavour ourselves 
c 2 Tim. 1.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so to stir up those spiritual gifts that are in us; as that by the eminency thereof above that which is in ordinary temporal men, we may show ourselves to be indeed, what we are in name, Spiritual persons. If we be of the spiritualty, there would be in us another gates manifestation of the spirit, then is ordinarily to be found in the Temporalty. God forbid I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit. The severest censurers of Non-preaching Ministers, if they had lived in the beginning of the Reformation, must have been content, as the times than stood, to have admitted of some thousands of non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule: Whatsoever thing the help of any circumstances can make lawful at any time, that thing may not be condemned as universally, and de toto genere unlawful. I judge no man's conscience then, or calling, who is in the Ministry; be his gifts never so slender; I dare not deny him the benefit of his Clergy, if he can but read: if his own heart condemn him not, neither do I. But yet this I say; As the Times now are, wherein learning aboundeth even unto wantonness; and wherein the world is full of questions, and controversies, and novelties, and niceties in Religion; and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English books and translations) are able to look through the ignorance of a Clergyman, and censure it, if he be tripping in any point of History, Cosmography, Moral or Natural Philosophy, Divinity, or the Arts; yea, and to chastise his very method and phrase, if he speak loosely, or impertinently, or but improperly, and if every thing be not point-vise: I say, as these times are, I would not have a Clergyman content himself with every mediocrity of gifts; but by his prayers, care and industry improve those he hath, so as he may be able upon good occasion to 
d Rom. 1.11.  impart a spiritual gift to the people of God, whereby they may be established, and to speak with such understanding, and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times, as they that love not his Coat, may yet approve his labours, and not find any thing therein, whereat justly to quarrel: 
e Tit. 2.7, 8.  Showing in his Doctrine (as our Apostle writeth to Titus) uncorruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him. They that are called spiritual persons, should strive to answer that name by a more than ordinary manifestation of spiritual gifts. And thus much shall suffice us to have spoken concerning the name and nature of these spiritual gifts, by occasion of the title here given them, The manifestation of the spirit.  
Consider we next, and in the second place, the conveyance of these gifts over unto us; how we come to have a property in them, and by what right we can call them ours. The Conveyance is by deed of gift; the manifestation of the Spirit is given to every man. Understand it not to be so much intended here, that every particular man hath the manifestation of the spirit, (though that may also be true in some sense;) as that every man that hath the manifestation of the Spirit, hath it given him, and given him withal to this end, that he may do good with it. Like as when we say, Every man learneth to read before he learn to write; it is no part of our meaning to signify each particular person so to do, (for there be many that learn neither of both;) but we only intent to show the received order of the things to be such, as that every man that learneth both, learneth that first. As we conceive his meaning, who directing us the way to such or such a place, should tell us, Every man rideth this way; and as we conceive of that speech of the Ruler of the Feast in the Gospel, 
a John 2.10.  Every man at the beginning setteth forth good Wine, and then after that which is worse; though there be many thousand men in the world that never road that way, or had occasion to set forth any Wine at all, either better or worse: very so ought we to conceive the meaning of the universal particle Every man both in this, and in many other like speeches in the Scriptures; with 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restring●ndum est ad praesentem hypothesin. Piscat. schol. in Luc. 20.38. Instances, see John 11.7. Ro. 5.18, etc.  due limitations according to the tenor and purpose of the thing spoken of. It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spiritual gift, or no: only thus much is directly intended, that 
c Unicuique datur) intellige, Unicuique cui datur. Piscat. in schol. hic.  every man who hath received such a gift, hath received it by way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any way conduce thereunto; they are all the good gifts of God. [The manifestation of the Spirit is given to every man.]  
The variety, both of the gifts meet for several offices, & of the offices wherein to employ those gifts, is wonderful, & no less wonderful the distribution of both gifts and offices. But all that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. hom. 29. 1 Cor. 12.8, etc.  variety is derived from one and the same fountain, the holy Spirit of God: and all those distributions pass unto us by one and the same way, of most free and liberal donation. Have all the Word of Wisdom? Have all the Word of Knowledge? Have all Faith? Have all Prophecy? or other spiritual grace? No; they have not: but ᵇ to one the Word of Wisdom, the Word of Knowledge to another, & to others other gifts. There is both variety you see, and distribution of these graces. But yet there is the same Author of them, and the same manner of communicating them: For to one 
c Ibid.  is given by the spirit the Word of Wisdom; to another the Word of Knowledge by the same Spirit, and to others, other graces; but they are all from the same Spirit, and they are all given. And as the gifts, so the offices too. To that question in ver. 29. 
d Verse 29.  Are all Apostles? are all Prophets? are all Teachers? Answer may be made, as before, negatively, No; they are not: but some Apostles, & some Prophets, & some Teachers. There is the like variety, and distribution, as before: but withal, the same Donor, and the same donation, as before. For 
e Ephes. 4.11.  he gave some Apostles, and some Prophets, and some Pastors and Teachers: Ephes. 4. And 
f 1 Cor. 12.28.  God hath set some in the Church; first, Apostles; secondarily, Prophets; thirdly, Teachers, etc. beneath at ver. 28. Both gifts and offices, as they are à Deo, for the Author: so they are ex dono, for the manner: from God, and by way of gift. If we had no other, the very names they carry, like the superscription upon Caesar's penny, were a sufficient proof, from whom we first had them. When we call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratias gratis datas, gifts and graces, and manifestations of the Spirit; do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habits: but Saint james hath taught us Christians a fitter name for ours, 
g Jam. 1.17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts. They say they had them, and looked no farther: but we must know, as that we have them, so as well how we came by them. And therefore this Apostle above at Chap. 4. joineth the having and the receipt together; as if he would have us behold them uno intuitu, and at once. [
h 1 Cor. 4.7.  Quid habes, quod non accepisti? what hast thou, that thou hast not received?  
Possibly thou wilt allege thy excellent natural parts; these were not given thee, but thou broughtest them into the world with thee: or thou wilt vouch what thou hast attained to by Art and Industry; and these were not given thee, but thou hast won them proprio Marté, and therefore well deservest to wear them. Deceive not thyself: it is neither so, nor so. Our Apostle in the place now last mentioned, cutteth off all such Challenges. [
a 1 Cor. 4.7.  Quis te discrevit? who made thee to differ from another?] Say there were (as there is not) such a difference in and from Nature as thou conceivest; yet still in the last resolution there must be a receipt acknowledged: for even 
b— Cum illius sit gratiae, quod creatus es. Hieron. Epist. 139. Attendamus gratiam Dei non solùm quâ fecit nos— Aug. in Psal. 144.  Nature itself in the last resolution is of Grace; for GOD gave thee that. Or, say there were (as there is not) such a difference of desert, as thou pretendest; yet still that were to be acknowledged as a gift too: for GOD gave thee that 
c Deut. 8.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dictum Agam●mnonis ad Achillem apud Homer. Iliad. ●.  power whatsoever it was, whereby thou hast attained to whatsoever thou hast. But the truth is; the difference that is in men in regard of these gifts and abilities, ariseth neither from the power of Nature, nor from the merit of labour; otherwise than as GOD is pleased to use these as second causes under him: but it cometh merely from the good will and pleasure of that free spirit, which bloweth where, and when, and how he listeth; 
d 1 Cor. 12.11  dividing his graces to every man severally as he will, (at the eleventh) and 
e Ibid. 18.  as it hath pleased him, (at verse 18. of this Chapter,) Nature is a necessary agent, and, if not either hindered by some inferior impediment, or overruled by some higher power, worketh always alike, and produceth the same effects in all individuals of the same kind: and how is it possible she should make a difference, that knoweth none? And as for Desert; there is indeed no such thing: and therefore it can work nothing. For can God be a debtor to any man? or hath any man 
f Rom. 11.35.  given to him first, that it might be recompensed him again? As a lump of 
g Esay 64.8.  Clay lieth before the Potter; so is all mankind in the hand of GOD. The Potter at his pleasure out of that 
h Rom. 9.21.  Lump frameth vessels of all sorts, of different shape, proportion, strength, fineness, capacity; as he thinketh good, unto the several uses for which he intendeth them. So God after the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equal in nature and desert,) maketh up vessels for the use of his Sanctuary: by fitting several men with several gifts, more or less, greater or meaner, better or worse, according to the difference of those offices and employments for which he intended them. It is not the Clay, but the Potter, that maketh the difference there: neither is it any thing in man, but the Spirit of God, that maketh the difference here. Whatsoever spiritual abilities we have, we have them of gift and by grace. The manifestation of the spirit is given to every man.  
A point of very fruitful consideration for men of all sorts; whether they be of greater, or of meaner gifts. And first, all of us generally may hence take two profitable directions: the one, if we have any useful gifts, whom to thank for them; the other, if we want any needful gifts, where to seek for them. Whatsoever manifestation of the spirit thou hast, it is given thee: and to whom can thy thanks for it be due, but to the giver? Sacrifice not to thine own 
a Hab. 1.16.  nets, either of Nature, or Endeavour; as if these Abilities were the manifestations of thine own spirit: but enlarge thy heart to magnify the goodness and bounty of him who is 
b Heb. 12.9.  Pater spiritum, the Father of the spirits of all flesh, and hath wrought those graces in thee by communicating his spirit unto thee. If thou shinest as a star in the firmament of the Church whether of a greater or lesser magnitude, (as 
c 1 Cor. 15.41  one star differeth from another in glory;) remember thou shinest but by a borrowed light from him who is 
d James 1.17.  Pater luminum, the Father and Fountain of all lights, as the Sun in the firmament, from whom descendeth every good gift, and every perfect giving. Whatsoever Grace thou hast, it is given thee: therefore be thankful to the giver.  
But if thou wantest any grace, or measure of grace, which seemeth needful for thee in that station and calling, wherein God hath set thee: herein is a second direction for thee, where to seek it, even from his hands, who alone can give it. 
a James 1.5.  If any man lack wisdom (saith S. james) let him ask of God, that giveth to all men liberally; and it shall be given him. A large, and liberal promise; but yet a promise most certain, and full of comfortable assurance; provided, it be understood aright, viz. with these two necessary Limitations: if God shall see it expedient; and if he pray for it as he ought. Thou mayest pray with an humble and upright affection, and put to thy best endeavours withal; and yet not obtain the gift thou prayest for: because, being a common Grace, and not of absolute necessity for salvation, it may be in the wisdom of GOD (who best knoweth what is best, and when) not expedient for thee, or not for his Church, at that time, and in that manner, or measure. Necessary Graces, such as are those of sanctification, pray for them absolutely, & thou shalt absolutely receive them▪ there needeth no conditional clause of Expediency in thy prayers for them; because they can never be inexpedient. But these may: and therefore as thou oughtest not to pray for them, but with all subjection of thy desires to his most holy and most wise appointments; so thou oughtest to take a denial from him, not only contentedly, but even thankfully, as a gracious fruit of his love unto thee, and a certain sign of the inexpediency of the thing desired.  
But if it be expedient; it will not yet come for ask, unless it be asked aright. 
a Jam. 1.6, 7.  But let him pray in Faith, saith Saint james: Who so doth not, let not that man think to receive any thing of the Lord. Now that man only prayeth in Faith, who looketh to receive the thing he prayeth for, upon such terms, as God hath promised to give it: for Faith ever looketh to the promise. And God hath not made us any promise of the End other then conditional; viz. upon our conscionable use of the appointed means. And the means which he hath ordained both for the obtaining, and the improving of spiritual gifts, are study and industry, and diligent meditation. We must not now look, as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That Manna, as 
b Hoskins Serm. on Luk. 12.48.  one saith, was for the Wilderness. But now the Church is possessed of the Land, and grown to years of better strength; we must plow, and sow, and eat of the fruit of the Land, in the sweat of our faces: and now he that 
c 2 Thes. 3.10  will not labour, he may thank himself if he have not to eat. He prayeth but with an overly desire, and not from the deep of his heart, that will not bend his endeavours withal to obtain what he desireth or rather indeed he prayeth not at all. You may call it wishing and woulding; (and we have proverbs against wishers and woulders;) rather then Praying. Solomon accounteth the idle man's prayer no better; and it thriveth accordingly with him: 
d Prov. 13.4.  The soul of the sluggard lusteth, and hath nothing, Prov. 13.  
To make all sure then, here is your course. Wrestle with GOD by your fervent prayers; and wrestle with him too by your faithful endeavours; and he will not for his goodness sake, and for his promise sake he cannot, dismiss you without a blessing. But omit either; and the other is lost labour. Prayer without study, is presumption; and study without prayer, Atheism: the one bootless; the other fruitless. You take your books in vain into your hand, if you turn them over, and never look higher: and you take God's Name in vain within your lips, if you cry Da Domine, and never stir farther. The Ship is then like to be steered with best certainty and success; when there is Oculus ad coelum, manus ad clavum: when the Pilot is careful of both, to have his eye upon the Compass, and his hand at the Stern. Remember these abilities you pray or study for, are the gifts of GOD: and as not to be had ordinarily without labour, (for God is a God of order, and worketh not ordinarily, but by ordinary means;) so not to be had merely for the labour; for than should it not be so much a gift, as a purchase. It was Simon Magus his error, to think that 
a Act. 8.20.  the gift of God might be purchased with money: and it hath a spice of his sin, and so may go for a kind of Simony, for a man to think these spiritual gifts of God may be purchased with labour. You may rise up early, and go to bed late, and study hard, and read much, and devour the fat and the marrow of the best Authors; and when you have all done, unless God give a blessing unto your endeavours, be as thin and meager in regard of true and useful learning, as Pharaohs 
b Gen. 41.21.  lean Kine were after they had eaten the fat ones. It is God 
c 2 Cor. 9.10.  that both ministereth seed to the sour, and multiplieth the seed sown: the Principal, and the Increase, are both his. If then we expect any gift, or the increase of any gift from him, neither of which we can have without him: let us not be behind, either with our best endeavours to use the means he hath appointed, or with our faithful prayers to crave his blessing upon those means. These Instructions are general; and concern us all, whatsoever our gifts be.  
I must now turn my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brethren: giving unto you, as unto his firstborn, a 
a Deut. 21.17.  double portion of his Spirit, as 
b 4 Kings 2.9.  Elisha had of Eliah's; or perhaps dealing with you yet more liberally, as joseph did with Benjamin, whose mess (though he were the youngest) he appointed to be 
c Gen. 43.34.  five times as much as any of his brethren's. It is needful that you of all others, should be eftsoons put in remembrance, that those eminent manifestations of the Spirit you have, were given you. First, it will be a good help to take down that 
d Scientia inflat. 1 Cor. 8.1  swelling, which, as an Aposteme in the body through rankness of blood, so is apt to engender in the soul through abundance of Knowledge; and to let out some of the corruption. It is 
* Magna & rara virtus profectò est, ut magna licèt operantem, magnum te nescias. Bern. in Cant. Serm. 13.  a very hard thing Multum sapere, and not altum sapere; to know much, and not to know it too much; to excel others in gifts, and not perk above them in self-conceipt. S. Paul, who 
e Phil. 4.12.  in all other things was sufficiently instructed, as well to abound, as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the 
f 2 Cor. 12.7.  abundance of revelations. If you find an aptness then in yourselves, (and there is in yourselves, as of yourselves such an aptness, as to no one thing more,) to be exalted above measure in your own conceits; boastingly to make ostentation of your own sufficiencies; with a kind of unbecoming compassion to cast scorn upon your meaner brethren; and upon every light provocation to fly out into those terms of defiance [
g Hic vers. 21  I have no need of thee; and, I have no need of thee:] to dispel this windy humour I know not a more sovereign remedy, then to chew upon this meditation; that all the Abilities and perfections you have, were given you, by one who was no way so bound to you, but he might have given them as well to the meanest of your brethren as to you, and that without any wrong to you, if it had so pleased him. You may take the Receipt from him, who himself had had some experience of the infirmity; even Saint Paul in the fourth of this Epistle. [
h 1 Cor. 4.7.  What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast as if thou hadst not received it?  
Secondly; Every wise and conscionable man should advisedly weigh his own Gifts, and make them his Rule to work by: not thinking he doth enough, if he do what Law compelleth him to do, or if he do as much as other neighbours do. Indeed where Laws bound us by Negative Precepts, [Hitherto thou mayest go, but further thou shalt not,] we must obey, and we may not exceed those bounds. But where the Laws do barely enjoin us to do somewhat, lest having no Law to compel us, we should do just nothing; it can be no transgression of the Law, to do more. Whosoever therefore of you have received more or greater Gifts than many others have; you must know yourselves bound to do so much more good with them, and to stand chargeable with so much the deeper account for them. 
a Gregor.  Crescunt dona, crescunt rationes. When you shall come to make up your accounts; your receipts will be looked into: and if you have received ten talents, or five, for your meaner brothers one; when but one shall be required from him, you shall be answerable for ten or five. For it is an equitable course, that 
b Luk. 12.48.  to whom much is given, of him much should be required. And at that great day, if you cannot make your accounts strait with your receipts, you shall certainly find that most true in this sense, which Solomon spoke in another, 
c Eccles. 1.18.  Qui apponit scientiam, apponit dolorem: the more and greater your gifts are, unless your thankfulness for them, and your diligence with them rise to some good like proportion thereunto; the greater shall be your condemnation, the more your stripes.  
But thirdly; though your Graces must be so to yourselves, yet beware you do not make them Rules to others. A thing I the rather note, because the fault is so frequent in practice, and yet very rarely observed, and more rarely reprehended. God hath endowed a man with good abilities and parts in some kind or other; I instance but in one gift only for examples sake, viz. an Ability to enlarge himself in prayer readily, and with fit expressions upon any present occasion. Being in the Ministry, or other Calling, he is careful to exercise his gift by praying with his family, praying with the sick, praying with other company upon such other occasions as may fall out. He thinketh (and he thinketh well,) that if he should do otherwise or less than he doth, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talon he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right: so long as he maketh his gift a Rule but to himself. But now if this man shall stretch out this Rule unto all his brethren in the same Calling, by imposing upon them a necessity of doing the like; if he shall expect or exact from them, that they should also be able to commend unto God the necessities of their families, or the state of a sick person, or the like, by extemporary prayer; but especially if he shall judge or censure them, that dare not adventure so to do, of intrusion into, or of unfaithfulness in their Callings: he committeth a great fault, and well deserving a sharp reprehension. For what is this else, but to lay heavier burdens upon men's shoulders, than they can stand under? to make ourselves judges of other men's consciences, and our abilities Rules of their actions, yea, and even to lay an imputation upon our Master, with that ungracious servant in the Gospel, as if he were 
a Mat. 25.24.  an hard man, reaping where he hath not sown, and gathering where he hath not strewed, and requiring much where he hath given little, and like Pharaoh's taskmasters, exacting the 
b Exod. 5.18.  full tale of bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but a hundred, a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every common charge, as himself? No less unreasonable is he that would bind his brother of inferior gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties; whereunto, according to those gifts he findeth in himself, he findeth himself bound. The manifestation of the Spirit is given to every man: let no man be so severe to his brother, as to look he should manifest more of the Spirit than he hath received.  
Now as for you to whom God hath dealt these spiritual gifts, with a more sparing hand; the freedom of God's distribution may be a fruitful meditation for you also. First, thou hast no reason, whosoever thou art, to grudge at the scantness of thy gifts, or to repine at the Giver. How little soever God hath given thee, it is more than he 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. hom. 29.  owed thee. If the distribution of the Spirit were a matter of justice or of debt; God, we know, is no 
b Acts 10.34.  accepter of persons, and he would have given to thee, as to another. But being, as it is, a matter of gift, not of debt; nor of justice, but of grace: take that is thine thankfully, and be content withal; 
c Mat. 20. 3-15.  He hath done thee no wrong: may he not do as he will, with his own? Secondly, since the manifestation of the Spirit is a matter of free gift: thou hast no cause to envy thy Brother, whose portion is greater. Why should 
d Mat. 20.15.  thy eye be therefore evil against him, because God hath been so good unto him? Shall the foot envy the hand, or the ear the eye▪ because the foot cannot work, nor the ear see? If the 
e Hic Verse 17— 19  whole body were hand, where were the going? and if the whole were eye, where were the hearing? or if the whole were any one member, where were the body? If the hand can work, which the foot cannot; yet the foot can go, which the hand cannot: and if the eye can see, which the ear cannot; yet the ear can hearken, which the eye cannot. And, if thy brother have some abilities, which thou hast not; thou art not so bare, but thou hast othersome again, which he hath not. Say, thine be meaner: yet the meanest member, as it hath his 
f Hic Ver. 22.23.  necessary office, so it is not destitute of his proper comeliness in the Body. Thirdly, if thy gifts be mean, thou hast this comfort withal, that thy accounts will be so much the easier. Merchants that have the greatest dealings, are not ever the safest men. And how happy a thing had it been for many men in the world, if they had had less of other men's goods in their hands! The less thou hast received, the less thou hast to answer for. If God have given thee but one single talon, he will not require five: nor if five, ten. Fourthly, in the meaneness of thy gifts thou mayst read thyself a daily lecture of humility: and humility alone is a thing of more value, than all the perfections that are in the world besides, without it. This think: that God, who disposeth 
g Rom. 8.28.  all things for the best to those that are his, would have given thee other and greater gifts, if he had seen it so expedient for thee. That therefore he hath holden his hand, and withheld those things from thee: conceive it done, either for thy former unworthiness, and that should make thee humble; or for thy future good, and that should make thee also thankful. Lastly, remember what the Preacher saith in Eccles. 10. [
h Eccl. 10.10. Maximum mediocris ingenii subsidium, diligentia. Sen. in controv.  If the Iron be blunt, than he must put to the more strength.] Many men that are well left by their friends, and full of money; because they think they shall never see the bottom of it, take no care by any employment to increase it, but spend on upon the stock, without either fear or wit, they care not what, or how, till they be sunk to nothing before they be aware: whereas on the contrary, industrious men that have but little to begin withal, yet by their care and providence, and painstaking, get up wonderfully. It is almost incredible, what industry, and diligence, and exercise, and holy 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 31. hic.  emulation (which our Apostle commendeth in the last verse of this Chapter,) are able to effect, for the bettering and increasing of our spiritual gifts: provided ever we join with these hearty prayers unto, and faithful dependence upon God, for his blessing thereupon. I know no so lawful 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 25.27.  usury, as of these spiritual talents; nor do I know any so profitable usury, or that multiplieth so fast as this doth: your use upon use, that doubleth the principal in seven years, is nothing to it. Oh then, 
l Luk. 19.23.  cast in thy talon into the bank; make thy returns as speedy, and as many as thou canst; lose not a market, or a tide, if it be possible; 
m 2 Tim. 4.2.  be instant in season & out of season; omit no opportunity to take in, and put off all thou canst get: so, though thy beginnings be but small, thy latter end shall wonderfully increase. But this means, thou shalt not only profit thyself, in the increase of thy gifts unto thyself: but (which no other usury doth besides) thou shalt also profit others, by communicating of thy gifts unto them. Which is the proper end for which they were bestowed; and of which we are next to speak. The manifestation of the Spirit is given to every man to profit withal.  
To profit whom? it may be, Himself. It is true; 
a Prov. 9.12.  If thou art wise, thou shalt be wise for thyself, said Solomon; and Solomon knew what belonged to wisdom as well as another. For, 
b Syrac. 14.5.  Qui sibi nequam, cui bonus? He that is not good to himself, it is but a chance that he is good to any body else. When we seem to pity a man by saying, He is no man's foe but his own, or he is worst to himself; we do indeed but flout him, and in effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of others into the way of peace, himself treadeth the paths that lead unto destruction; and that 
c 1 Cor. 9.27.  preaching repentance unto others, himself becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of others; and as unto doctrine, so as well and first to 
d 1 Tim. 4.16.  take heed unto himself: that so doing he may save himself, as well as those that hear him.  
This then is to be done; but this is not all that is to be done. In 
a Sunt qui scire volunt, ut aedificent, & charitas est: sunt qui scire volunt ut aedificentur, & prudentiae est. Bern. in Cant. serm. 36.  Wisdom we cannot do less; but in Charity we are bound to do more than thus with our gifts. If our own profit only had been intended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have served the turn as well: but the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth such a kind of profit as redoundeth to 
b Utilitatem sc. Ecclesiae. Pisc. in Scholar hic.  community, such as before in the 10. Chapter he professeth himself to have sought after, [
c 1 Cor. 10.33.  Not seeking mine own profit, (he meaneth, not only his own,) but the profit of many, that they may be saved.] We noted it already, as the main and essential difference between those graces of sanctification, and these graces of edification: that those, though they would be made profitable unto others also, yet were principally intended for the proper good of the owner; but these, though they would be used for the owners good also, yet were principally intended for the profit of others. You see then, what a strong obligation lieth upon every man that hath received the Spirit, confer aliquid in publicum, to cast his gifts into the common treasury of the Church, to employ his good parts and spiritual graces so, as they may some way or other be profitable to his brethren and fellow-servants in Church and Commonwealth. It is an old received Canon, Beneficium propter officium. No man seetteth a Steward over his house, only to receive his rents, and then to keep the moneys in his hand, and make no provision out of it for his Hines and servants: but it is the 
d Luk. 12.42.  office of a good and wise Steward to give every one of the household his appointed portion at the appointed seasons. And who so receiveth a spiritual gift, ipso facto taketh upon him the office, and is bound to the duties of a Steward; [
e 1 Pet. 4.10.  As every man hath received the gift, even so minister the same one unto another, as good stewards of the manifold graces of God, 1 Pet. 4.] It was not only for order's sake, and for the beautifying of his Church, (though that also) that God 
f Eph. 4.11, 12.  gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: but also, and especially, for more necessary and profitable uses; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, Ephs. 4.11, 12. The members of the body, are not every one for itself, but every one for other, and all for the whole. The stomach eateth, not to fill itself, but to nourish the Body; the Eye seeth, not to please itself, but to espy for the Body; the foot moveth, not to exercise itself, but to carry the Body; the Hand worketh, not to help itself, but to maintain the body; every 
g Eph. 4.16.  joint supplieth something according to the effectual working in the measure of every part, for the fit joining together, and compacting, and increasing of the body to the edifying itself in love. 
h Hic Ver. 27.  Now ye are the body of Christ, and members in particular.  
Now this necessity of employing spiritual gifts to the good and profit of others, ariseth first from the will and the intent of the Giver: my Text showeth plainly what that intent was; The manifestation of the Spirit was therefore given to every man, that he might profit withal. Certainly, as 
a Deus & natura nihil saciunt sustra.  Nature doth not, so much less doth the God of Nature, make any thing to no purpose, or barely for show; but for use: and the use, for which all these things were made and given, is 
b 1 Cor. 14.26  edification. He that hath an estate made over to him in trust and for uses, hath in equity therein no estate at all, if he turn the commodities of the thing some other way, and not to those special uses for which he was so estated in it. So he that employeth not his spiritual gift to the use for which it was given, to the 
c In communem utilitatem collatum est. Erasm. in paphr. hic.  profit of the Church; he hath the jure forfeited it to the giver. And we have sometimes known him the facto to take the forfeiture; as from the unprofitable servant in the Gospel, [
d Mat. 25.28. See Hieron. in Agg. 2.9.  Take the talon from him.] We have sometimes seen the experiment of it. Men of excellent parts, by slackening their zeal, to have lost their very gifts; and by neglecting the use, to have lost the Principal; finding a sensible decay in those powers, which they were slothful to bring into act. It is a just thing with the 
e Jam. 1.15.  Father of Lights, when he hath lighted any man a candle, by bestowing spiritual gifts upon him; and lent him a candlestick too whereon to set it▪ by providing him a stay in the Church: if that man shall then 
f Matth. 5.15.  hide his candle under a bushel, and envy the light and comfort of it to them that are in the house; either to remove his candlestick, or to put out his candle in obscurity.  
As the intent of the Giver, so secondly, the nature and quality of the gift calleth upon us for employment. It is not with these spiritual gifts, as with most other things, which when they are imparted, are impaired; and lessened by communicating. Here is no place for that allegation of the Virgins, 
a Matth. 25.9.  Ne non sufficiat: Lest there be not enough for you and for us. These graces are of the number of those things, that communicate themselves by Multiplication, not Division; and by diffusion, without waste. As the seal maketh impression in the wax, and as fire conveyeth heat into Iron, and as one candle tindeth a thousand: all without loss of figure, heat, or light. Had ever any man less knowledge, or wit, or learning, by teaching of others? had he not rather more? 
b Eccles. 12.9.  The more wise the Preacher was, the more he taught the People Knowledge, saith Solomon, Eccles. 12. and certainly the more he taught them knowledge, the more his own wisdom increased. As the 
c ● King. 4.4.  Widow's oil increased, not in the vessel, but by pouring out; and as the 
d Joh. 6.11.  barley bread in the Gospel multiplied, not in the whole loaf, but by breaking and distributing; and as the 
e 2 Cor. 9.10.  grain bringeth increase, not when it lieth on a heap in the garner, but by scattering upon the land: so are these spiritual graces best improved, not by 
f Absconsione minnitur, & communicatione multiplicatur. Cassiod. in Epist.  keeping them together, but by distributing them abroad. Tutius in credito quam in sudario: the talon gathereth nothing in the napkin, unless it be rust and canker; but travelling in the bank, besides the good it doth as it passeth to and fro, it ever 
g Quò in plures diffunditur, ●ò redundantior manet (fortè leg. manat.) & in suum fontem recurrit. In se enim refluit ubertas prudentiae; & quò pluribus fluxerit, eà exercitius fit omne quod remanet. Ambr. 2. Offic. 15.  returneth home with increase.  
Thirdly, our own unsufficiency to all offices, and the need we have of other men's gifts, must enforce us to lend them the help and comfort of ours. GOD hath so distributed the variety of his gifts with singular wisdom, that there is no man so mean, but his service may be useful to the greatest: nor any man so eminent, but he may sometimes stand in need to the meanest of his brethren: of purpose, that whilst each hath need of other, each should help, none should despise other. As in a 
a Societas nostra lapidum fornica i●xi simillima est: quae casura, nisi▪ invicem obstarent, hoc uno sustinetur. Senec. Epist. 95.  building, the stones help one another, every lower stone supporting the higher from falling to the ground, and every higher stone saving the lower from taking wet; and as in the body, every member 
b Ephes. 4.16.  dareth some supply to the rest, and again receiveth supply from them: so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects; 
c Hic. V. 24, 5●.  that there should be no schism in the body, but that the members should have the same care one for another. Such a consent there should be in the parts, as was between the 
d Anthol. 1.4.  blind and lame man in the Epigram: mutually covenanting the Blind to carry the Lame, and the Lame to direct the Blind; that so the Blind might find his way by the others eyes, and the Lame walk therein upon the others legs. When a man is once come to that all-sufficiency in himself, as he may truly say to the rest of his brethren, 
e Hic Ver. 21.  I stand in no need of you: let him then keep his gifts to himself: but let him in the mean time remember, he must employ them to the advantage of his master, and to the benefit of his brother. [The manifestation of the spirit is given to every man to profit withal.]  
Surely then those men, first of all, run a course strangely exorbitant; who instead of employing them to the profit, bend those gifts they have received, (whether spiritual or temporal) to the ruin and destruction of their brethren. Instead of winning souls to Heaven; with busy and cursed diligence 
a Mat. 23.15.  compassing Sea and Land, to draw Proselytes to the Devil: and instead of raising up seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of hell than themselves. Abusing their Power to oppression, their wealth to luxury, their strength to drunkenness, their wit to Scoffing, Atheism, Profaneness, their learning to the maintenance of Heresy, Idolatry, Schism, Novelty. If there be a fearful woe due to those that 
b Mat. 25.30. Intelligatur poena interversoris ex poena pigri. Aug. in Psal. 99  use not their gifts profitably; what woes may we think shall overtake them, that so ungraciously abuse them?  
But to leave these wretches: be persuaded in the second place, all you, whom God hath made Stewards over his household, and blessed your basket and your store, to 
a Mat. 13.52.  bring forth of your treasures things both new and old; manifest the spirit God hath given you, so as may be most for the profit of your brethren. The spirit of God when he gave you wisdom, and knowledge, intended not so much the wisdom and the knowledge themselves, as the manifestation of them, or (as it is in the next verse) 
b Hic Ver. 8.  the Word of Wisdom, and the Word of Knowledge: as Christ also promised his Apostles, to give them 
c Luke 21.15.  Os & sapientiam; A mouth, and wisdom. Alas, what is wisdom without a mouth? but as a pot of treasure hid in the ground, which no man is the better for. 
d Syrac. 20.30.  Wisdom that is hid, and a treasure that is not seen, what profit is in them both? O then do not knit up your Master's talon in a 
e Luc. 19.20.  Napkin, smother not his light under a 
f Mat. 5.15.  bushel; pinch not his servants of their due 
g Luc. 12.42— 46.  provision; pot not up the 
h Exod. 16. ●0.  Manna you have gathered till it stink, and the worms consume it: but above all, squander not away your rich portions by riotous living. Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty, which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you. Remember the manifestation of the Spirit was given you to profit withal.  
Thirdly, since the end of all gifts is to profit: aim most at those gifts that will profit most; and endeavour so to frame those you have in the exercise of them, as they may be likeliest to bring profit to those that shall partake them. 
a Hic ver. 31.  Covet earnestly the best gifts, saith my Apostle at the last verse of this Chapter, and you have his Comment upon that Text in the first verse of the fourteenth Chapter, 
b 1 Cor. 15.1.  Covet spiritual gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather that ye may prophesy. And by propecying, he meaneth 
c Prophetas interpretes dicit scripturarum Ambr. in 1 Cor. c. 63. Prophetia i. e. donum interpretandi, scripturas. Piscat. schol. in 1 Cor. 1.22. Mysticum sensum ad salutem auditorum explanantes. Eras. in Paraphr. ad 1 Cor. 14.  the Instruction of the Church, and people of God in the needful doctrines of faith towards God, Repentance from dead works, and new and holy Obedience. It is one Stratagem of the Arch-enemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts in by-matters, and things of lesser consequence; to divert them from following that unum necessarium, that which should be the main in all our endeavours, the beating down of sin, the planting of Faith, and the reformation of manners. Controversies, I confess, are necessary, the Tongues necessary, Histories necessary, Philosophy and The Arts necessary, other Knowledge of all sorts necessary in the Church: for Truth must be maintained, Scripture-phrases opened, Heresy confuted, the mouths of Adversaries stopped, Schisms and Novelties suppressed. But when all is done, Positive and Practic Divinity is it must bring us to Heaven▪ that is it must poise our judgements, settle our consciences, direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium: there is no study to this, none so well worth the labour as this, none that can bring so much profit to others, nor therefore so much glory to God, nor therefore so much comfort to our own hearts, as this. 
d Titus 3.8.  This is a faithful saying, and these things I will that thou affirm constantly (saith S. Paul to Titus) that they which have believed in God might be careful to maintain good works: these things are good and profitable unto men. You cannot do more good unto the Church of God, you cannot more profit the people of God, by your gifts; then by pressing effectually these two great points, Faith, and good works. These are good and profitable unto men.  
I might here add other Inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us chiefly for this end, that we may profit the people with it, that therefore fourthly, in our preaching we should rather seek to profit our hearers, though perhaps with sharp and unwelcome reproofs, then to please them by flattering them in evil: and that fifthly, we should more desire to bring profit unto them, then to gain applause unto ourselves: and sundry other more besides these. But I will neither add any more, nor prosecute these any farther at this time, but give place to other business. God the Father of Lights, and of Spirits, endow every one of us, in our Places and Callings, with a competent measure of such Graces, as in his wisdom and goodness he shall see needful and expedient for us, and so direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time, and at the last make our account with comfort at the appearing of our Lord Jesus Christ. To whom, etc.  
FINIS.   

AD CLERUM. The Fourth Sermon. At a Metropolitical Visitation, at Grantham, Lincoln, 22. August 1634.  ROME 14.23. 
— For whatsoever is not of Faith is sin.  
ONE remarkable difference (among many other) between Good and Evil, is this: that there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice. 
a Aquin. 1.2. qu. 18. art. 4. ad 3.  Bonum ex causa integra, malum ex partiali. If we propose not to ourselves a right end; or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every material circumstance in the whole pursuit; if we fail but in any one point: the action, though it should be in every other respect such as it ought to be, by that one defect becometh wholly sinful. Nay more, not only a true and real, but even a supposed and imaginary defect; the bare opinion of unlawfulness, is able to vitiate the most justifiable act, and to turn it into sin. [I know there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean, at the 14 verse of this Chapter.] Nay yet more, not only a settled opinion that the thing we do is unlawful; but the very suspension of our judgement, and the doubtfulness of our minds whether we may lawfully do it or no, maketh it sometimes unlawful to be done (of us,) and if we do it, sinful. [He that but doubteth is damned, if he eat; because he eateth not of faith:] in the former part of this verse. The ground whereof the Apostle delivereth in a short and full Aphorism; and concludeth the whole Chapter with it, in the words of the Text, [For whatsoever is not of faith, is sin.]  
Many excellent instructions there are, scattered throughout the whole Chapter, most of them concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian consideration, if we had time and leisure for them. But this last Rule alone will find us work enough: and therefore omitting the rest, we will (by God's assistance with your patience) presently fall in hand with this, and intent it wholly, in the Explication first, and then in the Application of it. For by how much it is of more profitable and universal use for the regulating of the common offices of life: by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplyed. Quod non ex fide, peccatum: that is the rule. Whatsoever is not of faith, is sin. In the Explication of which words, there would be little difficulty, had not the ambiguity of the word Faith occasioned difference of interpretations, and so left a way open to some misapprehensions, Faith is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most other words are. There be that have 
a Marlorat. in Enchirid.  reckoned up more than twenty several significations of it in the Scriptures. But I find three especially looked at by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.  
First and most usually, especially in the Apostolical writings, the word Faith is used to signify that Theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord jesus Christ, as the only begotten Son of God, and alone Saviour of the world, casting ourselves wholly upon the mercy of God through his merits, for remission and everlasting salvation. It is that which is commonly called a lively or justifying faith: whereunto are ascribed in holy Writ those many gracious effects, of 
a Acts 15.9.  purifying the heart, 
b Joh. 1.12. & Galat. 4.26.  adoption, 
c Rom. 3.28. & 5.1.  justification, 
d Hab. 2.4. & Gal. 2.20.  life, 
e Rom. 15.13. 1 Pet. 1.8.  joy, 
f Rom. 5.1.  peace, 
g Acts 16.34. Ephes. 1.8.  salvation, etc. Not as to their proper and primary cause; but as to the instrument, whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects. And in this notion many of our later Divines seem to understand it in our present Text: whilst they allege it for the confirmation of this Position, that All the works (even the best works) of unbelievers are sins.  
A position condemned indeed by the Trent-Council, and▪ that under a curse; taking it (as I suppose) in a wrong construction; 
a Si qui● dixerit opera omnia quae ante justificationem fiunt verè esse peccata, Anathema sit. Con-Trident. Sess. 6. Can. 7.  but not worthy of so heavy a censure, if it be rightly understood; according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenor of those Scriptures whereon that doctrine is grounded, Viz. Mat. 12.33. Rom. 8.8. Tit. 1.15. Heb. 11.6, etc. Howbeit I take it (with subjection of judgement) that that Conclusion, what truth soever it may have in itself, hath yet no direct foundation in this Text. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe, and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith or belief, are both of them found sundry times in this Chapter: yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the Habit, of this saving or justifying Faith, of which we now speak. But being opposed every where, and namely in this last verse unto doubtfulness of judgement concerning the lawfulness of some indifferent things; must therefore needs be understood of such a persuasion of judgement concerning such lawfulness, as is opposite to such doubting. Which kind of Faith may be found in a mere heathen man: who never having heard the least syllable of the mystery of salvation by Christ, may yet be assured out of clear evidence of reason, that many of the things he doth are such as he may and aught to do. And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of Christ for his eternal redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do some particular act or acts, of the lawfulness whereof he is not sufficiently persuaded. The Apostle then here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer: it appeareth that by Faith he meaneth not that justifying Faith, which maketh a true believer to differ from an unbeliever; but the word must be understood in some other notion.  
Yet thus much I may add withal in the behalf of those worthy men that have alleged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully) handled the Word of God deceitfully. First, that the thing itself being true, and the words also sounding so much that way, might easily induce them to conceive that to be the very meaning. And common equity will not that men should be presently condemned, if they shall sometimes confirm a point from a place of Scripture not altogether pertinent, if yet they think it to be so: especially so long as the substance of what they write is according to the analogy of Faith and Godliness. Secondly, that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion: yet it may seem deducible therefrom with the help of some topical arguments, and by more remote inferences; as some learned men have endeavoured to show, not altogether improbably. And thirdly, that they who interpret this Text as aforesaid, are neither singular nor novel therein; but walk in the same path, which some of the ancient Fathers have trod before them. The 
a Though S. August. sometimes applieth it also to prove, that all the actions of infidels (meaning, etc.) be sin Rhem. annot. in loc.  Rhemists themselves confess it of S. Augustine: to whom they might have added also 
b Et omne quod non est ex fide peccatum est: ut sc. intelligat justitiam in●ideliū non esse justitiam: quia sordet natura sine gratia. Prosper. in Epist. ad Rufin. V. etiam eundem contra Collat.  S. Prosper, and (whose authority alone is enough to stop their mouths for ever) 
c Extra Ecclesiam Catholicam nihil est integrum, nil●l castum, dicente Apostolo, Omne quod non, etc. Leo serm. 2. de jejun. Pentec.  Leo Bishop of Rome, who have all cited these words for the selfsame purpose.  
But we are content, for the reasons already shown, to let it pass as a collection impertinent: and that I suppose is the worst that can be made of it. There is a second acception of the word Faith: put, either for the whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the old and new Testament, or some part thereof: or else (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the assent of the mind thereunto. In which signification some conceiving the words of this Text to be meant, do hence infer a false and dangerous conclusion; which yet they would obtrude upon the Christian Church as an undoubted principle of truth: that 
a T C l. 1 p. 59 etc. apud Hooker lib. 2.  men are bound for every particular action they do to have direction and warrant from the written word of God, or else they sin in the doing of it. For (say they) faith must be grounded upon the word of God, 
b Rom. 10.17.  (Faith cometh by hearing, and hearing by the word of God, Rom. 10.) Where there is 
c T.C. l. 1 p. 27 apud Hooker lib. 2. Sect. 4.  no Word then, there can be no Faith: and then, by the Apostles doctrine, that which is done without the Word to warrant it, must needs be sin, for whatsoever is not of faith is sin. This is their opinion, and thus they would infer it.  
I know not any piece of counterfeit doctrine, that hath passed so currently in the world, with so little suspicion of falsehood, and so little open contradiction as this hath done. One chief cause whereof I conjecture to be, for that it seemeth to make very much for the honour and perfection of God's sacred Law: the fullness and sufficiency whereof none in the Christian Church but Papists or Atheists will deny▪ In which respect, the very questioning of it now, will perhaps seem a strange novelty to many, and occasion their miscensures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. (
a Job 13.7  Will you speak wickedly for God? or talk deceitfully for him?) I hold it very needful therefore, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren as well of the Clergy as Laity against a common and plausible error, that neither they teach it, nor these receive it: briefly and clearly to show, that the aforesaid opinion, in such sort as some have proposed it, and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) first is utterly devoid of truth; and secondly draweth after it many dangerous consequents and evil effects; and Thirdly, hath no good warrant from my present Text.  
The Opinion is, that to do any thing at all without direction from the Scripture is unlawful and sinful. Which if they would understand only of the substantials of God's worship, and of the exercises of spiritual and supernatural graces, the assertion were true and sound: but as they extend it, to 
a I say that the Word of God containeth whatsoever things can fall into any part of man's life. T. C. lib. 1. p. 20. apud Hooker lib. 2. Sect. 1.  all the actions of common life whatsoever, whether natural or civil, even so far as to the taking up of a straw: so it is altogether false and indefensible. I marvel what warrant they that so teach have from the Scripture for that very doctrine: or where they are commanded so to believe or teach. One of their chiefest refuges is the Text we now have in hand: but I shall anon drive them from this shelter. The other places usually alleged speak only, either of divine and supernatural truths to be believed, or else of works of grace or worship to be performed▪ as of necessity unto salvation: which is not to the point in issue. For it is freely confessed, that in things of such nature the Holy Scripture is, and so we are to account it, a most absolute and sufficient direction. Upon which ground we heartily reject all humane traditions, devised and intended as supplements to the doctrine of faith contained in the Bible, and annexed as Codicils to the holy Testament of Christ, for to supply the defects thereof. The question is wholly about things in their nature indifferent, such as are the use of our food, raiment, and the like; about which the common actions of life are chiefly conversant: Whether in the choice and use of such things, we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to do, or else we sin) for every thing we do in such matters, to deduce our warrant from some place or other o● Scripture.  
Before the Scriptures were written it pleased GOD by visions, and dreams, and other like revelations, immediately to make known his good pleasure to the patriarchs and Prophets, and by them unto the people: which kind of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own salvations. Now as it were unreasonable for any may to think, that they either had or did expect an immediate revelation from God every time they ate, or drank, or bought, or sold, or did any other of the common actions of life, for the warranting of each of those particular actions to their consciences: no less unreasonable it is to think, that we should now expect the like warrant from the Scriptures for the doing of the like actions. Without all doubt the Law of nature, and the light of reason, was the rule whereby they were guided for the most part in such matters: which the wisdom of God would never have left in them or us, as a principal relic of his decayed image in us, if he had not meant, that we should make use of it, for the direction of our lives and actions thereby. Certainly God never infused any power into any creature, whereof he intended not some use. Else, what shall we say of the Indies and other barbarous nations, to whom God never vouchsafed the lively oracles of his written word? Must we think that they were left a lawless people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is 
a Rom. 4.15.  no Law, there can be no transgression. Or how cometh it about that their consciences should at any time or in any case either 
b Rom. 2.15.  accuse them, or excuse them, if they had no guide nor rule to walk by? But if we must grant they had a Rule, (and there is no way, you see, but grant it we must;) then we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted. Which Rule what other could it be, than the Law of Nature and of right reason, imprinted 
c Rom. 2.15.  in their hearts! Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, we cannot be said to want the warrant of God's Word: 
d Tertul. de coron. milit. cap. 4.  Nec differet Scripturâ an ratione consistat, saith Tertullian; it mattereth not much from whether of both we have our direction, so long as we have it from either.  
You see then those men are in a great error, who make the holy Scriptures the sole rule of all humane actions whatsoever. For the maintenance whereof, there was never yet produced any piece of an argument, either from reason, or from authority of holy writ, or from the testimony either of the ancient Fathers, or of other classical Divines of later times; which may not be clearly and abundantly answered, to the satisfaction of any rational man not extremely fore-possessed with prejudice. They who think to salve the matter by this mitigation; that at least wise our actions ought to be framed according to those general rules of the Law of Nature, which are here and there in the Scriptures dispersedly contained; (as viz. That we should do as we would be done to; That all things be done decently, and orderly, and unto edification; That nothing be done against conscience, and the like:) speak somewhat indeed to the truth, but little to the purpose. For they consider not, First, that these general Rules are but occasionally and incidentally mentioned in Scripture; rather to manifest unto us a former, than to lay upon us a new obligation. Secondly, that those rules had been of force for the ordering of men's actions, though the Scripture had never expressed them: and were of such force, before those Scriptures were written, wherein they are now expressed. For they bind not originally quà scripta, but quà justa; because they are righteous, not because they are written. Thirdly, that an action conformable to these general rules might not be condemned as sinful, although the doer thereof should look at those rules merely as they are the dictates of the law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have at the time of the doing thereof any present thought or consideration of any such place. The contrary whereunto, I permit to any man's reasonable judgement, if it be not desperately rash and uncharitable to affirm. Lastly, that if men's actions done agreeably to those rules are said to be of faith, precisely for this reason, because those rules are contained in the word: than it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a sin. So that by this doctrine it had been a sin (before the writing of 
a Mat. 7.12.  S. Matthews Gospel) for any man to have done to others as he would they should do to him; and it had been a sin (before the writing of the 
b 1 Cor. 14.40  former Epistle to the Corinthians) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places first mentioned: because (this supposed) there could then have been no warrant brought from the Scriptures for so doing.  
Well then, we see the former Opinion will by no means hold, neither in the rigour of it, nor yet in the mitigation. We are therefore to beware of it; and that so much the more heedfully, because of the evil consequents and effects that issue from it: to wit, a world of superstitions, uncharitable censures, bitter contentions, contempt of superiors, perplexities of conscience. First, it filleth men's heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet are lawful to as many as use them lawfully. For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary. They of the Church of Rome, and some in our Church, as they go upon quite contrary grounds, yet both false; so they run into quite contrary errors, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have; of containing all things appertaining to that supernatural doctrine of faith and holiness which God hath revealed to his Church for the attainment of everlasting salvation: whereupon they would impose upon Christian people, & that with an opinion of necessity, many things which the Scriptures require not: and that is a Superstition. These wry too much on the right hand, ascribing to the holy Scripture such a kind of perfection as it cannot have; of being the sole director of all humane actions whatsoever: whereupon they forbid unto Christian people, and that under the name of sin, sundry things which the holy Scripture condemneth not: and that is a superstition too.  
From which Superstition proceedeth in the second place uncharitable censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censurers of our blessed Saviour's person and actions, as the superstitious Scribes and Pharisees were. In this Chapter the special fault, which the Apostle blameth in the weak ones, (who were somewhat superstitiously affected,) was their rash and uncharitable 
a Ver. 3.4.10. & 13.  judging of their brethren. And common and daily experience among ourselves showeth how freely some men spend their censures upon so many of their brethren, as without scruple do any of those things, which they upon false grounds have superstitiously condemned as utterly unlawful.  
And then thirdly, as unjust censures are commonly entertained with scorn and contumely; they that so liberally condemn their brethren of profaneness, are by them again as freely flouted for their preciseness: and so whiles both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so far, till they break out into open contentions & oppositions. Thus it stood in the Roman Church, when this Epistle was written. They 
a Ver. 3.  judged one another, and despised one another, to the great disturbance of the Church's peace: which gave occasion to our Apostles whole discourse in this Chapter. And how far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our own Church; the stirs that have been long since raised, & are still upheld by the factious opposers against our Ecclesiastical constitutions, government, and ceremonies, will not suffer us to be ignorant. Most of which stirs, I verily persuade myself, had been long ere this either wholly buried in silence, or at leastwise prettily well quieted, if the weakness and danger of the error whereof we now speak, had been more timely discovered, and 
* It is indeed fully handled by M. Hooker in his second book of Eccles. Policy: but few men of that party will read his works though written with singular learning, wisdom, godliness, & moderation.  more fully and frequently made known to the world, than it hath been.  
Fourthly, let that doctrine be once admitted, and all humane authority will soon be despised. The commands of Parents, Masters, and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation; and the equity of them sifted by those that are bound to obey, though they know no cause why, so long as they know no cause to the contrary. 
a Pet. Blesens. Epist. 131.  Delicata est obedientia, quae transit in causae genus deliberativum. It is a nice obedience in 
b Delicata satis, imo nimis molesta est ista obedientia, etc. Bern. de precept. & dispens.  S. Bernard's judgement, yea rather troublesome and odious, that is overcurious in 
c Infirmae prorsùs voluntatis indicium est, statuta lenio. two studiosiùs discutere; haerere ad singula quae injunguntur; exigere de quibusque rationem; & malè suspicari de omni praecepto cujus causa latuerit; nec unquam libenter obedire, nisi, etc. Bern. Ibid.  discussing the commands of superiors; boggling at every thing that is enjoined, requiring a why for every wherefore, and unwilling to stir until the lawfulness and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority from the Scriptures.  
Lastly, the admitting of this doctrine would cast such a snare upon men of weak judgements, but tender consciences, as they should never be able to unwind themselves thereout again. men's daily occasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compass of a few days; for which it would puzzle the best Textman that liveth, readily to bethink himself of a sentence in the Bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do: for which, by harkening to the rules of reason and discretion, he might receive easy and speedy resolution. In which cases if he should be bound to suspend his resolution, and delay to do that which his own reason would tell him were presently needful to be done, until he could haply call to mind some precept or example of Scripture for his warrant: what stops would it make in the course of his whole life? what languish in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of woeful perplexities, and (without the great mercy of God, and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel, is to 
a Esay 40.1, 2.  comfort the hearts, and to revive and refresh the spirits of God's people with 
b Esay 61. 13.  the glad tidindgs of liberty from the spirit of 
c Rom. 8.15.  bondage and 
d 2 Tim. 1.7.  fear, and of gracious acceptance with their GOD; to anoint them with 
e Psal. 45.7.  the oil of gladness, giving them beauty for ashes, and instead of 
f Psal. 30.11.  sackcloth girding them with joy: we may well suspect that doctrine not to be Evangelicall, which thus setteth the consciences of men upon the rack, tortureth them with continual fears and perplexities, and prepareth them thereby unto hellish despair.  
These are the grievous effects and pernicious consequents that will follow upon their opinion, who hold, that we must have warrant from the Scripture for every thing whatsoever we do: not only in spiritual things, (wherein alone it is absolutely true,) nor yet only in other matters of weight, though they be not spiritual, (for which perhaps there might be some colour) but also in the common affairs of life, even in the most slight and trivial things. Yet for that the Patrons of this opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever, (which is the reason why we have stood thus long upon the examination of it:) we are therefore 〈…〉 next place to clear the Text from that their misinterpretation. The force of their collection standeth thus (as you heard already:) that faith is ever grounded upon the word of God; & that therefore whatsoever action is not grounded upon the word, being it is not of faith, by the Apostles rule here, must needs be a sin. Which collection could not be denied, if the word Faith were here taken in that sense which they imagine, and wherein it is very usual taken in the Scriptures; viz. for the doctrine of supernatural and divine revelation, or for the belief thereof: which doctrine we 
a See Articles of the Church of England. Artic. 6.  willingly acknowledge to be completely contained in the holy Scriptures alone, and therefore dare not admit into our belief, as a branch of divine supernatural truth, any thing not therein contained. But there is a third signification of the word Faith, nothing so frequently found in the Scriptures as the two former; which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved interpreters as well ancient as modern, to have been properly intended by our Apostle in this place: namely that wherein it is put for a certain persuasion of mind, that what we do may lawfully be done. So that whatsoever action is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own consciences, is in our Apostles purpose so far forth an action of Faith: without any enquiring into the means whereby that persuasion was wrought in us; whether it were the light of our own reason, or the authority of some credible person, or the declaration of Gods revealed will in his written Word. And on the other side, whatsoever action is done, either directly contrary to the judgement and verdict of our own consciences, or at leastwise doubtingly and before we are in some competent measure assured that we may lawfully do it: that is it which S. Paul here denieth to be of faith, and of which he pronounceth so peremptorily that it is (and that co nomine) a sin.  
About which use and signification of the word Faith we need not to trouble ourselves to fetch it from a trope, either of 
a Heming in Rom. 14.1.  a Metonymy or 
b Piscat. ibid.  Synecdoche, as some do. For though (as I say) it do not so often occur in Scripture; yet it is indeed the primary and native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith, derived from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade. Because all kinds of Faith whatsoever consist in a kind of persuasion. You shall therefore find the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly to believe, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly not to be persuaded, to be opposed as contrary either to other in 
c Joh. 3.3, 6. & Acts 14.1, 2.  john 3. and Acts 14. and other places. To omit the frequent use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fides, in Greek and Latin authors in this signification: observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, 
Hic Verse 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one believeth that he may eat all things: that is, he is verily persuaded in his conscience that he may as lawfully eat flesh as herbs, any one kind of meat as any other, he maketh no doubt of it. Again at the fourteenth verse, 
e Verse 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know and am persuaded that there is nothing unclean of itself. That is, I steadfastly believe it is a most certain and undoubted truth. Again at the two and twentieth verse, 
f Verse 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hast thou faith? have it to thyself before God: that is, art thou in thy conscience persuaded that thou mayst lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sight of God: but trouble not the Church, nor offend thy weaker brother, by a needless and unseasonable ostentation of that thy knowledge. Lastly, in this three and twentieth verse, 
g Verse 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that doubteth is damned if he eat, because he eateth not of faith: that is, he that is not yet fully persuaded in his own mind, that it is lawful for him to eat some kinds of meats, (as namely swine's flesh, or bloodings,) and yet is drawn against his own judgement to eat thereof because he seeth others so to do, or because he would be loath to undergo the taunts and jeers of scorners, or out of any other poor respect: such a man is cast and condemned by the judgement of his own heart as a transgressor, because he adventureth to do that which he doth not believe to be lawful. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a general rule in these words, For whatsoever is not of faith, is sin. By the process of which his discourse it may appear, that by Faith no other thing is here meant, than such a persuasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect: Whosoever shall enterprise the doing of any thing, which he verily believeth to be unlawful, or at leastwise is not reasonably well persuaded of the lawfulness of it; let the thing be otherwise and in itself what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not: to him it is a sin howsoever.  
Which being the plain evident and undeniable purpose of these words, I shall not need to spend any more breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves; or in the farther Explication of the meaning of the Text, which already appeareth: but address myself rather to the application of it. Wherein, because upon this great principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking: it will not be unprofitable to proceed by resolving some of the most material doubts and questions, among those which have occurred unto my thoughts by occasion of this Text in my meditations thereon.  
First, it may be demanded, What power the Conscience hath, to make a thing otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, First, that it is not in the power of any man's judgement or conscience to alter the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evil remaineth evil; and that in the very same degree of good or evil as it was before, neither better nor worse, any man's particular judgement or opinion thereof notwithstanding. For the differences between good and evil, and the several degrees of both, spring from such conditions as are intrinsecall to the things themselves: which no 
a Respectus non mutant naturam.  Outward respects, (and much less than men's opinions) can vary. He that esteemeth any creature unclean, may defile himself, but he cannot bring impurity upon that creature, by such his estimation. Secondly, that 
b Opinio nostra nobis legem facit. Ambr●. de paradis.  men's judgements may make that which is good in its own nature, (the natural goodness still remaining) become evil to them in the use: essentially good, and quoad rem; but quoad hominem, and accidentally evil. It is our Apostles own distinction in the fourteenth verse of this Chapter: Nothing unclean of itself: but to him that esteemeth any thing to be unclean, unclean to him. But then we must know withal, that it holdeth not the other way. men's judgements or opinions, although they may make that which is good in itself, to become evil to them; yet they cannot make that which is evil in itself, to become good either in itself, or to them. If a man were verily persuaded, that it were evil to ask his father blessing, that mis-perswasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his father, or to deny him relief being an unbeliever; that mis-perswasion could not make either of them become good to him. Some that persecuted the Apostles were persuaded they 
c John 16.2.  did God good service in it. It was Saint Paul's case before his conversion, who 
d Acts 26.9.  verily thought in himself, that he ought to do many things contrary to the name of jesus. But those their persuasions would not serve to justify those their actions. Saint Paul confesseth himself to have been 
e 1 Tim. 1.13.  a persecutor, and blasphemer, and injurious for so doing, although he followed the guidance of his own conscience therein: and to have stood in need of mercy for the remission of those wicked acts, though he did them ignorantly, and 
f Acts 23.3, 4. & Phil. 3.6.  out of zeal to the Law. The reason of which difference is, that which I touched in the beginning, even because any one defect is enough to render an action evil; and consequently a defect in the agent may do it, though the substance of the action remain still (as it was) good: but all conditions must concur to make an action good; and consequently a right intention in the agent will not suffice thereunto, so long as the substance of the action remaineth still (as it was) evil. Thirdly, that the Conscience hath this power over men's wills and actions by virtue of that unchangeable Law of God, which he establisheth by an ordinance of nature in our first creation: that the will of every man (which is the fountain whence all our actions immediately flow) should conform itself to the judgement of the practic understanding or conscience, as to its proper and immediate rule, and yield itself to be guided thereby. So that if the understanding through Error point out a wrong way, and the will follow it: the fault is chiefly in the understanding for misguiding the will. But if the understanding show the right way, and the will take a wrong: then the fault is merely in the will, for not following that guide which GOD hath set over it.  
It may be demanded secondly, Whether or no in every particular thing we do, an actual consideration of the lawfulness and expediency thereof be so requisite, as that for want thereof we should sin in doing it? The reason of the doubt is, because otherwise how should it appear to be of faith? and Whatsoever is not of faith, is sin. I answer, First, that in matters of weight and worthy of consultation, it is very necessary that the lawfulness and expediency of them be first diligently examined, before they be enterprised. And secondly, that even in smaller matters the like examination is needful when there is any apparent cause of doubting. But thirdly, that in such small and trivial matters, as it much skilleth not whether we do them or no, or whether we do this rather than that, 
Ubi est suspicio, ibi discus●io necessaria. Bernard. Ep. 7.  and wherein no doubt ariseth to trouble us; an actual consideration of their lawfulness or expediency is so far from being requisite, that it would rather be troublesome and incommodious. True it is, that all voluntary actions are done with some deliberation, more or less: because it is the nature of the will to consult with the understanding in every act; else it should be irrational and brutish. Yet there are many things which we daily do, wherein 
a Ratio in rebus manifestis non inquirit, sed statim judicat. Aquin. 1.2. qu. 144. ad 2.  the sentence of the understanding is so quick and present, because there is no difficulty in them; that they seem to be, (and are therefore sometimes so termed) actus indeliberati: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arist. 1. Mag. Moral. 18.  such as are to sit down and to rise up, to pluck a flower as we walk in a Garden, to ask the time of the day, or the name of the next Town as we travel by the way, or whether we eat of this or that dish at the table, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Eth. 5.  and the like. For the doing of every of which, it were a ridiculous servility to be imposed upon men, if they should be tied to district examination of the lawfulness and expediency thereof. There is not in them dignus vindice nodus: and a man's time ought to be more precious unto him, than to be trifled away in such needless and minute inquiries. It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself first of some grammar rule or example for the declining and parsing of every word he were to speak, before he should adventure to utter a Latin sentence. But as such a man is sufficiently assured out of the habit of his learning, that he speaketh congruously and with good propriety, though he have no present actual reference to his Grammar rules: so here, an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the conscience the lawfulness of these common actions of life; so as they may be said to be of faith, though there be no farther actual or particular disquisition used about them. A very needful thing it is the whilst, for Christian men to endeavour to have a right judgement concerning indifferent things: without which it can scarcely be avoided, but that both their Consciences will be full of distracting scruples within themselves, & their conversations full of unbrotherly carriage towards others.  
It may be demanded thirdly, Since Whatsoever is not of faith is sin; What measure of Faith, or what degree of Persuasion is necessary for the warranting of our actions, so as less than that will not serve? I answer, that what is here demanded cannot be positively defined by any peremptory and immovable rules. There is most an end a Latitude in such things as these are: which may be straitened or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular businesses shall require. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fullness of persuasion arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil justice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity:) for we cannot make our assurances too strong. The Apostle useth that word at the fifth ver. (
a Ve●se 5. hic. plen● certus sit. Heming.  Let every man be fully persuaded in his own mind,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is a metaphorical word, and seemeth to be borrowed from a Ship under 
b Quasi plenis v●lis feratur. Piscat. in Sh●l. ad Rom. 14.5.  full sail, that hath both wind and tide with it to carry it with a strait and speedy course to the desired point, and nothing to hinder it. But as men, when they are to purchase lands, will desire and propose to have as good assurance as by learned counsel can be devised; but yet must be content to take such assurance as the sellers can make, or else they shall make but a few markets: so although we may desire (ex abundanti) a full assurance of faith in every weighty action we shall enterprise; yet ordinarily and in most things we must content ourselves to take up with a conjectural, probable, and moral certainty, or else we shall find very few things left for us to do. Fides Logica is not to be expected in all cases: in some and those the most, Fides Ethica must serve the turn. Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of special use both for the directing and quieting of your consciences: that ordinarily and in most things we need no other warrant for what we do than this only, that there is not (to our knowledge) any law either of Nature or Scripture against them. As the Lawyers use to say of men's persons, Quisque praesumitur esse bonus, etc. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved; and as our Saviour sometimes said, 
c Luk. 9.50.  He that is not against us, is for us: so in these matters we are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men therefore go quite the wrong way to work, to the fearful puzzling of their own and other men's consciences, who use to argue on this manner. [This I have no warrant to do; for where is it commanded?] Whereas they ought rather to argue thus, [This I have good warrant to do; for where is it forbidden?] Apply this now a little to those Ceremonies, that for order's sake, and to add the greater solemnity to sacred actions, are appointed in the Church; Wearing the Surplize, bowing at the Name of the Lord jesus, kneeling at the Holy Communion, and the rest. Though I might say, and that truly, that these also are commanded even by divine authority in genere, that is to say, as they fall within the compass of decent Ceremonies, by virtue of that grand Ecclesiastical Canon, (
d 1 Cor. 14.40.  Let all things be done honestly and in order;) and that even in specie too they are commanded by the authority of those governors whom God hath set over us, and to whom we are bound in conscience, and by virtue of God's commandment, to yield obedience: Yet I waive all this for the present, because it is not so direct to the point in hand. Only I ask, Where are any of these things forbidden? if they be, let it be shown: and that not by weak collections, and remote consequences, which are good for nothing but to engender strifes, and to multiply disputes without end; but by direct and full evidence either of Scripture-text or Reason, which (for any thing I know) was never yet done, neither (as I verily believe) will ever be done. But if it cannot be shown that these things are forbidden; without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an error which will hardly suffer him to have a quiet Conscience: I yet see not how he can reconcile his opinion with those sundry passages of our Apostle, [
e 1 Tim. 4.4.  Every creature of God is good, 
f Tit. 1.15.  To the pure all things are pure, 
g Rom. 14.14.  I know nothing is of itself unclean, 
h 1 Cor. 6.12.  All things are lawful, etc.] From which passages we may with much safety conclude, that it is lawful for us to do all those things, concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of faith as is sufficient. Provided, that we have not neglected to inform our judgements the best we could for the time past; and that we are ever ready withal to yield ourselves to better information, whensoever it shall be tendered unto us, for the time to come.  
It may be demanded fourthly, Suppose a man would fain do something, of the lawfulness whereof he is not in his conscience sufficiently resolved; whether he may in any case do it notwithstanding the reluctancy of his Conscience, yea or no? As they write of 
a Herodo●. in Clio; Senec. 3. de ira. 21  Cyrus, that to make passage for his Army, he cut the great river Gyndes into many smaller channels, which in one entire stream was not passable: so to make a clear and distinct answer to this great question, I must divide it into some lesser ones. For there are sundry things considerable in it; whether we respect the conscience, or the Person of the doer, or the Action to be done. As namely and especially, in respect of the conscience, whether the reluctancy thereof proceed from a settled and steadfast resolution, or from some doubtfulness only, or but from some scruple? And in respect of the person, whether he be sui juris his own Master, and have power to dispose of himself at his own choice in the things questioned; or he be under the command, and at the appointment of another? And in respect of the Action or thing to be done: whether it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concern a resolved Conscience, the second a doubtful conscience, and the third a scrupulous conscience.  
The First Question than is, if the Conscience be firmly resolved, that the thing proposed to be done is unlawful; whether it may then be done, or no? Whereunto I answer in these two conclusions. The first conclusion. If the Conscience be firmly so resolved, and that upon a true ground, (that is to say, if the thing be indeed unlawful, and judged so to be) it may not in any case or for any respect in the world be done. There cannot be imagined a higher 
a 
Qui agit contra conscientiam qua credit Deum aliquid prohibuisse, licèt erret, contemnit Deum.  
Bonavent. 2. sent. dist. 39   contempt of God, than for a man to despise the power of his own conscience: which is the highest sovereignty under heaven, as being Gods most immediate deputy for the ordering of his life and ways. 
b Menand.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heathen man could say. Woeful is the estate of those men (unless they repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease, or any other reigning lust, dare lie, or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends: nothing at all regarding the secret whisper, or murmurings, no nor yet the loud roar, and bellow of their own consciences there against. 
c Pers. satire 5.  Stat contra ratio, & secretam gannit in aurem. It doth so: but yet they turn a deaf ear to it, and despise it. Wonder not, if when they out of the terrors of their troubled consciences shall howl and roar in the ears of the Almighty for mercy, or for some mitigation at least of their torment; he then turn a deaf ear against them, and despise them. 
d Jam. 4.17.  To him that knoweth to do good, and doth it not, to him it is sin, James 4. sin not to be excused by any plea or colour: But how much more inexcusably than is it sin to him, that knoweth the evil he should not do, and yet will do it? There is not a proner way to 
e Quod fit contra conscientiam aedificat ad gehennam. c. 28. qu. 1. Omnes. Sect. ex his.  Hell, than to sin against Conscience. 
f Rom. 14.22.  Happy is he which condemneth not himself in that which he alloweth: but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. Neither maketh it any difference at all here, whether a man be otherwise sui juris or not. For although there be a great respect due to the higher powers in doubtful cases, (as I shall touch anon,) yet where the thing required is simply unlawful, and understood so to be, inferiors must absolutely resolve to disobey, whatsoever come of it. God's faithful servants have ever been most resolute in such exigents. 
g Dan. 3.16— 18.  We are not careful to answer thee in this matter; (belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answer: but in this matter,) Be known to thee O King, that we will not serve thy gods. 
h c. 11. qu. 3. Qui resistit. ex Augustino.  Da veniam Imperator, etc. You know whose answers they were. If we be sure God hath forbidden it, we sin against our own consciences if we do it at the command of any mortal man whosoever, or upon any worldly inducement whatsoever. That is the first Conclusion.  
The second is this. If a man be in his conscience fully persuaded that a thing is evil and unlawful, which yet in truth is not so, but lawful; the thing by him so judged unlawful cannot by him be done without sin. Even an erroneous conscience bindeth thus far, that a man cannot go against it, and be guiltless: because his practice should then run cross to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argueth manifestly that he hath a will to do evil, and so becometh a transgressor of that general Law which bindeth all men to eschew all evil. Yet in this case we must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawful be in their own nature not necessary, but indifferent, so as they may either be done or left undone without sin; and the person withal be sui juris in respect of such things, no superior power having determined his liberty therein: then, although he may not do any of these things, by reason of the contrary persuasion of his conscience, without sin; yet he may without sin leave them undone. As for example. Say a man should hold it utterly unlawful (as some erroneously do,) to play at cards or dice, or to lay a wager, or to cast lots in trivial matters: if it be in truth lawful to do every of these things, (as I make no question but it is, so they be done with sobriety and with due circumstances,) yet he that is otherwise persuaded of them cannot by reason of that persuasion do any of them without sin. Yet, forsomuch as they are things no way necessary, but indifferent; both in their nature, and for their use also, no superior power having enjoined any man to use them, therefore he that judgeth them unlawful may abstain from them without sin, and so indeed he is in conscience bound to do, so long as he continueth to be of that opinion. But now on the other side, if the things so mis-judged to be unlawful be any way necessary; either in respect of their own nature, or by the injunction of authority: then the person is by that his error brought into such a strait between two sins, as he can by no possible means avoid both, so long as he persisteth in that his error. For both if he do the thing, he goeth against the persuasion of his conscience, and that is a great sin: and if he do it not, either he omitteth a necessary duty, or else disobeyeth lawful authority; and to do either of both, is a sin too. Out of which snare since there is no way of escape but one, which is to rectify his judgement, and to quit his pernicious error: it concerneth every man therefore that unfeignedly desireth to do his duty in the fear of God, and to keep a good conscience, not to be too stiff in his present apprehensions, but to examine well the principles and grounds of his opinions, strongly suspecting that wind that driveth him upon such rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth. Once this is most certain, that whosoever shall adventure to do any thing repugnant to the judgement of his own conscience, (be that judgement true or be it false,) shall commit a grievous sin in so doing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it cannot be of faith, and whatsoever is not of faith is sin.  
That is now where the conscience apparently inclineth the one way. But say the scales hang even, so as a man cannot well resolve whether way he should rather take! Now he is 
a— animo nunc huc, nunc stuctuat illuc. Virg. Aeneid. 10.  in one mind, by and by in another; but constant in neither: right Saint james his 
b Jam. 1.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a double minded man. This is it we call a doubting conscience: concerning which the second question is, what a man ought to do in case of doubtfulness. Perfect directions here, (as in most deliberatives) would require a large discourse: because there are so many considerable circumstances that may vary the case; especially in respect of the cause from which that doubtfulness of mind may spring. Many times it ariseth from mere fickleness of mind, or weakness of judgement; as the lightest things are soon driven out of their place by the wind: Even as St. james saith, 
c Ibid.  a double minded man is wavering in all his ways; and S. Paul speaketh of some that were like 
d Eph, 4.14.  children, off and on,, soon wherried about with every blast of doctrine. Sometimes it proceedeth from tenderness of Conscience, which is indeed a very blessed and gracious thing: but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very obnoxious through Satan's diligence and subtlety to be wrought upon to dangerous inconveniencies. Sometimes it may proceed from the probability of those reasons that seem to stand on either side, betwixt which it is not easy to judge which are strongest: or from the differing judgements and opinions of learned and godly men thereabout, and from many other causes: But for some general resolution of the Question, (what is to be done where the conscience is doubtful?) I answer.  
First, that if the doubtfulness be not concerning the lawfulness of any of the things to be done considered simply and in themselves, but of the expediency of them as they are compared one with another; (as when of two things proposed at once, whereof one must, and but one can be done, I am sufficiently persuaded of the lawfulness of either, but am doubtful whether of the two rather to pitch upon:) in such a case, the party ought first to weigh the conveniencies and inconveniencies of both as well and advisedly as he can by himself alone; and to do that which then shall appear to him to be subject to the fewer and lesser inconveniencies. Or if the reasons seem so equally strong on both sides, that he cannot of himself decide the doubt; then secondly, if the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 3. Ethic. 4.  matter be of weight, and worth the while, he should do well to make his doubts known to some prudent and pious man: (especially to his own spiritual Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgement, and to follow his direction. Or if the matter be of small moment, he may then thirdly do whether of both he hath best liking to; (as the Apostle saith in one particular case, and it may be applied to many more, 
b 1 Cor. 7.36.  Let him do what he will, he sinneth not:) resting his conscience upon this persuasion, that so long as he is unfeignedly desirous to do for the best, and hath not been negligent to use all 
c Non tibi imputabitur ad culpam, quod invitus ignoras. Aug. de not & great.  requisite diligence to inform himself aright; God will accept of his good intention therein, and pardon his error, if he shall be mistaken in his choice.  
But secondly, if the question be concerning the very lawfulnsse of the thing itself, whether it may be lawfully done, or no; and the conscience stand in doubt, because reasons seem to be probable both pro and contra, & there are learned men as well of the one opinion as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage after divorce, and in sundry other doubtful cases in moral divinity: in such a case the person (if he be sui juris) is certainly bound to 
a Nil faciendum, de quo dubites sit neone rectè factum. Cic. l. 1. de Offic.  forbear the doing of that thing of the lawfulness whereof he so doubteth: and if he forbear it not, he sinneth. It is the very point the Apostle in this verse intendeth to teach; and for the confirming whereof he voucheth this Rule of the Text: He that doubteth, saith he, is damned if he eat; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of his own conscience: because he doth that willingly whereof he doubteth, when he hath free liberty to let it alone, no necessity urging him thereunto. And the reason why he ought rather to forbear than to adventure the doing of that whereof he doubteth, is; because in doubtful cases wisdom would that the safer part should be chosen. And that part is safer, which if we choose, we are sure we shall do well; than that, which if we choose, we know not but we may do ill. As for example, in the instances now proposed. If I doubt of the lawfulness of Usury, or of Marrying after divorce, I am sure that if I marry not, nor let out my money, I shall not sin in so abstaining: but if I shall do either of both doubtingly, I cannot be without some fear lest I should sin in so doing; and so those actions of mine being not done in faith, must needs be sin, even by the Rule of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For whatsoever is not of faith, is sin.  
But than thirdly, if the liberty of the agent be determined by the command of some superior power to whom he oweth obedience; so as he is not now sui juris ad hoc, to do or not to do at his own choice, but to do what he is commanded: this one circumstance quite altereth the whole case, and now he is bound in conscience to do the thing commanded; his doubtfulnsse of mind whether that thing be lawful or no, notwithstanding. To do that whereof he doubteth, where he hath free liberty to leave it undone, bringeth upon him (as we have already shown) the guilt of wilful transgression: but not so where he is not left to his own liberty. And where lawful authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as are under that authority. If they that are over them have determined it one way; it is not thenceforth any more at their choice, whether they will take that way, or the contrary: but they must go the way that is appointed them without gainsaying or grudging. And if in the deed done at the command of one that is endued with lawful authority there be a sin, it must go on his score that requireth it wrongfully, not on his that doth but his duty in obeying. A Prince commandeth his Subjects to serve in his Wars: it may be the quarrel is unjust, it may be there may appear to the understanding of the subject great likelihoods of such injustice; yet may the subject for all that fight in the quarrel; yea he is bound in conscience so to do: nay he is deep in disloyalty and treason if he refuse the service, whatsoever pretensions he may make of conscience for such refusal. Neither need that fear trouble him lest he should bring upon himself the guilt of innocent blood; for 
a Is damnum dat, qui jubet dare: ejus verò nulla culpa est, cui p●rere necesse si●. L. 169. F. de div. Reg. jur.  the blood that is unrighteously shed in that quarrel, he must answer for that set him on work, not he that spilt it. And truly it is a great wonder to me, that any man endued with understanding, and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their superiors, should be otherwise minded in cases of like nature. Whatsoever is commanded us by those whom God hath set over us, either in Church, Commonwealth, or Family, (
b B●rnard. de precept. & dis.  Quod tamen non sit certum displicere Deo, saith S. Bern.) which is not evidently contrary to the Law and will of God, aught to be of us received & obeyed no otherwise, then as if God himself had commanded it, because God himself hath commanded us to 
c Rom. 13.1.  obey the higher powers, and to 
d Pet. 2.13.  submit ourselves to their ordinances. Say it be not well done of them to command it! Sed enim quid hoc refert tuâ? saith he; What is that to thee? Let them look to that whom it concerneth: Tolle quod tuum est, & vade. Do thou what is thine own part faithfully, and never trouble thyself further. Ipsum quem pro Deo habemus, tanquam Deum in his quae apertè non sunt contra Deum audire debemus; Bernard still God's Vicegerents must be heard and obeyed in all things that are not manifestly contrary to the revealed will of God.  
But the thing required is against my conscience, may some say; and I may not go against my conscience, for any man's pleasure. Judge I pray you what perverseness is this, when the blessed Apostle commandeth thee 
a Rom. 13.5.  to obey for conscience sake, that thou shouldest disobey, and that for conscience sake too: He chargeth thee upon thy conscience to be subject; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the point. Thou sayest it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtfulness) it is not against thy conscience. For doubting properly is 
b Isidor.  motus indifferens in utramque partem contradictionis; when the mind is held 
c Dubius, incertus q●asi duarum via●um. Isid. 10. E●●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in suspense between two ways, uncertain whether of both to take to. When the scales hang even (as I said before) and in aequilibrio, without any notable propension or inclination to the one side more than to the other. And surely where things hang thus even, if the weight of authority will not cast the scale either way: we may well suppose, that either the authority is made very light, or else there is a great fault in the beam. Know (brethren) the gainsaying conscience is one thing, and the doubting conscience another. That which is done repugnante conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a man's conscience, (the conscience having already passed a definitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin. But that which is done dubitante conscientiâ, the conscience of the doer only doubting of it and no more; that is in truth no more against a man's conscience than with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either be a sin, or no sin; according to those qualifications which it may receive from other respects and circumstances. If the conscience have already passed a judgement upon a thing, and condemned it as simply unlawful; in that case it is true that a man ought not by any means to do that thing, no not at the command of any Magistrate, no not although his conscience have pronounced a wrong sentence, and erred in that judgement: for than he should do it, repugnante conscientiâ, he should go directly against his own conscience, which he ought not to do whatsoever come of it. In such a case certainly he may not obey the Magistrate: yet let him know thus much withal, that he sinneth too in disobeying the Magistrate; from which sin the following of the judgement of his own conscience cannot acquit him. And this is that fearful perplexity whereof I spoke, whereinto many a man casteth himself by his own error and obstinacy, that he can neither go with his conscience, nor against it, but he shall sin. And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscience be only doubtful whether a thing be lawful or no, but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it unlawful: 
d Plus est standum prae epto praelati, quam conscientiae. Bonav. 2. sent. distinct. 39 ) in that case if the Magistrate shall command it to be done, the subject with a good conscience may do it, nay he cannot with a good conscience refuse to do it, though it be dubitante conscientiâ.  
But you will yet say, that in doubtful cases the safer part is to be chosen. So say I too; and am content that rule should decide this question: only let it be rightly applied. Thou thinkest it safer, where thou doubtest of the unlawfulness, to forbear then to do: as for example, if thou doubtest whether it be lawful to kneel at the Communion, it is safest in thy opinion therefore for thee not to kneel. So should I think too, if thou wert left merely to thine own liberty. But thou dost not consider how thou art caught in thine own net, and how the edge of thine own weapon may be turned upon thee point-blank not to be avoided, thus. If authority command thee to kneel, which whether it be lawful for thee to do, or not, thou doubtest; it cannot choose but thou must needs doubt also, whether thou mayest lawfully disobey, or not. Now then here apply thine own Rule, In dubiis pars tutior, and see what will come of it. Judge, since thou canst not but doubt in both cases, whether it be not the safer of the two, 
a Gregor.  to obey doubtingly, than to disobey doubtingly. Tene certum, demitte incertum, is S. Gregory his rule: where there is a certainty, and an uncertainty, let the uncertainty go, and hold to that which is certain. Now the general is certain, that thou art to obey the Magistrate in all things not contrary to the will of God; but the particular is uncertain, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, because thou doubtest of it.) Deal safely therefore, and hold thee to that which is certain, and obey.  
But thou wilt yet allege, that the Apostle here condemneth the doing of any thing, not only with a gainsaying, but even with a doubting conscience: because doubting also is contrary to faith; and he that doubteth is even for that condemned, if he eat. Oh beware of mis-applying Scripture! it is a thing easily done, but not so easily answered. I know not any one gap that hath let in more and more dangerous errors into the Church, than this: that men take the words of the sacred Text fitted to particular occasions, and to the condition of the times wherein they were written; and then apply them to themselves and others as they find them, without due respect had to the differences that may be between those times and cases, and the present. Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes. Thus the Constitutions that the Apostles made concerning Deacons and Widows in those primitive times, are with much importunity, but very importunely withal, urged by the Disciplinarians: And sundry other like things I might instance in of this kind, worthy the discovery, but that I fear to grow tedious. Briefly then, the Apostles whole discourse in this Chapter, and so wheresoever else he toucheth upon the point of Scandals, is to be understood only in that case where men are left to their own liberty in the use of indifferent things: the Romans, Corinthians, and others to whom S. Paul wrote about these matters, being not limited any way in the exercise of their liberty therein by any overruling authority. But where the Magistrates have interposed, & thought good upon mature advice to impose Laws upon those that are under them, whereby their liberty is (not infringed, as some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it: there the Apostolical directions will not hold in the same absolute manner, as they were delivered to those whom they then concerned; but only in the equity of them, so far forth as the cases are alike, & with such meet qualifications & mitigations, as the difference of the cases otherwise doth require. So that a man ought not out of private fancy, or merely because he would not be observed for not doing as others do, or for any the like weak respects, to do that thing of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise: which was the case of these weak ones among the Romans, for whose sakes principally the Apostle gave these directions. But the authority of the Magistrate intervening so altars the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to do this or that, altogether unlawful, in regard they were free, & we are bound: for the reasons already shown, which I now rehearse not.  
But you will yet say, (for in point of obedience men are very loath to yield so long as they can find any thing to plead,) those that lay these burdens upon us, at leastwise should do well to satisfy our doubts, and to inform our consciences concerning the lawfulness of what they enjoin; that so we might render them obedience with better cheerfulness. How willing are we sinful men to leave the blame of our miscarriages any where rather than upon ourselves! But how is it not incongruous the while, that those men should prescribe rules to their governor's, who can scarcely brook their governor's should prescribe Laws to them? 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon apud Stob. Serm. 3.  It were good we would first learn how to obey, ere we take upon us to teach our betters how to govern. However, what governor's are bound to do, or what is fit for them to do, in the point of information; that is not now the question. If they fail in any part of their bounden duty, they shall be sure to reckon for it one day: but their failing cannot in the mean time excuse thy disobedience. Although I think it would prove a hard task, for whosoever should undertake it, to show that Superiors are always bound to inform the consciences of their inferiors concerning the lawfulness of every thing they shall command. If sometimes they do it, where they see it expedient or needful; sometimes again (and that perhaps oftener,) it may be thought more expedient for them, and more conducible for the public peace and safety, only to make known to the people what their pleasures are, reserving to themselves the reasons thereof. I am sure, in the point of Ecclesiastical ceremonies and Constitutions, (in which case the aforesaid allegations are usually most stood upon,) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of authority, as is to be seen at large in the preface commonly printed before the book of Common prayer concerning that argument: enough to satisfy those that are peaceable, and not disposed to stretch their wits to cavil at things established. And thus much of the second Question, touching a doubting conscience: whereon I have insisted the longer, because it is a point both so proper to the Text, & whereat so many have stumbled.  
There remaineth but one other Question, and that of far smaller difficulty; What is to be done, when the conscience is scrupulous? I call that a scruple, when a man is reasonably well persuaded of the lawfulness of a thing, yet hath withal some jealousies and fears, lest perhaps it should prove unlawful. Such scruples are most incident to men of melancholy dispositions, or of timorous spirits; especially if they be tender-conscienced withal: and they are much increased by the false suggestions of Satan; by reading the books, or hearing the Sermons, or frequenting the company of men more strict, precise, and austere in sundry points, than they need or aught to be; and by sundry other means which I now mention not. Of which scruples it behooveth every man, first, to be wary that he do not at all admit them, if he can choose: or, if he cannot wholly avoid them, that secondly, he endeavour so far as may be to eject them speedily out of his thoughts, as Satan's snares, and things that may breed him worse inconveniencies: or, if he cannot be so rid of them, that then thirdly he resolve to go on according to the more profitable persuasion of his mind, and despise those scruples. And this he may do with a good conscience, not only in things commanded him by lawful authority, but even in things indifferent and arbitrary, and wherein he is left to his own liberty.  
Much more might have been added for the farther both declaration and confirmation of these points. But you see I have been forced to wrap things together, that deserve a more full and distinct handling, that I might hold some proportion with the time. I had a purpose briefly to have comprised the sum of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance, and to have added also something by way of direction, what course might be the most probably taken for the correcting of an erroneous conscience, for the settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more than time that I should give place to other business: and the most, and most material of those directions, have been here and there occasionally touched in that which hath been delivered already: in which respect I may the better spare that labour. Beseech we God the Father of our Lord Jesus Christ so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due obedience to him first, and then to every Ordinance of man for his sake.  
Now to this Father, Son, and blessed Spirit, three persons, and one eternal God, be ascribed all the Kingdom, the power and the glory, both now and for evermore. Amen.  
FINIS.   

AD MAGISTRATUM. The First Sermon. At a public Sessions at Grantham, Lincoln, 11 June 1623.  JOB 29. ver. 14, 15, 16, 17. 
14. I put on righteousness, and it clothed me: my judgement was as a Robe and Diadem.  
15. I was eyes to the blind, and feet was I to the lame.  
16. I was a Father to the poor: and the cause which I knew not I searched out.  
17. And I broke the jaws of the wicked; and plucked the spoil out of his teeth.  
WHere silence against foul and false imputations may be interpreted a 
a Si, cum mihi furta, largitiones— objiciuntur, ego respondere soleo meis— non tàm sum existimandus de rebus gestis gloriari, quam de objectis non confiteri. Cic. pro domo sua.  Confession; there the protestation of a man's own innocency is ever just, and sometimes 
b Mihi de mem●tipso et●m multa dicendi necessitas quaedam imposita est ab illo. Cic. pro Syll.  necessary. When others do us open wrong; it is not now Vanity, but Charity, to do ourselves open right: and whatsoever appearance of folly or vain boasting there is in so doing; they are chargeable with all that compel us thereunto, and not we. (I am become a fool in glorying; but ye have compelled me, 2 Cor. 12.11.) It was neither pride nor passion in job, but such a compulsion as this, that made him so often in this book proclaim his own righteousness. Amongst whose many and grievous afflictions, as it is hard to say which was the greatest; so we are sure this was not the least, that he was to wrestle with the unjust and bitter upbraid of unreasonable and incompassionate men. They came to visit him as friends; and as friends they should have comforted him. But sorry friends they were, and 
c Job 16.2.  miserable comforters: indeed not comforters, but torments; and Accusers rather than Friends. Seeing Gods hand heavy upon him; for want of better or other proof, they charge him with Hypocrisy. And because they would not seem to deal all in generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they therefore go on more particularly, (but as falsely) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him: Chap. 22.6, etc. Thou hast taken a pledge from thy brother for naught; and hast stripped the naked of their clothing. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. But as for the mighty man, he had the earth; and the honourable man dwelled in it. Thou hast sent widows away empty, and the arms of the fatherless hast thou broken.  
Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, 
a E●si ego dignus hac● ontumelia, at tu indignus qui faceres tamen. Terent.  who (if he had deserved it) should least of all have done it, his 
b Psal. 55.12.— 14.  neighbours and familiar friends; can you blame the good man, if to remove such false aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he doth in this Chapter something largely; wherein he declareth how he demeaned himself in the time of his prosperity in the administration of his Magistracy, far otherwise than was laid to his charge. [When the ear heard me, than it blessed me; and when the eye saw me, it gave witness to me. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy] in the next immediate verses before these. And then he goeth on in the words of my Text, I put on righteousness, etc.  
It seemeth job was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he only Bonus vir, a good man; and yet if but so, his friends had done him much wrong to make him an Hypocrite: but he was Bonus Civis too, a good Commonwealths-man; and therefore his friends did him yet more wrong to make him an Oppressor. Indeed he was neither the one, nor the other. But it is not so useful for us to know what manner of man job was; as to learn from him what manner of men we should be. The grieved spirit of job indeed at first uttered these words for his own justification: but the blessed spirit of God hath since written them for our instruction. To teach us from jobs example how to use that measure of greatness and power which he hath given us, be it more, be it less, to his glory, and the common good. So that in these words we have to consider, as laid down unto us under the person, and from the example of job, some of the main and principal duties which concern all those that live in any degree of Eminency or Authority either in Church or Commonwealth; and more especially those that are in the Magistracy, or in any office appertaining to justice..  
And those Duties are four. One, and the first, as a more transcendent and fundamental duty: the other three, as accessary helps thereto, or subordinate parts thereof. That first is, a Care and Love, and Zeal of justice.. A good Magistrate should so make account of the administration of justice, as of his chiefest business; making it his greatest glory and delight. Ver. 14. [I put on righteousness, and it clothed me: my judgement was a robe and a diadem.] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand in need of his help, and be helpful unto them, ver. 15. and part of 16. [I was eyes to the blind, and feet was I to the lame, I was a father to the poor.] The Third is Diligence in Examination. A good Magistrate should not be hasty to credit the first tale, or be carried away with light informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [And the cause which I knew not I searched out.] The Fourth is Courage and Resolution in executing. A good Magistrate, when he goeth upon sure grounds, should not fear the faces of men, be they never so mighty or many; but without respect of persons execute that which is equal and right even upon the greatest offender, Ver. 17. [And I broke the jaws of the wicked, and plucked the spoil out of his teeth.] Of these four in their order: of the first, first; in these words, I put on righteousness, etc.  
This Metaphor of clothing is much used in the Scriptures in this notion; as it is applied to the soul, & things appertaining to the soul. In Psalm 109. David useth this imprecation against his enemies; [
a Psal. 109.29.  Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak.] And the Prophet Esay speaking of Christ and his Kingdom, and the righteousness thereof, Chap. 11. thus describeth it, [
b Esay 11.5.  Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.] Likewise in the New Testament, Saint Paul in one place biddeth us 
c Rom. 13.14.  put on the Lord jesus Christ: in another exhorteth women to 
d 1 Tim. 2.9, 10.  adorn themselves instead of broidered hair and gold and pearls and costly array, with shamefacedness and sobriety, and (as becoming women professing godliness) with good works: in a third furnisheth the spiritual soldier with 
e Eph. 6.14, etc.  Shoes, Girdle, Breastplate, Helmet, and all necessary accoutrements from top to toe. In all which and other places, where the like Metaphor is used; it is ever to be understood with allusion to one of the three special ends and uses of apparel. For we cloth ourselves, either first, for necessity, and common decency, to cover our nakedness; or secondly, for security and defence against enemies; or thirdly, for state and solemnity, and for distinction of offices and degrees. Our cloaks, and coats, and ordinary suits, we all wear to cover our nakedness: and these are Indumenta, known by no other but by the general name of Clothing or Apparel. Soldiers in the wars wear Morions, and Cuirasses, and Targets, and other habiliments for defence: and these are called Arma, Arms, or Armour. Kings and Princes were Crowns and Diadems; inferior Nobles, and Judges, and Magistrates, and Officers, their Robes, and ●urres, and Hoods, and other ornaments fitting to their several degrees and offices, for solemnity of state, and as ensigns or marks of those places and stations wherein God hath set them: and these are Infulae, Ornaments or Robes. It is true; justice, and judgement, and every other good virtue and grace is all this unto the soul; serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the armour, and for the Robes of the soul. But here I take it, job alludeth esecially to the third use. The propriety of the very words themselves give it so: for he saith he put righteousness and judgement upon him as a Robe and a Diadem; and such things as there are worn, not for necessity, but state. job was certainly a Magistrate, a judge at the least; it is evident from the seventh verse: and to me it seemeth not improbable that he was a 
f Non dubito quin Iob fuerit R●x. Didac. Stun. in Job 1.3.  King; though not likely such as the Kings of the earth now are (whose dominions are mider, and power more absolute,) yet possibly such as in those ancient times, and in those Eastern parts of the world were called Kings, viz. a kind of petty Monarch, and supreme governor within his own territories, though perhaps but of one single City with the Suburbs, and some few neighbouring Villages. In the first Chapter it is said that he was 
g Job 1.2.  the greatest man of all the East: and in this Chapter he saith of himself, that 
h Job 29.9.  When he came in presence, the Princes and the Nobles held their tongues; and that 
i Ibid. ver. 25.  He sat as chief, and dwelled as a King in the Army; and in this verse he speaketh as one that wore a Diadem, an ornament 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proper to Kings. Now Kings, we know, and other Magistrate's place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of 
l 
Cultus magnificus addit hominibus authoritatem. Quintil. 8. Inst.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss. 19 Hoc Priami gestamen erat, cum jura vocatis More dabat populis. Virgil. Aen. 7. See Franc. Pollet. 3 Hist. fori. Rom. 6.   reverence into the subject towards their Superior; and adding in the estimation of the people, both glory and honour, and Majesty to the person, and withal pomp and state, and solemnity to the actions of the wearer. By this speech then of putting on justice and judgement as a Robe and a Diadem, job showeth that the glory and pride which Kings and Potentates are wont to take in their Crowns, and Sceptres, and royal Vestments, is not more, than the glory & honour which he placed in doing justice & judgement. He thought that was true honour, not which reflected from these empty marks and ensigns of Dignity, but which sprang from those virtues, whereof these are but dumb remembrances. If we desire yet more light into the Metaphor; we may borrow some from David, 
m Psal. 109.16, 17.  Psal. 109. where speaking of the wicked, he saith ver. 17. that he clothed himself with cursing like a garment: and by that he meaneth no other than what he had spoken in the next verse before, plainly and without a Metaphor, His delight was in Cursing. By the Analogy of which place we may not unfitly understand these words of job, as intimating the great love he had unto justice, and the great pleasure and 
n It is joy to the just to do judgement. Prov. 21.15.  delight he took therein. Join this to the former; and they give us a full meaning. Never ambitious usurper took more pride in his new got Crown or Sceptre, never proud Minion took more pleasure in her new and gorgeous apparel; then job did true 
o juris & aequitatis, quae virum princip●m ornant, studiosissimus eram. Vatabl. hic.  glory and delight in doing Justice and Judgement. He put on righteousness, and it clothed him; and judgement was to him what to others a Robe and a Diadem is: honourable and delightful.  
Here then the Magistrate and every Officer of Justice may learn his first and principal, and (if I may so speak) his Master-duty, (and let that be the first observation:) namely, to do justice and judgement with delight, and zeal, and cheerfulness. I call it his Master-duty; because where this is once rightly and sound rooted in the conscience, the rest will come on easily, and of themselves. This must be his primum, and his ultimum; the foremost of his desires, and the utmost of his endeavours, to do Justice and Judgement. He must make it his chiefest business; and yet count it his lightsome recreation: make it the first and lowest step of his care; and yet withal count it the last and highest rise of his honour. The first thing we do in the morning before we either eat or drink, or buckle about any worldly business, is to put our clothes about us: we say, we are not ready till we have done that. Even thus should every good Magistrate do: before his private, he should think of the public affairs; and not count himself ready to go about his own profits, his shop, his ship, his lands, his reckonings, much less about his vain pleasures, his jades, his curs, his kites, his any thing else, till first with job, he had put on righteousness as a garment, and clothed himself with judgement as with a Robe and a Diadem.  
Nor let any man think this affection to justice to have been singular in job: much less impute it to simplicity in him. For behold another like affectioned; and he a greater, and I may say too a wiser than job, for God himself hath witnessed of him, that for 
a 3 King. 3.12.  wisdom there was never his like before him, nor should come after him, Solomon the King. Who so much manifested his love and affection to justice and judgement, that when God put him to his choice to ask what he would, and he should have it; he asked 
b 3 Kings. 3.5— 11.  not long life, or riches, or victory, or any other thing, but only Wisdom; and that in this kind Prudentiam regitivam, Wisdom 
c Ibid. ver. 9 to discern judgement, ver. 11.  to discern between good and bad, that he might go in and out before the people with skill, and rule them prudently with all his might in righteousness and equity: And the Text saith, 
d Ibid. ver. 10.  The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon's judgement, who is wiser than the wisest of them: and yet for farther conviction, behold a wiser than Solomon is here; even jesus Christ the righteous, the God of Solomon, and the Saviour of Solomon, 
e Col. 2.3.  in whom are hidden all the treasures of Wisdom and Knowledge. Of whom David having said in Psal. 45. that the sceptre of his kingdom is a righteous sceptre, he proceedeth immediately to show wherein especially consisted the righteousness of the Sceptre of his Kingdom: Not so much in doing righteousness, and punishing iniquity, (though that also;) as in loving righteousness, and hating iniquity. [
f Psal. 45.6, 7.  The Sceptre of thy Kingdom is a righteous sceptre: Thou hast loved righteousness, and hated iniquity; therefore God, etc.] And you heard already out of the eleventh of Esay, that 
g Esay 11.5.  righteousness was the girdle of his loins, and faithfulness the girdle of his reins. Magistrates from the examples of job, of Solomon, of jesus Christ himself, should learn to make justice and judgement their greatest both glory and delight.  
To bad things examples will draw us on fast enough; without, yea, many times against reason: but in good things, it is well if examples and reasons together can any thing at all prevail with us. And here if reason may rule us; surely good reason there is, we should be thus affectioned to justice, as hath been said: whether we respect the thing itself, or GOD, or ourselves, or others. The thing itself, justice, both in the common consideration of it, as it is a virtue, is, as every other virtue is, honourable and lovely, and to be desired for its own sake: and in the special nature of it, as it is justice, is a virtue so necessary and profitable to humane society, and withal so 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eth. Nicom. 3. ex Theogn.  comprehensive of all other virtues, as that those men who labour to pervert it, do yet honour it; and even those men 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philop. in Prior. Arist.  who themselves will not use it, cannot yet but love it, at leastwise commend it in others. judgement, Mercy, and Faithfulness our Saviour Christ reckoneth as the 
c Mat. 23.23.  weightiest matters of the Law, Mat. 23. And 
d Prov. 24.26.  every man (saith Solomon, Prov. 24.) will● kiss his lips that giveth a right answer: that is, Every man will love and honour him that loveth and honoureth justice.. Ought you to delight in any thing more than virtue: or in any virtue more than the best? and such is justice. Again, by due administration of justice and judgement GOD is much glorified. Glorified in the encouragement of his servants, when for well-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the increase, and in the peace and prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections, when they who are his Ministers and Deputies for this very thing, for the execution of justice, do labour to resemble him whose ministers and deputies they are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek his? and can you do that more readily and effectually, than by doing justice and judgement? And as for ourselves; What 
e Quid est suavius quam benè rem gerere hono publico? Plaut. in Capt. 3.2.  comfort will it be to our souls, when they can witness with us that we have even set ourselves to do good, in those callings wherein God hath set us? Every man that hath a Calling, must 
f Rom. 12.7.  wait thereon, and do the duties belonging thereto, at his peril: and it will be much for his ease to be lightsome and cheerful therein. So shall he make of a 
g 
Faxis ut libeat quod est necesse.  
Auson. in Sent. Periand.   necessity a virtue; and do that with pleasure, which he must do howsoever, or answer for the neglect: whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his whole life no better nor other than a long and lasting affliction. And besides, we much deceive ourselves, if we think our own private good to be severed from the public; and so neglect the public employments to follow our own private affairs. For the private is not distinguished from the public; but 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenop. de venatione; apud Stob●um.  included in it: and no man knoweth what mischiefs unawares he prepareth for his private estate in the end; whilst thinking to provide well enough for himself, he cherisheth in the mean time, or suffereth abuses in the public. Ought we not by making justice and judgement our glory and delight, to reap the comfort of it in our consciences, to 
i Quapropter edulcare convenit vitam. Cn. Marius in Mimiambis, apud A. Ge●l. 15.25.  sweeten the miseries and travails of our lives and callings, and to secure our private in the common safety: rather than by or not doing justice, or doing it heavily & heartlesly, wound our own Consciences, make the afflictions of this life yet more afflictive, and in the decay of the public, insensibly promote the ruin of our private state and prosperity? And lastly, if we respect others; what can be more glorious for us, than by our zeal and forwardness first to shame and then to quicken up the backwardness of others; that with joint hearts and hands they and we together may aim at the peace and prosperity, and good of the Commonwealth? It is not easy to say what manifold benefits redound to the Commonwealth from the due execution of justice: or from the slacking thereof, what a world of mischiefs! How honourable are we and glorious, if by our zeal we have been the happy instruments of those so many, so great benefits? How inglorious and vile, if by our negligence we have made ourselves guilty of these so many, so great mischiefs! If we neglect justice, we countenance disorders, which by Justice are repressed; we disarm innocency, which by Justice is protected; we banish Peace, which by Justice is maintained; we are traitors to the King and his Throne, which by justice are 
k Prov. 16.12.  established; we pull upon us Gods plagues and judgements, which by justice are averted. Ought we not much rather by our forwardness in doing justice to repress disorders, protect innocency, maintain peace, secure the King & State, and turn away God's judgements from ourselves and others? See now if we have not reason to love Justice and Judgement, and to make it our delight; to put righteousness upon us, and to cloth us with judgement as with a Robe and a Diadem: being a thing in itself so excellent; and being from it there redoundeth so much glory to God, to ourselves so much comfort, and so much benefit unto others. The inferences of use from this first Duty, as also from the rest, I omit for the present: reserving them all to the latter end: partly, because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation. And therefore without farther ado, I proceed forthwith to the next duty, contained in these words, [I was eyes to the blind, and feet was I to the lame; I was a father to the poor.]  
Wherein job declareth his own readiness in his place and Calling to be helpful to those that were any way distressed, or stood in need of him, by affording them such supply to his power, as their several necessities required. And like him should every Magistrate be in this also; which I propose as the second Duty of the good Magistrate: he must be forward to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl.  succour those that are distressed and oppressed; and to help and relieve them to his power. men's necessities are many, and of great variety: but most of them spring from one of these two defects, ignorance, or want of skill; and impotence, or want of power: here signified by Blindness, and Lameness. The blind man perhaps hath his limbs, and strength to walk in the way, if he could see it: but because he wanteth his eyes, he can neither find the right way, nor spy the rubs that are in it; and therefore he must either sit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sight perfect, and knoweth which way he should go, and seeth it well enough: but because he wanteth his limbs, he is not able to stir a foot forward; and therefore he must have patience perforce, and be content to sit still, because he cannot do withal. Both the one and the other may perish, unless some good body help them: and become a guide to the blind, a staff to the lame; leading the one, and supporting the other. Abroad in the world there are many, in every Society, Corporation, and Congregation, there are some, of both sorts: some Blind, some Lame. Some that stand in need of Counsel, and Advice, and Direction; as the Blind: others that stand in need of Help, and Assistance, and Support; as the Lame. If there be any other besides these, whose case deserveth pity, in what kind so ever it be; the word Poor comprehendeth him, and maketh him a fit object for the care and compassion of the Magistrate. To each of these the Magistrate must be a succourer to his power. He must be, as here job was, an eye to the blind, 
b Lyra hic.  ignorantem dirigendo; by giving sound and honest counsel the best he can to them that are simple, or might without his help be easily overseen. And he must be, as here job was, feet to the lame, impotentem adjuvando; by giving countenance and assistance in just and honest causes the best he can to them that are of meaner ability, or might without his help be easily overborne. If there be either of these, or any other defect, which standeth in need of a supply in any other man; he must be, as here job was, a 
c See Syrac. 4.10.  father to the poor, indigentem sublevando; by giving convenient safety and protection the best he can to them that are destitute of help, and fly unto him as to a sanctuary for shelter and for refuge in any misery, grievance, or distress. Upon these he must both have compassion inwardly: and he must show it too outwardly: Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor; and to be sorry for them: but his compassion must be real. He must lend his eyes to the Blind, to direct them; and he must lend his feet to the Lame, to support them; and he must pity the Poor as a father doth his children, so pity them, that he do something for them.  
Princes, and judges, and Magistrates were not 
a 
Non mihi, sed populo. A Adrianus Imp.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. in Epist. ad Alex.   ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear rule and to 
b It a magnae vires gloriae decorique sunt, si illis salutaris potentia est. Nam pestifera vis est, valere ad nocendum. Seneca. 1. de clem. 3.  domineer at pleasure; as for the people's sakes, that the people might have to whom to resort, and upon whom to depend for help and succour, and relief in their necessities. And they ought to remember, that for this end GOD hath endued them with that power which others want; that they might by their power help them to right, who have not power to right themselves. [
c Senec. in Medea. 2.2.  Hoc reges habent magnificum & ingens, etc. Prodesse miseris, supplices fido lare Protegere, etc.] This is the very thing wherein the preeminence of Princes, and Magistrates, and great ones above the ordinary sort singularly consisteth, and wherein specially they have the advantage, and whereby they hold the title of 
d Psal. 82.6. Hoc tecum commune This, quod utrique rogati Supplicibus vestris ferre soletis opem. Ovid. 2. de Ponto 9  Gods, that they are able to do good and to help the distressed, more than others are. For which ability how they have used it, they stand accountable to him from whom they have received it: and woe unto them, if the accounts they bring in, be not in some reasonable proportion answerable to the receipts. 
e Wisd. 6.6.  Potentes potenter: into whose hands 
f Luk. 12.48.  much hath been given, from their hands much will be required; and the mighty ones, if they have not done a mighty deal of good withal, shall be mightily tormented. And as they have received power from God; so they do receive honours, and services, and tributes from their people for the maintenance of that power: and these as wages by Gods righteous ordinance for their care and pains for the people's good. God hath imprinted in the natural conscience of every man notions of fear, and honour, and reverence, and obedience, and subjection, and contribution, and other duties to be performed towards Kings, and Magistrates, and other superiors, 
g Rom. 13.5.  not only for wrath, but also for conscience sake: and all this for the maintenance of that power in them, by the right use whereof themselves are again maintained. Now the same conscience which bindeth us who are under authority, to the performance; bindeth you who are in authority to the requital, of these duties. I say, the same Conscience; though not the same wrath: for here is the difference. Both Wrath and Conscience bind us to our duties; so that if we withdraw our subjection, we both wound our own Consciences, and incur your just wrath: but only Conscience bindeth you to yours, and not Wrath; so that if ye withdraw your help, we may not use wrath, but must suffer it with patience, and permit all to the judgement of your own consciences, and of God the judge of all men's consciences. But yet still in Conscience the obligation lieth equally upon you and us: As we are bound to give you honour, so are you to give us safety; as we to fear you, so you to help us; as we to fight for you, so you to care for us; as we to pay you tribute, so you to do us right. For 
h Rom. 13.6.  For this cause pay we tribute and other duties, unto you who are Gods ministers; even because you ought to be attending continually upon this very thing, to approve yourselves as 
i Rom. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 22.25.  the ministers of God to us for good. Oh that we could all superiors and inferiors, both one and other, remember what we owed each to other; and by mutually striving to pay it to the utmost, so endeavour ourselves to 
k Rom. 13.8.  God But in the mean time, we are still injurious, if either we withdraw our subjection, or you your help; if either we cast off the duty of children, or you the care of Fathers. Time was, when judges, and Nobles, and Princes delighted to be called by the name of Fathers. The Philistims called their Kings by a peculiar appellative, 
l Gen. 20.2. & 26.1. & Psal. 34. in titulo.  Abimelech; as who say, The King my Father. In Rome the Senators were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperors, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his stile 
m— sed Roma parentem, Roma patrem patriae Ciceronem libera dixit. Juven. satire 8.— patrem patriae appellavimus, ut sciret datam sibi potestatem patriam; quae est, temperatissima, liberis consulens, suáque post illos ponens. Senec. 1. de Clem. 14.  Pater patriae, a Father to his Country. Naaman's servants in 4 King· 5. call him Father, 
n. 4 Kings 5.13.  My Father, if the Prophet had commanded thee, etc. And on the other side David the King speaketh unto his Subjects, as a Father to his children in Psal. 34. 
o Psal. 34.11.  Come ye children, etc. and Solomon in the Proverbs every where, My son: even as job here accounteth himself a Father to the poor. Certainly to show that some of these had, and that all good Kings and Governors should have a 
p Út eos quasi filios ●erneret per amorem, quibus pater praeerat per protectionem. Gloss. interlin. hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Philo, de create. Principis.  fatherly care over, and bear a fatherly affection unto, those that are under them.  
All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum bono universitatis, stand with equity and justice, and with the common good. For 
a Prov. 3.3. Mat. 23.23. Non auferat verit as misericordiam, nec misericordia impediat veritatem. August. sent. 110. apud Prosperum.  Mercy and justice must go together, and help to temper the one the other. The Magistrate and Governor must be a Father to the poor: to protect him from injuries, and to relieve his necessities; but not to maintain him in idleness. All that the Father oweth to the Child is not love and maintenance: he oweth him too Education; and he oweth him correction. A Father may love his Child too fond, and make him a wanton; he may maintain him too highly, and make him a prodigal: But he must give him Nurture too, as well as Maintenance, lest he be better fed than taught; and correct him too, as well as love him, lest he bring him most grief when he should reap most comfort from him. Such a fatherly care ought the civil Magistrate to have over the poor. He must carefully defend them from wrongs and oppressions; he must providently take order for their convenient relief and maintenance: But that is not all, he must as well make provision to set them on work, and see that they follow it; and he must give them sharp correction when they grow idle, stubborn, dissolute, or any way out of order. This he should do, and not leave the other undone. There is not any speech more frequent in the mouths of beggars and wanderers, wherewith the Country now swarmeth, than that men would be good to the poor: and yet scarce any thing so much mistaken as that speech in both the terms of it: most men neither understanding aright who are the poor, nor yet what it is to be good to them. Not he only is good to the poor, that delivereth him when he is oppressed: nor is he only good to the poor, that relieveth him when he is distressed: but he also is good to the poor, that punisheth him when he is idle. He is good to the poor that helpeth him, when he wanteth: and he is no less good to the poor, that whippeth him when he deserveth. This is indeed to be good to the poor; to give him that alms first, which he wanteth most; if he be hungry, it is alms to feed him; but if he be idle and untoward, it is 
b Non solùm qui dat esurienti cibam, sitienti potum— verùm e●●am & qui emendat verbere in q●ē postet as datur, v. l `co●rcet aliquâ disciplinâ in eo quod corripit, & aliquâ emendat●riâ poenâ pl. ctit, el●é mosynam dat, quia misericordiam praestat. Aug. in Enchirid. c. 72.  alms to whip him. This is to be good to the poor: But who then are the poor we should be good to, as they interpret goodness? Saint Paul would have▪ 
c 1 Tim. 5.3.  Widows honoured; but yet those that are widows indeed: so it is meet the poor should be relieved, but yet those that are poor indeed. Not every one that begs is poor; not every one that wanteth is poor, not every one that is poor is poor indeed. They are the poor, whom we private men in Charity, and you that are Magistrates in ●ustice stand bound to relieve, who are old, or impotent, and unable to work; or in these hard and depopulating times are willing but cannot be set on work; or have a greater charge upon them than can be maintained by their work. These, and such as these, are the poor indeed: let us all be good to such as these. Be we that are private men as brethren to these poor ones, and show them mercy: be you that are Magistrates as Fathers to these poor ones, and do them justice. But as for those idle stubborn professed wanderers, that can and may and will not work, and under the name and habit of poverty rob the poor indeed of our alms and their maintenance: let us harden our hearts against them, and not give them; do you execute the severity of the Law upon them, and not spare them. It is Saint Paul's Order, nay it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, 
d 2 Thess. 3.10.  He that will not labour, let him not eat. These Ulcers and Drones of the Commonwealth are ill worthy of any honest man's alms, of any good Magistrate's protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind, and feet was I to the lame: I was a Father to the poor. Followeth next the third Duty, in these words, The cause which I knew not I searched out.  
Of which words some frame the Coherence with the former, as if job had meant to clear his mercy to the poor from suspicion of partiality and injustice: and as if he had said I was a Father indeed to the poor; pitiful and merciful to him; and ready to show him any lawful favour: but yet not so, as 
a Ne crederetur quòd saveret cis nimis in praejudicium justitiae; subditur [& causam.] Lyran. hic.  in pity to him, to forget or pervert justice. I was ever careful before I would either speak or do for him, to be first assured his cause was right and good: and for that purpose, if it were doubtful, 
b Ne fortè motu pi●tatis indiscretae condescenderem ei in praejudicium justitiae. Lyran. hic.  I searched it out, and examined it, before I would countenance either him or it. Certainly thus to do is agreeable to the rule of justice; yea and of Mercy too: for it is one Rule in showing Mercy, that it be ever done salvis pietate & justitiâ, without prejudice done to piety and justice. And as to this particular, the commandment of God is express for it in Exod. 23. 
c Exod. 23.3.  Thou shalt not countenance no not a poor man in his cause. Now if we should thus understand the coherence of the words; the special duty which Magistrates should hence learn, would be indifferency: in the administration of Justice not to make difference of rich or poor, far or near, friend or foe, one or other; but to consider only and barely the equity and right of the cause, without any respect of persons, or partial inclination this way or that way.  
This is a very necessary duty indeed in a Magistrate of justice; and I deny not but it may be gathered without any violence from these very words of my Text: though to my apprehension not so much by way of immediate observation from the necessity of any such coherence; as by way of consequence from the words themselves otherwise. For what need all that care and pains and diligence in searching out the cause, if the condition of the person might overrule the cause after all that search, and were not the judgement to be given merely according to the goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third observation) is diligence, and patience, and care to hear, and examine, and inquire into the truth of things; and into the equity of men's causes. As the Physician before he prescribe receipt or diet to his patient, will first feel the pulse, and view the urine, and observe the temper and changes in the body, and be inquisitive how the disease began, and when, and what fits it hath, and where and in what manner it holdeth him, and inform himself every other way as fully as he can in the true state of the body, that so he may proportion the remedies accordingly without error: so ought every Magistrate in causes of Justice, before he pronounce sentence or give his determination, whether in matters 
a Omnia judicia aut distrabendarum controversiarum, aut puniendorum maleficiorum caus● repe●ta sunt. Cic. pro Cecina.  judicial or criminal; to hear both parties with equal patience, to examine witnesses and other evidences advisedly and throughly, to consider and wisely lay together all allegations and circumstances, to put in quaeres and doubts upon the by, and use all possible expedient means for the bolting out of the truth; that so he may do that which is equal and right without error.  
A duty not without both Precept and Precedent in holy Scripture. Moses prescribeth it in Deut. 17. in the case of Idolatry, 
a Deut. 17.2. etc. See also Deut. 13.14.  If there be found among you one that hath done thus or thus, etc. And it be told thee, and thou hast heard of it, and inquired diligently, and behold it to be true, and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, etc. The offender must be stoned to death; and no eye pity him: but it must be done orderly, and in a legal course; not upon a bare hear-say, but upon diligent examination and inquisition, and upon such full evidence given in, as may render the fact certain, so far as such cases ordinarily are capable of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Ethic. 1.  certainty. And the like is again ordered in Deut. 19 in the case of false witness, 
c Deut. 19.17, etc.  Both the men between whom the controversy is, shall stand before the judges, and the judges shall make diligent inquisition, etc. And in judg. 19 in the wronged Levites case, whose Concubine was abused unto death at Gibeah; the Tribes of Israel stirred up one another to do justice upon the inhabitants thereof; and the method they proposed was this, first to 
d Judg. 19.20.  consider and consult of it, and then to give their opinions. But the most famous example in this kind is that of King Solomon in 3 Kings 3. in the difficult case of the 
e 3 King. 3.16— 28.  two Mothers. Either of them challenged the living child with a like eagerness; either of them accused other of the same wrong, and with the same allegations: neither was there witness or other evidence on either part to give light unto the matter: yet Solomon by that wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would cut the child into halves, and give either of them one half; at the mentioning whereof the compassion of the right mother betrayed the falsehood of her clamorous competitor. And we read in the Apocryphal Story of Susanna, how Daniel by 
f Dan. 13.61.  examining the two Elders severally and apart, found them to differ in one circumstance of their relation, and thereby discovered the whole accusation to be false. judges for this reason were anciently called Cognitores, and in approved Authors 
g Si judicas, cognosce. Sen. in Med. 2.  Cognoscere is as much as to do the office of a Judge: to teach judges that one chief point of their care should be to know the truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, 
h Prov. 18.13. See Syrac. 11. 7, 8.  He that answereth a matter before he heareth it, it is folly and shame unto him; certainly much more is it true of public Magistrates, and in matters of Justice and Judgement: by how much both the men are of better note, and the things of greater moment. But in difficult and intricate businesses, covered with darkness and obscurity, and perplexed with many windings and turnings, and cunning and crafty conveyances, to find a fair issue out, and to spy light at a narrow hole, and by wisdom and diligence to rip up a foul matter, and search a cause to the bottom, and make a discovery of all: is a thing worthy the labour, and a thing that will add to the honour, I say not only of inferior Governors, but even of the supreme Magistrate, the King. 
i Prov. 25.2.  It is the glory of God to conceal a thing, but the honour of Kings is to search out the matter.  
To understand the necessity of this duty; consider, First, that as sometimes Democritus said, the truth lieth 
a Cic. 1 Acad. quaest. in fine. Involuta veritas in alto latet. Sen. 7. de benefic. 1.  in profundo, and in abdito, dark and deep as in the bottom of a pit; and it will ask some time, yea and cunning too, to find it out and bring it to light. Secondly, that through favour, faction, envy, greediness, ambition, and otherwise, innocency itself is often laden with false accusations. You may observe in the Scriptures how 
b 3 Kings 21.13.  Naboth, 
c Jer. 37.13.  jeremy, 
d Acts 24.5. & 25.7.  Saint Paul, and others; and you may see by too much experience in these wretched times, how many men of fair and honest conversation have been accused and troubled without cause: which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood. Thirdly, that informations are for the most part partial, every man making the best of his own tale: and he cannot but often 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. apud Stob. Serm. 44.  err in judgement, that is easily carried away with the first tale, and doth not suspend till he have heard both parties alike. Herein 
f 2 Sam. 16.34  David failed, when upon Ziba's false information he passed a hasty and injurious decree against Mephibosheth. Solomon saith, 
g Prov. 18.17.  He that is first in his own tale seemeth righteous; but then his neighbour cometh and searcheth him out, Prov. 18. as we say commonly, One tale is good, till another be told. Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of justice would not be huddled up hand overhead, but handled with mature 
h Take heed what you do, 2 Chr. 19.5.  deliberation, and just diligent disquisition. 
i Senec. lib. 2. de ira cap. 23.  Cunctari judicantem decet; imo oportet, saith Seneca: he that is to judge, it is fit he should, nay it is necessary he should proceed with convenient leisure. Who judgeth otherwise, and without this due search, he doth not judge, but guess. The good Magistrate had need of patience to hear, and of diligence to search, and of prudence to search out, whatsoever may make for the discovery of the truth in an intricate and difficult cause. The cause which I knew not I searched out. That is the Magistrates third Duty. There yet remaineth a fourth in these words, I broke the jaws of the wicked, and plucked the spoil out of his teeth.  
Wherein job alludeth to ravenous and savage beasts; beasts of prey, that lie in wait for the smaller cattle, and when they once catch them in their paws, fasten their teeth upon them, and tear them in pieces and devour them. Such Lions, and Wolf's, and Bears, and Tigers, are the greedy 
a Qui pote plus urget: pisces ut saepe minutos Magnu' comest, ut aves enecat accipiter. Varro in Margopoli— factus praeda majori minor. Sen. in Hippol. act. 2.  great ones of this world, who are ever ravening after the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and at length eating them up and consuming them. job here speaketh of Dentes and Molares; Teeth and jaws: and he meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtle, as to distinguish them, thus he may do it. Dentes, they are the long 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acuere.—  sharp teeth, the foreteeth; 
c Psal. 37.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ● Phys. tex. 76.  Dentes eorum arma & sagit●ae, saith David, Their teeth are spears and arrows: Molares à molendo, so called from grinding; they are the great double teeth, the jaw-teeths. Those are the Biters, these the Grinders: these and those together, Oppressors of all sorts. Usurers, and prouling Officers, and sly Merchants, and errand Informers, and such kind of Extortioners as sell time, and truck for expedition, and snatch and catch at petty advantages; these use their teeth most, these are Biters. The first, I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschak, that is to bite; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neschek, that is Usury. Besides these Biters, there are Grinders too; men whose teeth are Lapid●s Molures, as the over and the nether millstone: Depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and sore bargains break the backs of those they deal withal. These first by little and little 
d Esay 3.15.  grind the faces of the poor, as small as dust & powder; and when they have done, at length 
e Psal. 14.4.  eat them up one after another, as it were bread: as the Holy Ghost hath painted them out under those very phrases. Now how the Magistrate should deal with these grinders and biters, job here teacheth him: he should break their jaws, and pluck the spoilem out of their teeth; that is, quell and crush the mighty Oppressor, and 
f Eripite nos ex faucibus eorum, quorum crudelitas— Crass. apud Ci●. 1. de Oratore.  deliver the Oppressed from his injuries. For to break the jaw, or the cheekbone, or the teeth, is in Scripture-phrase as much as to abate the pride, and suppress the power, and curb the insolency of those that use their might to overbeare right. So David saith in the third Psalm, that God had saved him by 
g Psal. 3.7.  smiting his enemies upon the cheekbone, and breaking the teeth of the ungodly. And in Psalm 58. he desireth God to 
h Psal. 58.6. See also Prov. 30.14. & Joel 1.6.  break the teeth of the wicked in their mouths, and to break out the great teeth of those young Lions. In which place it is observable, that, as job here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as job also here alludeth, he expressly compareth unto young Lions; lusty and strong, and greedy after the prey.  
Now to the doing of this, to the breaking of the jaws of the wicked, and plucking the spoil out of his teeth; there is required a stout heart, and an undaunted 
a See Syrac. 4.9.  Courage, not fearing the faces of men, should their faces be as the faces of Lions, and their visages never so terrible. And this is the good Magistrates last Duty in my Text; without fear to execute justice boldly upon the stoutest offender, and so to curb the power of great and wicked men, that the poor may live in peace, and keep their own by them. It was one part of Iethroes Character of a good Magistrate in Exod. 18. that he should be 
b Exod. 18.21.  a man of courage. And it was not for nothing that every 
c 3 Kin. 10.20.  step up Solomon's Throne for judgement was supported with Lions: to teach Kings and all Magistrates, that a Lion-like courage and resolution is necessary for all those that sit upon the Throne or Bench for Justice and for Judgement. When 
d 1 Sam. 17.34, etc.  David kept his Father's sheep, and there came a Lion and a Bear, and took a Lamb out of the flock; he went out after the Lion and smote him, and took the Lamb out of his Mouth, and when the Lion rose against him, he took him by the beard, and smote him again, and slew him: and so he did with the Bear also. Every Magistrate is a kind of 
e Esay 44.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepe apud Homer.  shepherd: and the people they are his flock. He must do that then in the behalf of his flock, that David did. Those that begin to make a spoil, though but of the poorest Lamb of the flock, be they as terrible as the Lion and the Bear, he must after them, and smite them, and pluck the spoil out of their teeth: and though they show their spleen, and turn again at it, yet he must not shrink for that; but rather take fresh courage, and to them again, and take them by the beard, and shake them, and never leave them till he have brought them under, and broken their jaws, and in spite of their teeth made them past biting or grinding again in haste. He is a bare 
f John 10.12.  hireling, and not worthy the name of a shepherd, who when he seeth the Wolf coming thrusteth his head in a bush, and leaveth the poor cattle to the spoil. The good Magistrate must put on his resolution: to go on in this course, and without fear of one or other to do justice, upon whosoever dareth do injustice, and to suppress oppression even in the greatest.  
A resolution necessary; whether we consider the Law, the Magistrate, or the Offender. Necessary, First, in respect of the Laws: which, as all experience showeth, are far better unmade, then unkept. 
a Horat. 3. Od. 24.  Quid vanae sine moribus Leges proficiunt? The life of the Law is the Execution; without which the Law is but a dead letter: of less use and regard then scarecrows are in the corn fields; whereof the birds are a little afraid at the first, but anon after a little use they grow so bold with them, as to sit upon their heads and defile them. We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (then against whom never were Laws either better made, or worse executed) Rogues, and Recusants. Now we know the Laws are general in their intents, and include as well the great as the small. The Magistrate therefore who is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist 5. Ethic. 7.  Lex loquens, and whose duty it is to see the laws executed, must proceed as generally, and punish transgressors of the Laws, the great as well as the small. It is an old complaint, yet groweth out of date but slowly; that Laws are like 
c Anacharsis, apud Plutarch in Solone: nonnulli Zaleuco tribuunt.  Cobwebs, wherein the smaller flies are caught, but great ones break through. Surely Laws should not be such, good Laws are not such, of themselves; they do or should intend an 
d Ind latae leges, ne fortior omnia posset. Ovid. 3. Fast.  universal reformation: it is the abuse of bad men, together with the baseness or cowardice of sordid or sluggish Magistrates, that maketh them such. And I verily persuade myself, there is no one thing that maketh good laws so much contemned, even by mean ones too at the last, as the not executing them upon the great ones in the mean time. Let a Magistrate but take to himself that courage which he should do, and now and then make a great man an example of justice; he shall find that a few such examples will breathe more life into the Laws, and strike more awe into the people, than the punishment of an hundred underlings and inferior persons.  
Again, in respect of the Magistrate himself this courage and resolution is necessary; for the maintenance of that dignity and respect which is due to him in his place and calling. Which he cannot more shamefully betray, than by fearing the faces of men. Imagine you saw a goodly tall fellow, tricked up with feathers and ribbons, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers: by and by steppeth in another man perhaps much of his own size, but without either sword or staff, and doth but show his teeth and stare upon him; whereat my gay Champion first trembleth, and anon for very fear letteth his sword fall, and shrinketh himself into the crowd. Think what a ridiculous sight this would be: and just such another thing as this, is a fearful Magistrate. He is adorned with 
a Considera qualia de te praest●s, qui tanta authorita●e subveberit. Cassiod. 6. Epist. 15.  robes, the marks and ensigns of his power. God hath armed him with a 
b Rom. 13.1.  sword; indeed as well to put courage into his heart, as awe into the people's. And thus adorned and armed, he standeth in the eye of the world, and as it were upon the stage; and raiseth an expectation of himself, as if sure this man would do something: his very appearance threateneth destruction to whosoever dareth come within his reach. Now if after all this braving, he should be out-dared with the big looks and bug-words of those that could do him no harm: how justly should he draw upon himself scorn and contempt, 
c Horat. de art. Poct.  parturiunt montes! 
d Prov. 17.16.  Wherefore is there a price, saith Solomon of the sluggard, in the hands of a fool to buy wisdom, and he hath no heart? So, wherefore is there a Sword, may we say of the fearful Magistrate, in the hands of a Coward to do justice, and he hath no heart? You that are Magistrates, remember the promise God hath made you, and the Title he hath given you. You have an honourable promise; [
e 2 Chro. 19.6  GOD will be with you in the cause and in the judgement, 2 Chronicles 19] If God be with you, what need you fear who shall be against you? You have an honourable Title too [
f Psal. 82.6.  I have said ye are Gods, Psalm 82.] If you be Gods, why should you fear the faces of men? This is God's fashion: he 
g 1 Pet. 5.5.  giveth grace to the humble, but he resisteth the proud; he 
h Luke 1.52.  exalteth the meek and lowly, but he putteth the mighty out of their seats. If you will deal answerably to that high name he hath put upon you, and be indeed as Gods; follow the example of God: lift up the poor oppressed out of the mire, and tumble down the confidence of the mighty and proud oppressor; when you 
i Psal. 75.2.4.  receive the Congregation, judge uprightly, and fear not to say to the wicked, be they never so great, Lift not up your horn. So shall you vindicate your selves from contempt: so shall you preserve your persons and places from being baffelled and blurted by every lewd companion.  
Courage in the Magistrate, against these great ones especially, is thirdly necessary in respect of the Offenders. These wicked ones of whom job speaketh, the longer teeth they have, the deeper they by't; and the stronger jaws they have, the sorer they grind; and the greater power they have, the more mischief they do. And therefore these great ones of all other would be well hampered; and have their teeth filled, their jaws broken, their power kerbed. I say not the poor and the small should be spared when they offend: good reason they should be punished with severity. But you must remember I now speak of Courage; and a little Courage will serve to bring under those that are under already. So that if mean men scape unpunished when they transgress, it is oftener for want of care or conscience in the Magistrate, then of Courage. But here is the true trial of your Courage, when you are to deal with these great ones: men not inferior to yourselves, perhaps your equals, yea, and it may be too, your Magistracy set aside, men much greater than yourselves: men great in place, great in wealth, in great favour, that have great friends; but withal that do great harm. Let it be your honour, that you dare be just, when these dare be unjust; and when they dare smite others 
a Esay 58.4.  with the fist of violence, that you dare smite them with 
b Rom. 13.4.  the sword of justice; and that you dare use your power, when they dare abuse theirs. All Transgressors should be looked unto; but more, the greater, and the greatest, most: as a Shepherd should watch his Sheep even from Flies and Maukes; but much more from Foxes; most of all from Wolves. Sure, he is a sorry Shepherd, that is busy to kill Flies and Maukes in his Sheep, but letteth the Wolf worry at pleasure: Why one Wolf will do more mischief in a night, than a thousand of them in a twelvemonth. And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangeth poor Sneaks when they offend (though that is to be done too) but letteth the great thiefs do what they list, and dareth not meddle with them: like Saul, who when God commanded him to destroy all the Amalekites both man and beast, slew indeed the rascality of both, but spared the 
c Sam. 15.3— 9  greatest of the men, and the fattest of the cattle, and slew them not. The good Magistrate should rather, with job here, break the jaws of the wicked, and in spite of his heart, pluck the spoil out of his teeth.  
Thus have you heard the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and reasons of most of them, opened. They are, 1. a love and zeal to justice, 2. Compassion to the poor and distressed, 3. Pains and Patience in examination of causes, 4. Stoutness and Courage in execution of justice. The uses and inferences of all these yet remain to be handled now in the last place, and altogether. All which for order and brevity's sake, we will reduce unto three heads: accordingly as from each of the four mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction; for the choice and appointment of Magistrates according to these four properties. ●econdly, of Reproof, for a just rebuke of such Magistrates as fail in any of these four Duties. Thirdly, of Exhortation; to those that are, or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all kinds of officers whatsoever, any way appertaining unto justice.. And first for Directions.  
Saint Paul saith, 
a Rom. 13.1.  The powers that are, are ordained of God: and yet Saint Peter calleth the Magistracy an 
b 1 Pet. 2.13.  humane ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to itself. The truth is, the substance of the power of every Magistrate is the Ordinance of God; and that is Saint Paul's meaning: but the Specification of the circumstances thereto belonging, as in regard of places, persons, titles, continuance, jurisdiction, subordination, and the rest, is (as Saint Peter termeth it) an humane ordinance, introduced by Custom, or positive Law. And therefore some kinds of Magistracy are higher, some lower, some annual or for a set time, some during life; some after one manner, some after another: according to the several Laws or Customs whereon they are grounded. As in other circumstances, so in this concerning the deputation of the Magistrates person, there is great difference: some having their power by Succession, others by Nomination, and other some by Election. As amongst us, the supreme Magistrate, the King, hath his Power by succession; some inferior Magistrates theirs, by nomination, or special appointment, either immediately, or mediately from the King; as most of our judges and justices: some again by the elections and voices of the multitude; as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the first kind; because such Magistrates are born to us not chosen by us. They do concern in some sort, the second; but most nearly the third kind, viz. Those that are chosen by suffrages and voices: and therefore unto this third kind only I will apply them. We may not think, because our voices are our own, that therefore we may bestow them as we list: neither must we suffer ourselves in a matter of this nature to be carried by favour, faction, spite, hope, fear, importunity, or any other corrupt and partial respect, from those Rules, which ought to level our choice. But we must confer our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the fittest: and the greater the place is, and the more the power is we give unto them and from ourselves; the greater ought our care in voicing to be. It is true indeed, when we have used all our best care, and proceeded with the greatest caution we can; we may be deceived, and make an unworthy choice. For we cannot judge of men's fitness by any demonstrative certainty: all we can do is to go upon probabilities, which can yield at the most but a conjectural certainty, full of uncertainty. Men 
c— fear maxima 〈◊〉 morem hunc homines habent: quod sibi volunt Dum id impetrant, boni sunt; sed id ubi jam penes sese habent, Ex bonis pessimi & fraudulentissi●i sunt. Plaut· in Capt. 2.1. Omnes candidatos, bonos viros dicimus. Senec. Epist. 3.  ambitious and in appetite, till they have obtained their desires, use to dissemble those vices which might make a stop in their preferments; which, having once gotten what they fished for, they bewray with greater freedom: and they use likewise to make a show of that zeal and forwardness in them to do good, which afterwards cometh to just nothing. Absalon to steal away the hearts of the people, (though he were even then most unnaturally unjust in his purposes, against a father, and such a father; yet he) made show of much compassion to the injured, and of a great desire to do justice. 
d 2 Sam. 15.4  O, saith he, that I were made a judge in the Land, that every man that hath any suit or cause might come unto me, and I would do him justice. And yet I doubt not, but if things had so come to pass, he would have been as bad as the worst. When the Roman Soldiers had in a tumult proclaimed Galba Emperor, they thought they had done a good day's work; every man promised himself so much good of the new Emperor: But when he was in, he proved no better than those that had been before him. One giveth this censure of him, 
e Tacit. lib. 1. Histor.  Omnium consensu capax imperij, nisi imperasset: he had been a man in every man's judgement worthy to have been Emperor, if he had not been Emperor, and so showed himself unworthy. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ dictum Biantis apud Arist. 5. Ethic. 3.  Magistratus indicat virum, is a common saying, and a true. We may guess upon likelihoods what they will be, when we choose them: but the thing itself after they are chosen 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Cicerone.  showeth the certainty what they are. But this uncertainty should be so far from making us careless in our choice; that it should rather add so much the more to our care, to put things so hazardous as near as we can out of hazard.  
Now those very Rules, that must direct them to govern, must direct us also to choose. And namely an eye would be had to the four properties specified in my Text. The first, a Zeal of justice, and a Delight therein. Seest thou a man careless of the common good; one that palpably preferreth his own before the public weal; one that loveth his 
a— nec vulgi cura tyranni, Dum sua sit modo tuta salus. Valer. Flacc. 5. Argonaut.  ease so well, that he careth not which way things go, backward or forward, so he may sit still, and not be troubled; one that would divide honorem ab onere, be proud of the honour and title, and yet loath to undergo the envy and burden that attendeth them? set him aside. Never think that man's robes will do well upon him. A justiceship, or other office would sit upon such a man's back as handsomely as 
b 1 Sam. 17.39  Saul's armour did upon David's: unwieldy, and sagging about his shoulders; so as he could not tell how to stir and turn himself under it. He is a fit man to make a Magistrate of, that will put on righteousness as a garment, and cloth himself with judgement as with a Robe and a Diadem. The second property is Compassion on the poor. Seest thou a man destitute of counsel and understanding; a man of forlorn hopes or estate, and in whom there is no help; or one that having either counsel or help in him, is yet a churl of either; but especially one that is sore in his bargains, cruel in his dealings, hard to his Tenants, or an Oppressor in any kind? Take none of him. Sooner commit a flock of Sheep to a 
c O praeclarum custodem, ovium, ut aiunt, lu●um▪ custosne urbis, an direptor & vexa●or esset Antonius. Cic. Philipp. 3.  Wolf; than a Magistracy or office of justice to an 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jamblich. apud Stob. Serm. 14.  Oppressor. Such a man is more likely to put out the eyes of him that seeth, then to be eyes to the blind; and to break the bones of the strong, then to be legs to the lame; and to turn the fatherless a begging, then to be a Father to the poor. The third property is Diligence to search out the truth. Seest thou a man hasty, and rash, and heady in his own businesses; a man impatient of delay or pains; one that cannot 
e Prov. 29.11.  conceal what is meet, till it be seasonable to utter it, but poureth out all his heart at once, and before the time; one that is easily possessed with what is first told him, or being once possessed will not with any reason be persuaded to the contrary; one that dareth ear so much to some particular friend or follower, as to believe any information from him, not any but from him; one that, to be counted a man of dispatch, loveth to make an end of a business before it be ripe; suspect him. He will scarce have the Conscience: or if that, yet not the wit, or not the patience, to search out the cause which he knoweth not. The last Property is, Courage to execute. Seest thou a man first; of a 
f degeneres animos timor arguit. Virgil. 4. Aeneid.  timorous nature, and cowardly disposition? or secondly, of a wavering and fickle mind: as we say of children; won with an apple, and lost with a nut? or thirdly, that is apt to be wrought upon, or moulded into any form, with fair words, friendly invitations, or complemental glozes? or fourthly, that dependeth upon some great man, whose vassal or creature he is? or fifthly; a taker, and one that may be dealt withal? (for that is now the periphrasis of bribery) or sixthly; guilty of the same transgressions he should punish, or of other as foul? Never a man of these is for the turn: not one of these will venture to break the jaws or tusks of an oppressing Tiger or Boar, and to pluck the spoil out of his teeth. The timorous man is afraid of every shadow, and if he do but hear of teeth, he thinketh it is good sleeping in a whole skin, and so keepeth aloof off for fear of biting. 
g James 1.8.  The double minded man, as Saint james saith, is unstable in all his ways: he beginneth to do something in a sudden heat, when the fit taketh him; but before one jaw can be half broken, he is not the man he was, he is sorry for what is done, and instead of breaking the rest, falleth a binding up that which he hath broken, and so seeketh to salve up the matter as well as he can, and no hurt done. The vain man, that will be flattered, so he get fair words himself, he careth not who getteth foul blows: and so the beast will but now and then give him a lick with the tongue, he letteth him use his teeth upon others at his pleasure. The depending creature is charmed with a letter or message from his Lord, or his honourable friend; which to him is as good as a Supersede as, or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off when he should pluck away the spoil, and so he leaveth it undone. The guilty man by no means liketh this breaking of jaws: he thinketh it may be his own case another day.  
You see, when you are to choose Magistrates, here is refuse enough, to be cast by. But by that all these be discarded, and thrown out of the bunch; possibly the whole lump will be near spent, and there will be little or no choice left. Indeed if we should look for absolute perfection, there would be absolutely no choice at all: 
a Psal. 14.3.  There is none that doth good, no not one. We must not be so dainty in our choice then, as to find one in every respect such as hath been charactered. We live not 
b— dicit enim tanquam in Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non tanquam in Romuli faece, sententiam. de Catone, Cic. 2. ad Artic. 1.  in Republica Platonis, but in faece seculi; and it is well, if we can find one in some good mediocrity so qualified. Amid the common corruptions of mankind, he is to be accounted a tolerably good man, that is not intolerably bad: and among so many infirmities and defects, as I have now reckoned, we may well voice him for a Magistrate; not that is free from them all, but that hath the 
c— Vit is n●mo sine nascitur: optimus ille est, Qui minimis urgetur. Hor. 1. serm. Sat. 3.  fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in some reasonable mediocrity zealous of justice, sensible of the wrongs of poor men, careful to search out the truth of causes, and resolute to execute what he knoweth is just.  
That for Direction. I am next to infer from the four duties in my Text, a just reproof, & withal, a complaint of the common iniquity of these times; wherein men in the Magistracy and in offices of justice are generally so faulty and delinquent in some, or all of these duties. And first, as for zeal to justice: alas that there were not too much cause to complain. It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the space of not many years, a general and sensible declination in our zeal both to Religion and justice; the two main pillars and supporters of Church and State. And it seemeth to be with us in these regards, as with decaying Merchants almost become desperate; who when Creditors call fast upon them, being hopeless of paying all, grow careless of all, and pay none: so abuses and disorders increase so fast among us; that hopeless to reform all, our Magistrates begin to neglect all, and in a manner reform nothing. How few are there of them that sit in the seat of justice, whose consciences can prompt them a comfortable answer to that Question of David, Psal. 58. 
a Psal. 58.1.  Are your minds set upon righteousness, O ye congregation? Rather are they not almost all of Gallio's temper, Act. 18. who, though there were a foul outrage committed even under his nose, and in the sight of the Bench, yet the Text saith, 
b Acts 18.17.  he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man; Manes à manendo, because he would be now and then running away; so these justices à justitia, because they neither do nor care to do justice.. Peradventure here and there one or two in a whole side of a Country to be found, that make a conscience of their duty more than the rest, and are forward to do the best good they can: God's blessing rest upon their heads for it. But what cometh of it? The rest, glad of their forwardness, make only this use of it to themselves; even to slip their own necks out of the yoke, and leave all the burden upon them: and so at length even tyre out them too, by making common packhorses of them. A little it may be is done by the rest, for fashion, but to little purpose; sometimes more to show their justiceship, then to do justice: and a little more it may be is wrung from them by importunity; as the poor 
d Luc. 18.4, 5.  widow in the parable by her clamorousness wrung a piece of justice with much ado from the judge that neither feared God, nor regarded man. Alas, Beloved, if all were right within, if there were generally that zeal that should be in Magistrates: good Laws would not thus languish as they do for want of execution; there would not be that insolency of Popish Recusants, that licence of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that delay of suits, that countenancing of abuses, those carcases of depopulated towns, infinite other mischiefs; which are (the sins shall I say, or the plagues? it is hard to say whether more, they are indeed both) the sins and the plagues of this land. And as for Compassion to the distressed; is there not now just cause, if ever, to complain? If in these hard times, wherein nothing aboundeth but poverty and sin; when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that are ready to starve: if (I say) in these times great men, yea and men of justice, are as throng as ever in pulling down houses, and setting up hedges; in unpeopling towns, and creating beggars; in racking the backs, and grinding the faces of the poor; how dwelleth the love of GOD, how dwelleth the spirit of compassion in these men? Are these eyes to the blind, feet to the lame, and fathers to the poor, as job was? I know your hearts cannot but rise in detestation of these things, at the very mentioning of them. But what would you say, if as it was said to Ezekiel, so I should bid you 
d Ezech. 8.6, 13, 15.  turn again, and behold yet greater and yet greater abominations; of the lamentable oppressions of the poor by them and their instruments, who stand bound in all conscience, and in regard of their places, to protect them from the injuries and oppressions of others? But I forbear to do that; and choose rather out of one passage in the Prophet Amos, to give you some short intimation both of the faults, and of the reason of my forbearance. It is in Amos 5. v. 12, 13. I know your manifold transgressions, and your 
e Amos 5. 1●, 13. fortia peccata vulg. ibid.  mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right: Therefore the prudent shall keep silence in that time; for it is an evil time. And as for searching out the truth in men's causes, which is the third Duty: First, those Sycophants deserve a rebuke, who by false accusations, and cunningly devised tales, (
f Pindar. Olymp. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of purpose involve the truth of things to set a fair colour upon a bad matter, or to take away the righteousness of the innocent from him. And yet how many are there such as these in most of our Courts of justice? Informing, and promoting, and pettifogging make-bates. Now it were a lamentable thing if these men should be known, and yet suffered: but what if countenanced, and encouraged, and underhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they are but men, and cannot be every where at once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen causes for judgement, and to facilitate the Magistrates care and pains for inquisition; do yet either for fear, or favour, or negligence, or a fee, keep back true and necessary informations, or else for spite or gain clog the Courts with false or trifling ones. But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bare denial or protestation (for si inficiari sufficiet, ecqui● erit nocens? as the 
g Delphidius' Orator contra Numerium; apud Ammian. Marcell. l. 18.  Orator pleaded before julian the Emperor; if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bare accusation (for si accusasse sufficiet, ecquis erit innocens? as the Emperor excellently replied upon that Orator; if an accusation may serve the turn, none shall be innocent;) or if they suffer themselves to be possessed with prejudice, and not keep one ear open (as they write of Alexander the Great) for the contrary party, that they may stand indifferent till the truth be throughly canvassed; or if to keep causes long in their hands, they either delay to search the truth out, that they may know it, or to decide the cause according to the truth, when they have found it. And as for Courage to execute justice, which is the last Duty: what need we trouble ourselves to seek out the causes, when we see the effects so daily and plainly before our eyes? whether it be through his own cowardice or inconstancy, that he keepeth off; or that a fair word whistleth him off; or that a great man's letter staveth him off; or that his own guilty conscience doggeth him off, or that his hands are manacled with a bribe, that he cannot fasten; or whatsoever other matter there is in it: sure we are, the Magistrate too often letteth the wicked carry away the spoil, without breaking a jaw of him, or so much as offering to pick his teeth. It was not well in David's time, (and yet David a Godly King) when complainingly he asked the Question, 
h Psal. 94.16.  Who will stand up with me against the evil doers? It was not well in Solomon's time, (and yet Solomon a peaceable King) when; 
i Eccles. 4.1.  considering the Oppressions that were done under the Sun, he saw that on the side of the oppressors there was power; but as for the oppressed, they had no comforter. We live under the happy government of a godly and peaceable King; Gods holy name be blessed for it: and yet GOD knoweth, and we all know, it is not much better now; nay God grant, it be not generally even much worse!  
Receive now in the last place, and as the third and last inference, a word of Exhortation; and it shall be but a word. You whom God hath called to any honour or office appertaining to justice; as you tender the glory of God, and the good of the Commonwealth; as you tender the honour of the King, and the prosperity of the Kingdom; as you tender the peace and tranquillity of yourselves and neighbours; as you tender the comfort of your own consciences, and the salvation of your own souls: set yourselves throughly and cheerfully and constantly and conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, & to advance to the utmost of your power the due administration and execution of justice.. Do not not decline those burdens which cleave to the honours you sustain. Do not post off those businesses from yourselves to others, which you should rather do than they, or at least may as well do as they. Stand up with the zeal of 
a Psal. 106.30.  Phinees, and by executing judgement, help to turn away those heavy plagues, which God hath already begun to bring upon us; and to prevent those yet heavier ones, which having so rightly deserved, we have all just cause to fear. Breath fresh life into the languishing laws, by mature, and severe, and discreet execution. Put on Righteousness as a Garment; and clothe yourselves with judgement, as with a Robe and Diadem. Among so many Oppressions, as in these evil days are done under the Sun; to whom should the fatherless, and the widow, and the wronged complain but to you, whence seek for relief but from you? Be not you wanting to their necessities. Let your eyes be open unto their miseries, and your ears open unto their cries, and your hands open unto their wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand need of any comfort, protection, or relief from you. Be eyes to the blind, and feet to the lame: and be you instead of fathers to the poor. But yet do not countenance, no not 
b Exod. 23.3.  a poor man in his cause, farther than he hath equity on his side. Remember one point of 
c 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nervus est sapientiae, non citò credere. dictum Epicharmi, apud Cic. 1. ad Attic. 16.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Helen. The simple believe every word. Prov. 14.15.   wisdom, not to be too credulous of every suggestion & information. But do your best to spy out the chinks, & starting holes, and secret conveyances & pack of cunning & crafty companions: and when you have found them out, bring them to light, & do exemplary justice upon them. Sell not your ears to your servants: nor tie yourselves to the informations of some one, or a few, or of him that cometh first; but let every party have a fair & an equal hearing. Examine proofs: Consider circumstances: be content to hear simple men 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Elench. 10.  tell their tales in such language as they have: think no pains, no patience too much to sift out the truth. Neither by inconsiderate haste prejudice any man's right: nor weary him out of it by torturing delays. The cause which you know not, use all diligence, & convenient both care and speed, to search it out. But ever withal remember your standing is slippery; & you shall have many and sore assaults, & very shrewd temptations: so that unless you arm yourselves with invincible resolution, you are gone. The wicked ones of this world will conjure you by your old friendship and acquaintance, & by all the bonds of neighbourhood and kindness: bribe your Wives & Children & Servants to corrupt you; procure great men's Letters or favourites as engines to move you; convey a bribe into your own bosoms, but under a handsomer name, & in some other shape, so cunningly & secretly sometimes, that yourselves shall not know it to be a bribe when you receive it. Harden your faces, and strengthen your resolutions with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will allege friendship to pervert justice. When you sit in the place of justice, think you are not now 
e Qui indait personam judicis, ●xuit amici. Cicer.  Husbands, or Parents, or Neighbours; but judges. Contemn the frowns and the favours, and the letters of great ones: in comparison of that trust, which greater ones than they, the King & State, & a yet greater than they, the great God of heaven and earth, hath reposed in you and expecteth from you. Chastise him with severe 
f Rejecit alto dona nocentium vultu. Horat 4. Od. 9  indignation, if he begin: and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to sell your 
g Libertatem arguendi amittit, qui ab eo acc●pit qui ideò dat ne corrigatur. Ambr. in 1 Cor. c. 19  freedom for a bribe. Gird your sword upon your thigh; & (keeping yourselves ever within the compass of your Commissions and Callings, as the Sun in the Zodiac) go through stitch, right on in the course of justice, as the Sun in the firmament with unresisted violence; and as a Giant that rejoiceth to run his race, and who can stop him? Bear not the 
h Rom. 13.4.  sword in vain: but let your right hand teach you terrible things. Defend the poor and fatherless; and deliver the oppressed from them that are mightier than he: Smite through the loins of those that rise up to do wrong, that they rise not again: Break the jaws of the wicked, and pluck the spoil out of his teeth. Thus if you do, the wicked shall fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall cheer you, and the great God of Heaven shall reward you. This that you may do in some good measure, the same God of Heaven enable you: and give you and every of us grace in our several places and callings to seek his glory, and to endeavour the discharge of a good conscience. To which God blessed for ever, Father, Son, and Holy Ghost, three Persons and one eternal, invisible and only wise God, be ascribed all the Kingdom, Power, and Glory, for ever and ever. AMEN.   

AD MAGISTRATUM. The Second Sermon. At the Assizes at Lincoln, 7 March 1624. at the request of William Lister Esq then high Sheriff of the County.  EXOD. 23. ver. 1.— 3. 
1. Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.  
2. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause, to decline after many to wrest judgement.  
3. Neither shalt thou countenance a poor man in his cause.  
THere is no one thing, (Religion ever excepted,) that more secureth and adorneth the State, than justice doth. It is both Columna, and Corona Reipublicae, as a Prop to make it subsist firm in itself; and as a Crown, to render it glorious in the eyes of others. As the Cement in a building, that 
a Ius & aequitas vincula civitatum. Cic. Parad. 4.  holdeth all together, so is justice to the public Body: as whereunto it oweth a great part both of its strength, (for by it the 
b Prov. 16.12.  throne is established, in the sixteenth) and of its height too; for it 
c Prov. 14.34.  exalteth a Nation, in the 14th. of the Proverbs. As then in a Building, when for want of good looking to, the Mortar getting wet dissolveth, and the walls 
d V●nt●osi p●ri●t●s. P. Bles. Ep 85.  belly out; the house cannot but settle apace, and without speedy repairs fall to the ground: so there is not a more certain symptom of a declining, and decaying, and tottering State, than is the general 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph.. in Ajac. ubi non est pudor, Nec cura juris, Sanctitas, Pictas, Fides; Instabile regnum ●st. Sen. in Thyest. act. 2.  dissolution of manners for want of the due execution and administration of justice..  
The more cause have we, that are Gods Ministers, by frequent exhortations, admonitions, obsecrations, expostulations, even out of season sometimes, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of justice, but especially with you, who are 
a Rom. 13.4.  Gods Ministers too (though in another kind) you who are in Commission to sit upon the Bench of judicature, either for Sentence or Assistance: to do your God and King service, to do your Country and Calling honour, to do yourselves and others right, by advancing to the utmost of your powers the due course of justice.. Wherein as I verily think none dare 
b Irasci mihi nemo poterit, nisi qui antè de se volu●rit confiteri. Cie. pro lege Manil. Frequenter culpa pupuli redundat in principem, quasi de majorum negligentia obveniant errata mino●um. Pet. Blesens. Ep. 95.  but the guilty, so I am well assured none can justly, mislike in us the choice either of our Argument that we beat upon these things; or of our Method, that we begin first with you. For, as we cannot be persuaded on the one side, but that we are bound for the discharge of our duties, to put you in mind of yours: so we cannot be persuaded on the other side, but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the common good, a thousand corruptions rife among inferiors would be, if not wholly reform, at leastwise practised with less connivance from you, confidence in them, grievance to others.  
But right and reason will, that 
a Gal. 6.5.  every man bear his own burden. And therefore as we may not make you innocent, if you be faulty, by transferring your faults upon others: so far be it from us to impute their faults to you, otherwise then as by not doing your best to 
b Qui non vetat peccare cum potest, jubet. Senec. in Troad. In cu●us manu est ut prohi●●●t, jubet agi, si non prohib●t admitti. Sa●vian. 7. de provide.  hinder them, you make them yours. For justice we know is an Engine, that turneth upon many hinges. And to the exercise of judicature, besides the Sentence, which is properly yours, there are divers other things required; Informations, and Testimonies, and Arguings, and Inquests, and sundry Formalities, which I am neither able to name, nor yet covetous to learn: wherein you are to rest much upon the faithfulness of other men. In any of whom if there be, as sometimes there will be, foul and unfaithful dealing, such as you either cannot spy, or cannot help; wrong sentence may proceed from out your lips, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Top. 111.  without your fault. As in a curious Watch or Clock that moveth upon many wheels, the finger may point a wrong hour, though the wheel that next moveth it be most exactly true; if but some little pin, or notch or spring be out of order in or about any of the base and inferior wheels. What he said of old, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Stob. Ser. 44.  Non fieri potest, quin Principes etiam valde boni iniqua faciant; was then and ever since, and yet is, and ever will be most true. For say a judge be never so honestly minded, never so zealous of the truth, never so careful to do right: yet if there be a spiteful Accuser that will suggest any thing, or an audacious Witness that will swear any thing, or a crafty Pleader that will maintain any thing, or a tame jury that will swallow any thing, or a craving Clerk or Officer that for a bribe will foist in any thing; the judge who is tied (as it is meet he should) to proceed secundum allegata & probata, cannot 
e Ipsos justi●iarios, quos vulgariter Errantes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit. Excessus namque hominum absconduntur, etc. Pet. Bles. Epist. 25.  with his best care and wisdom prevent it, but that sometimes justice shall be perverted, innocency oppressed, and guilty ones justified.  
Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Businesse. For which purpose I could not readily think of any other portion of Scripture, so proper and full to meet with all sorts of persons and all sorts of abuses, as these three verses are. Is there either Calumny in the Accuser, or Perjury in the Witness, or Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer; or any close corruption any where lurking amid those many passages and conveyances that belong to a judicial proceeding? my Text searcheth it out, and enditeth the offender at the tribunal of that unpartial Judge that keepeth a privy Sessions in each man's breast.  
The words are so laid down distinctly in five Rules or Precepts, or rather (being all negative) in so many Prohibitions, that I may spare the labour of making other division of them. All that I shall need to do about them, will be to set out the several portions in such fort as that every man who hath any part or fellowship in this business may have his due share in them. Art thou first an Accuser in any kind: either as a party in a judicial controversy; or bound over to prosecute for the King in a criminal cause, or as a voluntary informer upon some penal Statute? here is something for thee, Thou shalt not raise a false report. Art thou secondly a Witness: either fetched in by Process to give public testimony upon oath; or come of good or ill will, privately to speak a good word for, or to cast out a shrewd word against any person? here is something for thee too; Put not thine hand with the wicked to be an unrighteous witness. Art thou thirdly returned to serve as a sworn man, in a matter of grand or petty inquest? here is something for thee too; Thou shalt not follow a multitude to do evil. Comest thou hither fourthly to advocate the cause of thy Client, who flieth to thy learning, experience, and authority for succour against his adversary, and commendeth his state and suit to thy care and trust? here is something for thee too; Neither shalt thou speak in a cause to decline after many to wrest judgement. Art thou lastly in any Office of trust, or place of service in or about the Courts, so as it may sometimes fall within thy power or opportunity to do a suitor a favour, or a spite? here is something for thee too, Thou shalt not countenance (no not) a poor man in his cause. The two first in the first, the two next in the second, this last in the third verse.  
In which distribution of the offices of justice in my Text, let none imagine, because I have shared out all among them that are below the bench, that therefore there is nothing left for them that sit upon it. Rather as in dividing the land of Canaan, Levi, who had 
a Num. 18.20, 21. Deut. 18.1, etc.  no distinct plot by himself, having yet (by reason of the 
b Deut. 33.10.  universal use of his office) in every Tribe something, had in the whole, all things considered, a 
c See Numb. 25.2— 83. and Jos. 21.1, etc.  far greater proporrion, than any other Tribe had: So in this Scripture, the judge hath by so much a larger portion than any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one; but, as the blood in the body, temperately spread throughout all the parts and members thereof. Which cometh to pass not so much from the immediate construction of the words (though there have not wanted 
d Lyran hic.  Expositors to fit the words to such construction:) as from that general inspection, and (if I may so speak) superintendency, which the judge or Magistrate ought to have over the carriage of all those other inferior ones. A great part of whose duty it is, to observe how the rest do theirs: and to find them out, and check and punish them as they deserve, when they transgress. So that with your patience (Honourable, Worshipful, and dearly Beloved) I have allowance from my Text (if the time would as well allow it) to speak unto you of five things. Whereof the first concerneth the Accuser; the second, the Witness; the third, the Iurer; the fourth, the Lawyer; and the fifth, the Officer: and every one of them the Magistrate, judge, and justicer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose;) whilst I speak to the first only, I shall desire the rest to make application to themselves, so far as it may concern them, of every material passage: which they may easily do, and with very little change for the most part; only if they be willing.  
To our first Rule then, which concerneth the Accuser and the judge; in the first words of the Text, Thou shalt not raise a false report, The Original 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb signifieth to take up; as if we should read it, 
b H.A. hic.  Thou shalt not take up a false report. And it is a word of larger comprehension, than most Translatours have expressed it. The full meaning is, 
c Old English translation hic.  Thou shalt not have to do with any false report: neither by 
d Cons●nti●ndo vel loquendo. Gloss. interlin. hic. Ni falsi rumo●is author, vel adjutor esto. J●n. in Annot.  raising it, as the Author, nor by spreading it, as the Reporter, nor by receiving it as an Approver. But the first fault is in the Raiser: and therefore our translations have done well to retain that rather in the Text; yet allowing the Receiver a place in the Margin. Now false reports may be raised of our brethren by unjust slanders, detractions, backbitings, whisper, as well out of the course of judgement, as in it. And the equity of of this Rule reacheth even to those extrajudicial Calumnies also. But for that I am not now to speak of extrajudicial Calumny so much, as of that quae versatur in foro & in judiciis, those false suggestions and informations which are given into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially, or at leastwise as not improperly appliable, to the Accuser. But the Accuser taken 
e Accusatorem pro omni actore & petitore appello. Cic. in partit. Orat.  at large, for any person that impleadeth another in jure publico vel privato, in causes either civil or criminal, and these again either capital or penal. No not the Accused or Defendant excepted: who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust, or impertinent allegations, he is in our present intendment to be taken as an Accuser, or as the Raiser and Taker up of a false report.  
But when is a Report false? or what is it to raise such a report? and how is it done? As we may conceive of falsehood in a threefold notion; namely, as it is opposed, not only unto Truth first, but secondly also unto Ingenuity, and thirdly unto Equity also: accordingly false reports may be raised three ways. The first and grossest way is, when we 
a— struunt de proprio calumni as innocentiae. Bern lib. 1. de Consid. prope finem.  feign and devise something of our own heads to lay against our brother, without any foundation at all, or ground of truth: creating (as it were) a tale ex nihilo. As it is in the Psalm, 
b Psal. 35.11.  They laid to my charge things that I never did: and as Nehemiah sent word to Sanballat, 
c Nehem. 6.8.  There are no such things as thou sayest, but thou feignest them of thine own heart. 
d Cic. act. 2. in Verr. lib. 3.  Crimen domesticum, & vernaculum; a mere device: such as was that of Iezebels instruments against 
e 3 Reg. 21.10.  Naboth, which cost him his life; and that of Zibah against 
f 2 Sam. 16.3.  Mephibosheth, which had almost cost him all he had. This first kind of Report is false; as devoid of Truth.  
The second way, (which was so frequently used among the Roman Accusers, that 
a Non utar istâ accusatoriâ consuetudine, etc. Cie▪ Act. 2. in Verr. lib. 5.  Custom had made it not only excusable, but 
b— quae quoniam accusatorio more & jure sunt facta, reprehendere non possumus. Cic. p●o Flacco.  allowable; and is at this day of too frequent use both in private and public calumniations) is, when upon some small ground of truth, we run descant at pleasure in our own informations, interweaving many untruths among; or perverting the speeches & actions of our adversaries, to make their matters ill, when they are not; or otherwise aggravating them to make them seem worse than they are. As tidings came to David, when Amnon only was slain, that 
c 2 Sam. 13.30  Absalon had killed all the King's sons. It is an easy and a common thing, by misconstruction to 
d They daily wrest my words▪ Psal▪ 56.5.— Nihil est Qui● malè narrando possit depravarier. Terent. in Phorm.  deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent 
e 2 Sam. 10.2.  Ambassadors to Hanun in kindness, they informed the King as if he had sent Spies to discover the strength of the City and Land. And the 
f Neh. 6.6, 7. & Ezra 4.12.  jews enemies dealt so with those that of devotion repaired the Temple & the Wall of jerusalem, advertising the State, as if their purpose had been to fortify themselves for a Rebellion. Yea and the malicious jews dealt so with Christ himself; taking hold of some words of his, about the destroying and building of the Temple, which he understood of the 
g joh. 2.10.21.  temple of his body, and so 
h Mat. 26.61.  wresting them to the fabric of the Material Temple, as to make them serve to give colour to one of the strongest accusations they had against him. This second kind of Report is false, as devoid of Ingenuity.  
The third way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Lawgiver, or offended either against common Equity, which ought to be the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicte●. apud Stob. Serm. 143. nosdegem bonam ● mala nullâ alli â nisi naturali normâ. dividere possumus. Cic. lib. 1 de legib. Quod fit injustè, nec jure fieri pit●st. Non enim jura dicenda sunt, vel putanda, iniqua hominum constitute. Aug. l. 9 dè Civit. 21  measure of just Laws, or against the common good, which is in some sort the 
b Atque ipsa utilitas justi. propè 〈◊〉 & aequi. Horat. 1. serm. 3— ex aequo & bonojus const●t, quod ad veritatem & util●tatem commun●m videtur pertinere. Cic. ad Herenn. lib. 2.  measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men, must needs be in every well-governed Commonwealth, it cannot be avoided, but that honest men, especially if they have much dealings in the world, may have sometimes just and necessary cause to do that, which in regard of the thing done may bring them within the compass of some Statute or branch of a statute; yet such as, circumstances duly considered, no wise and indifferent man but would well approve of. Now, if in such c●ses always rigour should be used, Laws intended for the benefit, should by such hard construction become the bane of humane society. As Solomon saith, 
c Prov. 30.33.  Qui torquet nasum, elicit sanguinem; He that wringeth the nose too hard, forceth blood. Guilty this way are not only those contentious spirits, whereof there are too many in the world, with whom there is no more ado, but a Word and an Action, a Trespass and a Process: But most of our common Informers withal, Sycophants you may call them (for that was their old name) like Verres his 
d Canes v●naleci. Cic. in Vetrinis-s●epe.  bloodhounds in Tully, that lie in the wind for game, and if they can but trip any man upon any breach of a penal Statute, there they fasten their teeth, and tug him into the Courts without help▪ unless he will dare offam Cerbero, (for that is it they look for) give them a sop, and then they are charmed for that time. Zacheus, besides that he was a Publican, was it seemeth such a kind of Informer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word Luk. 19 If I have played the Sycophant with any man, if I have wronged any man by forged cavillation, or wrung any thing from him by false accusation. A report of this third kind is false as devoid of equity.  

e Luke 19 8. Si qu●d●●●i per calumniam ●ripui. apud. Tert. 4. cont. Ma●c. 37.  But it may be thought I injure these men, in making them raisers of false reports; and am myself a false accuser of them, whilst I seek to make them false accusers of others: when as they dare appeal to the world, they report not any thing but what is most true, and what they shall be well able to prove so to be. At once to answer them, and clear myself; know that in God's estimation, and to common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth in undue time, and place, and manner, and with undue circumstances. One instance shall make all this most clear. Doeg the Edomite, one of the 
a 1 Sam. 21.7.  servants of the house of Saul, saw when David went into the house of Ahimelech the Priest, and how Ahimelech there entertained him, and what kindness he did for him: of all which he 
b 1 Sam. 22.9, etc.  afterwards gave Saul particular information, in every point according to what he had seen. Wherein, though he spoke no more than what was true, and what he had seen with his own eyes: yet because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David chargeth him with telling of lies, and telleth him he had a false tongue of his own for it, Psal. 53. [
c Psal. 52.2- 4.  Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor: Thou hast loved unrighteousness more than goodness, and to talk of lies more than righteousness: thou hast loved all words that may do hurt, O thou false tongue.] Conclude hence; he that telleth the truth where it may do hurt, but especially if he tell it with that purpose and to that end that it may do hurt, he hath a false tongue, and he telleth a false lie, and he must pardon us if we take him for no better than the raiser of a false report.  
We see what it is to raise a false report: let us now see what a fault it is: The first Accuser that ever was in the world, was a false Accuser: and that was the Devil. Who as he began betimes, for he was a 
a John 8.44.  liar from the beginning: so he began aloft; for the first false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a 
b Gen. 3.1, 4, 5  few words of no fewer than three great crimes at once, Falshood, Tyranny, and Envy. He was then a slanderous accuser of his Maker; and he hath continued ever since a malicious accuser of his 
c Apoc. 19.6, 10.  Brethren: Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he hath his name from it in most languages. Slanderers, and Backbiters, and false Accusers may here hence learn to take knowledge of the rock whence they were hewn: here they may behold the top of their pedigree. We may not deny them the ancienty of their descent; though they have small cause to boast of it; semen serpentis, the spawn of the old Serpent; 
d John 8.44.  children of their father the Devil. And they do not shame the store they come of; for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he first instilled it into them, Calumniare fortiter, aliquid adhaerebit, 
e Jer. 18.18.  Smite with the tongue, and be sure to smite home; and then be sure either the grief, or the blemish of the stroke, will stick by it.  
A Devilish practice, hateful both to God and Man. And that most justly; whether we consider the sin, or the injury, or the mischief of it: the Sin in the Doer, the Injury to the Sufferer, the Mischief to the Commonwealth. Every false report raised in judgement, besides that it is a lie; and every lie is a sin against the truth, 
a Wisd. 1.11.  slaying the soul of him that maketh it, and 
b Apoc. 22.15  excluding him from heaven, and binding him over unto 
c Apoc. 22.8.  the second death: it is also a pernicious lie, and that is the worst sort of lies; and so a sin both against Charity and justice.. Which who so committeth, let him never look to 
d Psal. 15.1, 3.  dwell in the Tabernacle of God, or to rest upon his holy Mountain: GOD having threatened, Ps. 50. to take special knowledge of this sin; & though he seem for a time to dissemble it, yet at lest to reprove the bold offender to his face. 
e Psal. 50.19.— 21.  [Thou sattest and spakest against thy brother: yea and haste slandered thine own mother's son. These things hast thou done, and I held my tongue, & thou thoughtest wickedly, that I was even such an one as thyself; but I will reprove thee, and set before thee the things that thou hast done.]  
And as for the Injury done hereby to the grieved party, it is incomparable. If a man have his house broken, or his purse taken from him by the high way, or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again and recover it, or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that loss repaired, and be in as good state as before. But he that hath his Name, and Credit, and Reputation causelessly called into question, sustaineth a loss by so much greater than any theft, by how much 
a Prov. 21.1.  a good name is better than great riches. A man may outwear other injuries, or outlive them: but a defamed person no acquittal from the judge, no satisfaction from the Accuser, no following endeavours in himself can so restore in integrum, but that when the wound is healed, he shall yet carry the marks and the scars of it to his dying day.  
Great also are the mischiefs that hence redound to the commonwealth. When no innocency can protect an honest quiet man, but every busy base fellow that oweth him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against Jerusalem, and as he calleth them abominations, for which he threateneth to judge her, Ezek. 22. Viri detractores in te. 
a Ezek. 22.9.  In thee are men that carry tales to shed blood.  
Beware then all you whose business or lot it is at this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any way Parties in any Court of Justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this prohibition to cleave unto your Consciences. If you shall hereafter be raisers of false reports, the words you have heard this day shall make you inexcusable another. You are, by what hath been presently spoken, disabled everlastingly from pleading any Ignorance either Facti or juris; as having been instructed both what it is, and how great a fault it is to raise a false report. Resolve therefore, if you be free, never to enter into any action or suit, wherein you cannot proceed with comfort, nor come off without injustice: or if already engaged, to make as good and speedy an end as you can of a bad matter, and to desist from farther prosecution. Let that golden rule, (commended by the wisest 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud. Stob. Serm. 2. Idque per praecoaem, cum aliquem emendaret, dici jubebat, Quod tibi fieri non vis, alteri ne feceris. Quam sententiam usque adeò dilexit, ut & in Palatio, & in publicis operibus praescribi juberet. de Alex. Severo Lamprid. in Alex.  heathens as a fundamental Principle of moral and civil justice; yea and proposed by our blessed Saviour himself as a full abridgement of the 
b Mat. 7.12.  Law and Prophets,) be ever in your eye, and ever before your thoughts, to measure out all your actions, and accusations, and proceedings thereby: even to do so to other men, and no otherwise, then as you could be content, or in right reason should be content, they should do to you and yours, if their case were yours. Could any of you take it well at your neighbour's hand, should he seek your life or livelihood by suggesting against you things which you never had so much as the thought to do? or bring you into a peck of troubles, by wresting your words and actions wherein you meant nothing but well, to a dangerous construction: or follow the Law upon you, as if he would not leave you worth a groat, for every petty trespass, scarce worth half the money? or fetch you over the hip upon a branch of some blind, uncouth, and pretermitted Statute? He that should deal thus with you and yours. I know what would be said and thought: Griper, Knave, Villain, Devil incarnate; all this and much more would be too little for him. Well, I say no more but this, Quod tibi fieri non vis, etc. Do as you would be done to. There is your general Rule.  
But for more particular direction, if any man desire it; since in every evil, one good step to soundness is to have discovered the right cause thereof: I know not what better course to prescribe for the preventing of this sin of sycophancy and false accusation, then for every man carefully to avoid the inducing causes thereof, and the occasions of those causes. There are (God knoweth) in this present wicked world, to every kind of evil, inducements but too too many. To this of false accusation therefore it is not unlikely, but there may be more: yet we may observe that there are four things, which are the most ordinary and frequent causes thereof; viz. Malice, Obsequiousness, Coverture, and Covetousness.  
The first is Malice. Which in some men (if I may be allowed to call them men, being indeed rather Monsters) is universal. They love no body: glad when they can do any man any mischief in any matter: never at so good quiet, as when they are most unquiet. It seemeth David met with some such; men that were 
a Ps. 120.6, 7.  enemies to peace: when he spoke to them of peace, they made themselves ready to battle. Take one of these men, it is meat and drink to him, which to a well-minded Christian is as Gall and Wormwood, to be in continual suits. 
b Virg. Eclog. 3.  Et si non aliqud nocuisset, mortuus esset: he could not have kept himself in breath, but by keeping Terms; nor have lived to this hour, if he had not been in Law. Such cankered dispositions as these, without the more than ordinary mercy of God, there is little hope to reclaim: unless very want, when they have spent and undone themselves with wrangling (for that is commonly their end, and the reward of all their toil) make them hold off, and give over. But there are besides these others also; in whom although this malice reigneth not so universally, yet are they so far carried with private spleen and hatred against some particular men for some personal respect or other, as to seek their undoing by all means they can. Out of which hatred and envy they raise false reports of them: that being in their judgements (as it is indeed,) the most speedy, and the most speeding way, to 
c Quare solent inimici mentiri? ut potentiam cujusque m●nuant de quo mentiuntur. Aug. in Ps. 65.  do mischief with safety. This made the Precedents and Princes of Persia to 
d Dan. 6.3, 5.  seek an accusation against Daniel; whom they envied because the King had preferred him above them. And in all ages of the world wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their callings; especially in the callings of the Magistracy or Ministry: that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles rule, Heb. 12. 
e Heb. 12.15.  Look diligently lest any root of bitterness springing up trouble you, & thereby many be defiled. Submit yourselves to the word and will of God in the Ministry; submit your seles to the power and ordinance of God in the Magistracy; submit yourselves to the good pleasure and providence of God in disposing of yours and other men's estates: and you shall have no cause by the grace of God, out of malice or envy to any of your brethren, to raise false reports of them.  
The second Inducement is Obsequiousness. When either out of a base fear of displeasing some that have power to do us a displeasure, or out of a base Ambition to screw ourselves into the service or favour of those that may advance us; we are content, though we owe them no private grudge otherwise, yet to become officious accusers of those they hate, but would not be seen so to do: so making ourselves as it were bawds unto their lust, and open instruments of their secret malice. Out of that base fear, the 
a 3 King. 21.11  Elders of jesreel, upon the Queen's Letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, 
b 2 Sam. 22.9.  Doeg to pick a thank with his Master, and to endear himself farther into his good opinion, told tales of David and Ahimelech. To remedy this, remember the service and offices you owe to the greatest Masters upon earth, have their bounds set them which they may not pass. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pericles apud Agell. 1. Noct. 3.  Usque ad arras: the Altar-stone that is the Meere-stone; and justice hath her Altars too, as well as Religion hers. Go as far then as you can in offices of love and service to your friends and betters, salvis pietate & justitiâ: but not a step farther for a world. If you seek to 
d Gal. 1.10.  please men beyond this, you cannot be the servants of God.  
Coverture is the third Inducement. And that is, when either to make our own cause the better we seek to bring envy and prejudice upon our adversaries, by making his seem worse: or when being ourselves guilty, we think to 
a Sce●re velandum est seclus▪ Sen. in Hippol. Act 2.  cover our own crimes, and to prevent the accusations of others by getting the start of them, and accusing them first. As 
b Gen. 39.17.  Potiphars wife accused joseph, and the 
c Dan. 13.  Elders Susannah, of such crimes, as they were innocent of, and themselves guilty. An old trick, by which C. Verres like a cunning Colt often holp himself at a pinch, when he was Praetor of Sicily; as 
d Cic. in. Verr. passim.  Cicero declareth against him by many instances, and at large. For sithence the Laws in most cases rather favour the Plaintiff; because it is presumed men should not complain without grievance: we may think perhaps to get this advantage to ourselves, and so rather choose to be Plaintiffs than Defendants, because (as Solomon saith) 
e Prov. 18.7.  He that is first in his own tale seemeth righteous. To remedy this; Do nothing but what is just, and justifiable: be sure your matters be good and right: they will then bear out themselves well enough, without standing need to such damned shifts for support.  
But the fourth thing is that, which causeth more mischief in this kind, than all the rest. That which the Apostle calleth 
a 1 Tim. 6.10.— scelerum m●trem. Claud. 2. de laud. Stillic. Ind fer● scelerum caus●●— Juven. Sat. 14.  the root of all evil; and which were it not, there could not be the hundreth part of those suits, and troubles, and wrongs; which now there are, done under the Sun: Even the greedy worm of Covetousness, and the thirst after filthy lucre. For though men be wicked enough, and prone to mischief of themselves but too much: yet are there even in corrupt nature such impressions of the common principles of justice and equity, that men would not often do great wrongs 
b Maximam partem ad injuriam faciendam aggrediuntur nonnulli▪ ut adipiscantur ea qu● concupiver●nt: In quo vitio latissimè patet ava●●●●o. Cic. ●●. 1. de offic. Sic vita bominum est, ut ad maleficium nemo conetur sinespe atque emolumento accedere. Gic. pro Sex. Roscio- part vilissima rer●●, Certamen movistis opes. Lucan. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diphilus apud Stob. serm. 8.  gratis, and for nothing. If Zibah slander his Master falsely and treacherously; it is in a hope of getting the living from him. And it was Naboths Vineyard, not blasphemy, that made him guilty. Those sinners that conspired against the innocent, Pro. 1. [
c Pro. 1.12, 13.  Come let us lay wait for blood, let us ●●rke privily for the innocent without a cause: Let us swallow them up, etc.] They had their end in it: and what that was the next following words discover, We shall find all precious substance, we shall fill our houses with spoil. And most of our prouling Informers, like those old Sycophants in Athens, or the Quadruplatores in Rome; do they aim think you so much at the execution of good Laws, the punishment of offenders, and the reformation of abuses, as at the prey, and the booty, and to get a piece of money to themselves? For let the offence be what it will, deal but with them: and then no more speech of Laws or Abuses, but all is hushed up in a calm silence, and no harm done. To remedy this; as john Baptist said to the Soldiers in Luke 3. 
d Luk. 3.14.  Accuse no man falsely (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word there too) and be content with your wages: so if you would be sure not to accuse your neighbour falsely, content yourselves with your own estates, and covet not 
e Exod. 20. 1●.  his Ox or his Ass, his land or his money, or any thing that is his. Reckon nothing your own, that is not yours by fair and just means: nor think that can prosper with you and yours, that was wrung from another by Cavi● or Calumny.  
I have now done with you that are Accusers: whose care must be, according to the Text-reading, not to raise a false report. But the Margin remembers me, there are others whom this prohibition concerneth besides you, or rather above you; whose case it must be not to receive a false report. A thing so weighty, and withal so pertinent to the general argument of this Scripture, th●t some Translations have passed it in the Text. And the Original word comprehendeth it. For albeit the Raiser indeed be the first taker up 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. Non suscipies vocem mendacit. Vulg. edit. Thou shalt not receive a false report. Genev.— hunc sensum sequitur Chaldaeus, Vatabl.  yet the Receiver taketh it up too, at the second hand. As it is commonly said of stolen goods, There would be no thiefs, if there were no receivers; and therefore some Laws have made the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocyl.  Receiver equal thief with the Stealer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And therefore in this case also the Receiver must go pari passu with the Raiser: who, if he give way or countenance to a false report when he may refuse or hinder it, by being an Accessary maketh himself a Party; and becometh 
c Non solùm ille reus est qui falsum de aliquo profert; sed & is qui citò aurem criminibuc praebet. Isid. l. 3. de summo bono.  guilty of the same sins, the same wrongs, the same mischiefs with the first offender, the false Accuser. David as he inveigeth against Doeg in the 
d Psal. 52.  Psalm for telling: so he 
e 1 Sam. 24.9.  elsewhere expostulateth with Saul for hearing unjust reports of him. The Raiser and Receiver are both possessed with the same evil spirit: they have the same 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. apud. Stob. Serm. 40.  Devil, the same Familiar; only here is the difference, The Raiser hath this Familiar in his tongue, the Receiver in his ear. Whosoever then sitteth in the place of Magistracy and public judicature in foro externo, or is by virtue of his calling otherwise invested with any jurisdiction or power to hear and examine the accusations of others: I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the word) or at leastwise from misprision of Calumny and unjust accusations; if he be not reasonably careful of three things.  
First, let him beware how he taketh private informations. Men are partial; and will not tell their own tales but with favour, and unto advantage. And it is so with most men; the 
a Prov. 18.17. Est vitium, cujus si te immunem sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice sclitarius.— Facilitas ●redulitatis haec est: cujus callidissimae vulpeculae Magnorum neminem comperi satis cavisse versutias. Bern. 2. de consid. in finc.  first tale possesseth them so, as they hear the next with prejudice: than which there is not a 
b— ind● eye ipsis pro nihilo irae multae, inde innocentium frequens addictio, inde pr●●judicia in absentes. Bernard. ibid.  sorer enemy to right and indifferent judgement. A point so material, that some Expositors make it a thing principally intended in this first branch of my Text, 
c Lyr. hic.  Ut non audiatur una pars sine alia, saith Lyra. Suitors will be impudent, to forestall the public hearing by private informations: even to the judge himself, if the access be easy; or at leastwise (which indeed maketh less noise, but is nothing less pernicious) to his servant or favourite that hath his ear, if he have any such noted servant or favourite. He therefore that would resolve not to receive a false report, and be sure to hold his resolution, let him resolve (so far as he can avoid it) to receive no report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the information of the adverse part withal; either 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosth. de cor.  both or neither, but indeed rather neither: to keep himself by all means equal & entire for a public hearing. Thus much he may assure himself; there is no man offereth to possess him with a cause beforehand, be it right, be it wrong; who doth not either think him unjust, or would have him so.  
Secondly, let him have the conscience first, and then the patience too (and yet if he have the 
a The righteous consi●ereth the cause of the poor: but the wicked regardeth not to know it. Prov. 29.7.  conscience, certainly he will have the patience) to make search into the truth of things: and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottom of a business, and where indeed the fault lieth first or most. It was a great oversight in a good King, for 
b 2 Sam. 16.4.  David to give away Mephibosheths living from him to his Accuser, and that upon the bare credit of his accusation. It had been more for his honour, to have done 
c Job 29.16.  as job did before him, to have searched out the cause he knew not; and as his son 
d 3 King. 3.23  Solomon did after him in the cause of the two Mothers. Solomon well knew, what he hath also taught us, Prov. 25. that it was 
e Prov. 25.2.  the honour of Kings to search out a matter. God as he hath vouchsafed Princes and Magistrates his own 
f Psal. 82.6.  name: so he hath vouchsafed them his own example in this point. An example in the story of the Law, Gen. 18. where he did not presently give judgement against 
g Gen. 1●. 20, 21. quo exemplo moniti, ne ad proferendam sententiam— aut tem●rè indiligenterque indiscussa quaeque quoquo modo judicémus: sed exemplo Domini descendamus, videamus, & justo examine criminosos diligenter perscrutemur. Concil. Trid. c. 22.  Sodom upon the cry of their sins, that was come up before him: but he would go down first and see whether they had done altogether according to that cry; and if not, that he might know it. An example also in the Gospel-story, Luc. 16. under the parable of the rich man: whose first work, when his Steward was accused to him for embezeling his goods, was not to turn him out of doors, but to 
h Luke 16.2.  examine his accounts. What through Malice, Obsequiousness, Coverture, and Covetousness, counterfeit reports are daily raised: and there is much cunning used by those that raise them, much odd shuffling and packing, and combining to give them the colour and face of perfect truth. As then a plain Countryman, that would not willingly be cozened in his pay, to take a slip for a currant piece, or brass for silver, leisurely turneth over every piece he receiveth; and if he suspect any one more than the rest, vieweth it, and ringeth it, and smelleth to it, and bendeth it, and rubbeth it, so making up of all his senses as it were one natural touchstone, whereby to try it: such jealousy should the Magistrate use, and such industry, especially where there appeareth cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.  
Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requireth, to contentious persons, known Sycophants, and common Informers. If there should be no Accusers to make complaints, Offenders would be no offenders, for want of due Correction; and Laws would be no Laws, for want of due Execution. Informers than are 
a Accusatores multos esse in civitate utile est, ut metu contineatur audacia: veruntamen hoc ita est utile, ut non planè illudamur ab accusatoribus. Ibid.  necessary in a Commonwealth, as Dogs are about your houses and yards. If any man mislike the comparison, let him know it is 
b Nihil mali est canes ibi quamplurimos esse, ubi permulti observandi, multaque servanda sunt. Cic. pro Sex. Roscio.  Cicero's simile, and not mine. It is not amiss, saith that great and wise Orator, there should be some store of Dogs about the house, where many goods are laid up to be safe kept, and many false knaves haunt to do mischief; to guard those, and to watch these the better. But if those 
c Canes aluntur in Capitolio, ut significent si fures venerint— Quòd si luce quoque canes latrent, cum Deos salutatum aliqui venerint: opinor iis crura suffringantur, etc. Ibid.  Dogs should make at the throat of every man that cometh near the house, at honest men's hours, and upon honest men's business: it is but needful they of the house should sometimes rate them off, and if that will not serve the turn, well favouredly beat them off, yea, and (if after all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a worse mischief. Magistrates are petty Gods, God hath lent them his name, 
d Psal. 82.6.  Dixi Dii, I have said ye are Gods, Ps. 82. and false Accusers are petty Devils; the Devil hath borrowed their name, 
e Apoc. 12.9, 10. D● ipso etiam nomine Diaboli delatorem. Tertul. de anima. c. 35.  Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser of his brethren. For a Ruler then or Magistrate to countenance a Sycophant, what is it else, but as it were to pervert the course of nature, and to make God take the Devil's part? And then besides, where such things are done; what is the common cry? People, as they are suspicious, will be talking parlously and after their manner: Sure, say they, the Magistrates are sharers with these fellows in the adventure; these are but their setters, to bring them in gain, their instruments and Emissaries to toll grist to their mills for the increasing of their moulter. He than that in the place of Magistracy would decline both the fault and suspicion of such unworthy Collusion: it standeth him upon with all his best endeavours by chaining and muzling these beasts to prevent them from biting where they should not; and, if they have fastened already, then by delivering the oppressed (with job) 
f Job 29.17.  To pluck the prey from between their teeth, and by exercising just severity upon them to break their jaws for doing farther harm.  
I am not able to prescribe (nor is it meet I should to my betters) by what means all this might best be done. For I know not how far the subordinate Magistrates power, which must be bounded by his Commission and by the Laws, may extend this way. Yet some few things there are, which I cannot but propose, as likely good helps in all reason and in themselves, for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration; whether his Commission and the Laws give him power to use them all, or no, and how far.  
And first; for the avoiding of Malicious suits, and that men should not be brought into trouble upon slight informations: I find that a-among the 
a Cael. ad Cicer. 8. fam. Epist. 8. vide l. 7. & l. 13. Sect. qui damni ●f. de damno infect. In omnibus causis, sive— sancimus non aliter— N●si prius qui eas exposcunt, juramentum de calumnia praestiterint, quod non, etc. l. Vnic. Cod. de jure jurando propter calumn.  Romans the Accuser in most cases might not be admitted to put in his libel, until he had first taken his corporal oath before the Praetor, that he was free from all malicious and Calumnious intent. Certain it is, as daily experience showeth, that many men who make no conscience of a lie, do yet take some 
b Nam sacram●nti timore contentiosa litigantium instantia compescitur. Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl.  bog at an Oath. And it cannot but open a wide gap to the raising and receiving of false reports, and to many other abuses of very noisome consequence in the Commonweal; if the Magistrate when he may help it, to enrich himself or his officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without oath.  
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometimes fall heavy upon particular men: and yet for the preventing of more general inconveniencies it is necessary there should be Laws (for better a mischief sometimes, then always an Inconvenience:) there hath been left, for any thing I find to the contrary, in all well-governed policies, a kind of latitude more or less, and power in the Magistrates, even in those Courts that were strictissimi juris, upon fit occasion to qualify and to 
a Soleo audire in potestate esse judicis mollire sententiam, & mitiùs vindicare quam jubeant leges. Aug. Epist. 15●  mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of 
b Summum jus, summa injuria. Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. E●h. ●0.  Wrong beyond the extremity of Right: when Laws intended for fences are made snares, and are calumniously wrested to oppress that innocency which they should protect. And this is most properly 
c Existunt etiam saepe injuriae ca●um● â ●uadam, & nimis callid●, sed malitiosa interpretatione. Cic. l. 1. de offic. Scriptum sequi, c●lumniatoris esse; boni judicis, voluntat●m scriptoris, authoritat●mque defendere. Id. pro A. Cecin.  Calumny in the prime notion of the word, for a man upon a mere trick or quillet from the 
d Aucupia verborum, & literarum t●ndiculae. Cic. pro A. Cecinn.  letters and syllables of the Law, or other writing, or evidence, pressed with advantage, to bring his action or lay his accusation against another man; who yet bonâ fide, and in Equity and Conscience, hath done nothing worthy to bring him into such trouble. Now if the Magistrate of Justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser: or if he shall not use his full power, by affording his lawful favour in due time and place, to succour the innocency of the so accused: he shall thereby but give encouragement to the Raiser's, and he must look to answer for it one day, as the Receiver of a false Report.  
Thirdly, since that justice which especially supporteth the Commonweal, consisteth in nothing more than in the right distribution of rewards and punishments: many Lawgivers have been careful, by proposing rewards, to encourage men to give in true and needful informations, and on the contrary to suppress those that are false or idle by proposing punishments. For the Informers office, though it be (as we heard) a necessary, yet it is in truth a very thankless office: and men would be loath, without special grievance, to undergo the hatred and envy, which commonly attendeth such as are officious that way; unless there were some profit mixed withal to sweeten that hatred, and to countervail that envy. For which cause in most Penal Statutes, a moiety, or a third, or 
a Quartam accusatoribus secundum necessitudin●m l●gis. Tacit. lib. 4. Annal.  fourth (which was the usual proportion in Rome, whence the name of 
b Quadruplatores, accusatores, seu d●latores criminum Publicorum, sub poena quadrupli●sive quod ipsi ●x damnatorum bonis quos accusaverant, quartam partem cons●quebantur. Ascon. in Ver. See Fest. in Quadruplatore; Turneb. 3. Adver. 9 Lips. in Lib. 4. Ann. Taciti. Bisciol. 14. subses. 15.  quadruplatores came) or some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompense for the service he hath done the State by his information. And if he be faithful and conscionable in his office, good reason he should have it. For he that hath an Office in any Lawful calling (and the Informers calling is such; howsoever through the iniquity of those that have usually exercised it, it hath long laboured of an 
c Quadruplator, ut breviter describam, capitalis est. Est enim imorobus & pestifere vis. Cic. lib. 2. ad Heren.  ill name:) but he that hath such an office; as it is meet he should attend it, so it is meet it should maintain him, for 
d 1 Cor. 9.7.  Who goeth to warfare at any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Commonweal, and yet for favour, fear, or a fee balk 
e Aequitas in paribus causis paria jura d●siderat. Cic. in Top. Quis hoc statuit, quod aequum sit in Quintium, id iniquum esse in Nevium? Id. pro. Quin.  another man whom he knoweth to have committed the same offence, or a greater; or if having entered his complaint in the open Court, he shall afterwards let the suit fall, and take up the matter in a private Chamber: this is 
f Praevaricatio est accusatoris corruptela abreo. Cic. in pa●tit. orat— Praevaricatorem cum ●sse ●stendimus qui colludit cum reo, & translatit●è munere accusandi desungitur. Mar. in lib. 1. ff. ad Sen atusc. Turpil.  Collusion; and so far forth a false report, as every thing may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer, some semblance whereof there was in that 
g V. Plin. 3. Epist. 9 lib. 1. ff. ad Senatus. V. Turpil. Rosin. 9 Antiqu. Rom. 25.  judicium Praevaricationis in Rome, he shall do the Commonwealth good service, and himself much honour, now and then to use it.  
Fourthly, since nothing is so powerful to repress audacious Accusers, as severe Punishment is; it is observable what care and caution was used among the Romans whilst that State flourished, to deter men from unjust Calumniations. In private and civil Controversies, for trial of right between party and party, they had their 
a V. Ascon. in Ve●tin. 3.  Sponsiones: which was a sum of money in some proportionable rate to the value of the thing in Question; which the Plaintiff entered bond to pay to the Defendant in case he should not be able to prove his Action; the Defendant also making the like sponsion and entering the like bond, in case he should be cast. But in public and criminal matters, whether Capital or Penal, if for want of due proof on the Accusers part, the party accused were quit in judgement; there went a trial upon the Accuser, at the suit of the Accused, which they called judicium Calumniae: 
b v. l. 1. Sect. 2, etc. ff. ad Senatusc. Turpil. Rosin. 9 Antiqu. Rom. 25.  wherein they examined the original ground and foundation of the Accusation. Which if it appeared to have proceeded from some just error or mistake bonâ fide, it excused him: but if should appear the accusation to have proceeded from some lefthanded respect, as Malice, Envy, Gain, etc. he was then condemned of Calumny. And his ordirnary punishment than was, whereunto he had virtually bound himself by subscribing his libel, Poena talionis, the same kind of punishment whatsoever it was, which by the Laws had been due to the party accused, if the libel had been proved against him. Yea & for his farther shame it was provided by 
c 
Lege Rommiâ v. l. 1. sec. 2. ff. ad Senatusc. Turpil. & Gothifred. in ann●t. ibi; Rosin. 8. Antiqu. Rom. part. 2. cap. 22.  
— literam illam ita v●h●menter ad caput affigent, etc. Cicer. pro Rex. Rosc.   one Law, that he should be burnt in the forehead with the Letter K. to proclaim him a Calumniator to the world: that, in old Orthography, being the first letter of the word Kalumnia. The same letter would serve the turn very well with us also, though we use it to signify another thing; and yet not so much another thing, as a thing more general, but comprehending this as one species of it. But, as I said, I may not prescribe; especially beyond Law. The thing for which I mention all this, is this: If all that care and severity in them could not prevent it, but that still unjust actions would be brought, and false accusations raised, what a world of unconscionable suits and wrongful informations may we think there would be, if contentious Plaintiffs and calumnious Sycophants, when they have failed their proof, should yet get off easily, and escape out of the Courts without Censure or Punishment, or at the most but with some light check; and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an office about the Courts. It is a strong heartening to Accusers, and multiplieth false reports beyond belief; when they that are wrongfully accused, though the cause go with them, shall yet have the worst of the day: and shall have cause to answer the congratulations of their friends, as 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Pyrrho.  Pyrrhus did his after he had gotten two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a halfpenny; nay if he had power to allow him double or treble out of his unjust adversaries estate: it were all little enough, and but too little. Zacheus took himself bound to do more: when for this very sin of false accusation he imposed upon himself, as a kind of satisfactory penance, 
e Luke 19.8.  a fourfold restitution, Luc. 19 Here was a right Quadruplator indeed; and in the best sense: you shall not lightly read of such another.  
Lastly, men have not 
a Lucian in Hermo●.  fenestrata pectora, that we can see them throughly and within: yet there want not means of probable discovery. Of ordinary private men we make conjecture, by their gestures, by their speeches, by their companions. But Magistrates and great ones, who live more in the eye of the world, and are ever as it were upon the stage, and so do personati incedere, walk under a continual disguise in respect of their outward deportment; are not so well discoverable by those means. They are best known by their 
b Sira●. 10.2.  servants and retinue, by their favourites and officers, by those they keep about them, or employ under them. If these be plain and downright, if these be just and upright, if these be free and conscionable: Sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such servants facile to give way to their false Calumniations. But if these be insolent & hungry companions, if these be impudent and shameless exactors: it is presently 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. apud Stob. serm. 44. Si innocentes existimari volumus, non solum nos abstinentes, sed etiam nostros comites praestare d●b●mus. Cic. 2. in. Verr. 2.  thought they are then but brokers for the Master; and there is no question then made, but that false reports will be received as fast as they can be raised, and entertained with both arms. We have learned from 
d Prov. 29.12.  Solomon. Pro. 29. that if a Ruler hearken to lies, than all his servants are wicked: They durst not be so openly wicked, if they were not first sure of him. It was but a 
e Nemo unquam tam reus, tam nocens adducetur, qui istá defensione non possit uti. Cic. 2. in Verr. 2.  sorry one, when it was at best, but is now withal grown a stale excuse; for great ones to impute their own wilful oversights to the fault or negligence of their servants. Caius Verres, (whom I cannot but now and then mention, because there is scarce to be found such another complete Exemplar of a wicked Magistrate;) would usually 
f Aiunt ●um queri solere nonnunquam, se●m serum, quòd non suis sed suo●um com●um p●c●atis & criminibus pr●matur. Cic. Ibid.  complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of sharks about him? why did he not either speedily reform them, or utterly discard them? It were indeed an unrighteous thing to condemn the Master for the Servants fault; and an uncharitable inference, because the servant is naught, to conclude strait the Master is little better. For a just Master may have an unconscionable Servant; and if he have a 
g In tantâ ●elicitate nemo potest esse in magnâ familiâ, qui neminem neque servum neque libertum improbum hab●a●. Cic. pro. Sex. Rosc●o.  numerous Family, and keep many, it is a rare thing if he have not some bad: as in a great herd there will be some rascal Deer. But than it is but one or a few; and they play their prizes closely, without their Master's privity; and they are not a little solicitous to carry matters so fairly outward, that their Master shall be the 
h Dedecus ille d●●ús sc●●t ultimu●. Juvenal. Satyr. 10.  last man shall hear of their false dealing, and when he heareth of it, shall scarce believe it for the good opinion he hath of them. But when in the generality they are such; when they are openly and impudently such; when every body seeth, and saith, the Master cannot choose but know they are such: it cannot be thought, but the Master is well enough content they should be such. 
i Neh 5.15.  Even their servants bear rule over the people, saith good Nehemiah of the Governors that were before him: but so did not I, because of the fear of God, Neh. 5. What? did not Nehemiah bear rule over the people? yes, that he did: there is nothing surer. His meaning then must be, (so did not I; that is,) I did not suffer my servants so to do as they did theirs: implying, that when the servants of the former governor's oppressed the people, it was their Masters doing, at leastwise their Master's suffering▪ [Even their servants bare rule over the people: but so did not I because of the fear of God.] The Magistrate therefore that would speedily smoke away these Gnats that swarm about the Courts of justice, and will be offering at his ear, to buzz false reports thereinto: he shall do well to begin his reformation at home; and if he have a servant that heareth not well deservedly, to pack him away out of hand, and to get an honester in his room. Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service: yet in this case he must not spare him. Our Saviour's speech is peremptory 
k Mat. 5.29, 30  Erue, abscind, Projice; if either eye or hand cause or tempt thee to offend, pull out that eye, cut off that hand, cast them both from thee with indignation: rather want both, then suffer corruption in either. David's resolution was excellent in Psal. 101. and worthy thy imitation. 
l Psal. 101.5, etc.  Who so privily slandereth his▪ neighbour, him will I destroy: whoso hath a proud look, and high stomach, I will not suffer him. Mine eyes look to such as be faithful in the Land, that they may dwell with me: whoso leadeth a godly life he shall be my servant. There shall no deceitful person dwell in my house: he that telleth lies shall not tarry in my sight. He that will thus resolve, and thus do, it may be presumed he will not knowingly give either way to a false report, or countenance to the reporter. And so much for our first Rule; Thou shalt not raise a false report.  
My first purpose I confess was to have spoken also to the Witness, & to the Iurer, & to the Pleader, & to the Officer, from the other four Rules in my text, as punctually & particularly as to the Accuser from this first; for I therefore made choice of a Text that taketh them all in, that I might speak to them all alike. But if I should enlarge myself upon the rest, as I have done in this; my meditations would swell to the proportion rather of a Treatise then a Sermon: and what patience were able to sit them out? Therefore I must not do it. And indeed, if what I have spoken to this first point were duly considered, and conscionably practised; I should the less need to do it. For it is the Accuser that layeth the first stone: the rest do but build upon his foundation. And if there were no false reports raised or received: there would be the less use of, and the less work for, false and suborned Witnesses; ignorant or packed juries; crafty and sly Pleaders; cogging and extorting Officers. But unto these I have no more to say at this time; but only to desire each of them to lay that portion of my Text to their hearts, which in the first division was allotted them as their proper share: and withal to make application (mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate from this first rule. Whereof, (for the better furtherance of their Application, and relief of all our memories) the sum in brief is thus. First, concerning the Accuser, (and that is every party in a cause or trial,) he must take heed he do not raise a false report: which is done, first, by forging a mere untruth; and secondly, by perverting or aggravating a truth; and thirdly, by taking advantage of strict Law against Equity. Any of which who ever doth; he first committeth a heinous sin himself, and secondly grievously wrongeth his neighbour, and thirdly bringeth a great deal of mischief to the Common-weal. All which evils are best avoided: first, by considering how we would others should deal with us, and resolving so to deal with them; and secondly by avoiding, as all other inducements and occasions, so especially those four things, which ordinarily engage men in unjust quarrels; Malice, Obsequiousness, Coverture, and Greediness. Next, concerning the judge, or Magistrate; he must take heed he do not receive a false report. Which he shall hardly avoid, unless he beware, first, of taking private informations; secondly, of passing over causes slightly without mature disquisition; and thirdly, of countenancing Accusers more than is meet. For whose discountenancing and deterring, he may consider, whether or no these five may not be good helps: so far as it lieth in his power, and the Laws will permit, first; to reject informations tendered without Oath; secondly, to give such interpretations as may stand with Equity as well as Law; thirdly, to chastise Informers that use partiality or collusion; fourthly, to allow the wronged party a liberal satisfaction from his adversary; fifthly, to carry a sharp eye, and a straight hand, over his own Servants, Follower's, and Officers. Now what remaineth, but that the several premises earnestly recommended to the godly consideration, and conscionable practice of every one of you whom they may concern; and all your persons and affairs both in the present weighty businesses, and ever hereafter, to the good guidance and providence of Almighty God: we should humbly beseech him of his gracious goodness to give a blessing to that which hath been spoken agreeably to his word, that it may bring forth in us the fruits of Godliness, Charity, and justice; to the glory of his grace, the good of our brethren, and the comfort of our own souls; even for his blessed Son's sake, our blessed Saviour Jesus Christ. To whom with, etc.   

AD MAGISTRATUM. The Third Sermon. At the Assizes at Lincoln, 4. Aug. 1625. at the request of the High Sheriff aforesaid, WILLIAM LISTER Esquire.  PSALM 106.30. 
Then stood up Phinehes, and executed judgement: and the plague was stayed.  
THe abridgement is short, which some have made of the whole Book of Psalms, but into two words, 
Sect. 1.  Hosannah, and Hallelujah: most of the Psalms spending themselves, 
The Argument cited out of Guevara.  as in their proper arguments, either in Supplication, praying unto God for his blessings, and that is Hosannah; or in Thanksgiving, blessing God for his goodness, and that is Hallelujah. This Psalm is of the later sort. The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently giveth it to be a Psalm of Thanksgiving: as are also the three next before it, and the next after it. All which five Psalms together, as they agree in the same general argument, the magnifying of God's holy name: so they differ every one from other in choice of those special and topical arguments, whereby the praises of God are set forth therein. In the rest, the Psalmist draweth his argument from other considerations: in this, from the consideration of God's merciful removal of those judgements he had in his just wrath brought upon his own people Israel for their sins, upon their repentance.  
For this purpose there are sundry instances given in the Psalm, taken out of the Histories of former times: 
Sect. 2.  out of which there is framed as it were a Catalogue, 
and matter of this Psalm.  though not of all, yet of sundry the most famous rebellions of that people against their God, and of Gods both justice and mercy abundantly manifested in his proceedings with them thereupon. In all which we may observe the passages betwixt God and them, in the ordinary course of things, ever to have stood in this order. First, he preventeth them with undeserved favours: they unmindful of his benefits, provoke him by their rebellions: he in his just wrath chastiseth them with heavy plagues: they humbled under the rod, seek to him for ease: he upon their submission withdraweth his judgements from them. The Psalmist hath wtapped all these five together in Vers. 43, 44. Many times did he deliver them: but they provoked him with their counsels, and were brought low for their iniquity: the three first. Nevertheless he regarded their affliction, when he heard their cry: the other two.  

Sect. 3.  The particular rebellions of the people in this Psalm instanced in, are many; 
The Coherence, scope,  some before, and some after the verse of my Text. For brevity sake, those that are in the following verses I wholly omit; and but name the rest. Which are, their wretched infidelity and cowardice upon the first approach of danger at the Red Sea, verse 7. Their tempting of God in the desert, when loathing Manna they lusted for flesh, verse 13. Their seditious conspiracy under Corah and his confederates against Moses, verse 16. Their gross Idolatry at Horeb in making and worshipping the golden Calf, verse 19 Their distrustful murmuring at their portion, in thinking scorn of the promised pleasant Land, verse 24. Their fornicating both bodily with the daughters, and spiritually with the Idols of Moab and of Midian, verse 28. To the prosecution of which last mentioned story, the words of my Text do appertain. The origine story itself, whereto this part of the Psalm referreth, is written at full by Moses in Numb. 25. and here by David but 
a Breviter totum di●it: quia non hic nescientes docet, sed commemorat scientes. Aug. hic.  briefly touched, as the present purpose and occasion led him. Yet so, as that the most observable passages of the History are here remembered: in three verses three special things, The Sin, the Plague, the Deliverance. The Sin, with the Aggravation thereof, v. 28. [They joined themselves also unto Baal-Peor, and ate the Sacrifices of the dead.] The Plague with the Efficient cause thereof, both Impulsive and Principal, verse 29. [Thus they provoked him to anger with their inventions, and the Plague broke in upon them.] The Deliverance, with the special means and Instrument thereof, is this 30. verse. [Then stood up Phinehes, and executed judgement, and the plague was stayed.]  
In which words are three things especially considerable. The Person; 
Sect. 4.  the Action of that Person; and the success of that Action. 
and Division of the Text.  The Person, Phinehes. His Action twofold: the one preparatory, he stood up; the other completory, he executed judgement. The Success, and issue of both; the plague was stayed. The person holy, the action zealous, the success happy. Of each of these I shall endeavour to speak something, applyably to the present condition of these heavy times, and the present occasion of this frequent assembly. But because the argument of the whole verse is a Deliverance, and that Deliverance supposeth a plague, and every plague supposeth a sin: I must take leave before I enter upon the Particulars now proposed from the Text, first a little to unfold the original story; that so we may have some more distinct knowledge both what Israel's sin was, and how they were plagued, and upon what occasion and by what means Phinehes wrought their deliverance.  
When Israel, 
Sect. 5.  travelling from the Land of bondage to the Land of Promise through the wilderness, 
Balace plot;  were now come as far as 
a Num. 22.1.  the plains of Moab, and there encamped: Balac the then King of Moab, not 
b Ibid. 2.3.  daring to encounter with that people, before whom 
c Sihon K. of the Amorites, and Og K. of Basan. Numb. 21.  two of his greatest neighbour Princes had lately fallen; 
d Ascitos seniores Madianis, qui proxi mi regno ejus erant, & amici, consuluit quid facto opus esset. Hist Scholast. in Num. c. 32.  consulted with the Midianites, his neighbours and allies, and after some advice resolved upon this conclusion, to hire 
e Num. 22.5.— 7.  Balaam a famous Sorcerer in those times and quarters, to lend them his assistance: plotting with all their might, and his art, by all possible means to withdraw God's protection from them; wherein they thought (and they thought right) the strength and safety of that people lay. But there is no Counsel against the Lord; nor 
f Num. 23.23.  enchantment against his people. Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. Balaam the wicked wretch, though he 
g 2 Pet. 2.15.  loved the ways of unrighteousness with his heart; yet, God not suffering him, he could not pronounce a Curse with his lips against Israel, but in stead of cursing them, 
h Num. 23.11. & 24.10.  blessed them altogether.  
But angry at Israel, whom, 
Sect. 6.  when fain he would he could not curse; yea and angry at God himself, 
and Balaams' policy against Israel.  who by restraining his tongue had voided his hopes, and 
a Num. 14.11.  withheld him from pay, and honour: the wretched covetous Hypocrite, as if he would at once be avenged both of him and them, imagineth a mischievous device against them full of cursed villainy. He giveth the Moabites and the Midianites 
b Num. 31.16. Revel. 2.14. See also Joseph 4 Antiquit. Jud. 5.  counsel to smother their hatred with pretensions of peace, and by sending the fairest of their daughters among them, to inveigle them with their beauty, and to entice them first to corporal, and after, by that, to spiritual whoredom: That so Israel, shrinking frow the Love and Fear and Obedience of their God, might forfeit the interest they had in his protection; and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their Power, nor their wisest Counsellors by their Policy, 
Sect. 7.  
with the success thereof; both in their Sinne.  nor Balaam himself by his Sorcery, could bring upon them.  
This damned counsel was followed but too soon, and prospered but too well. The daughters of Moab come into the Tents of Israel; and by their blandishments put out the eyes, and steal away the hearts of God's people: whom, besotted once with lust, it was then no hard matter to lead whither they listed, and by wanton insinuations to draw them to sit with them in the Temples, and to accompany them at the 
a Numb. 25.  feasts, and to eat with them of the sacrifices, yea and to bow the knees with them to the honour of their Idols. Insomuch as Israel 
b Psal. 106.28  joined themselves to Baal-peor, and ate the sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not, as most have thought, a 
c quem Graecia Priapum dixit. Hist. Scolast. in Num. c. 34. & alii securi Hieronym. in c. 9 Osee; & 1. cont. Io. 12. See Vatabl. in Num. 25.3. Selden Synt. 1. d: DIS Syr. c. 5. jael. Bisciol. 3. hor. subces. 20.  beastly and obscene Idol withal. That was their sin.  
And now may Balak save his money, and Balaam spare his pains: there is no need of hiring, or being hired to curse Whoremongers and Idolaters. 
Sect. 8.  These are two plaguy sins: and such as will bring a curse upon a people without the help of a Conjurer. 
And Punishment.  When that God, who is a 
a Exod. 20.5.  jealous God, and jealous of nothing more than his 
b Esa. 41.8.  honour, shall see that people, whom he had made 
c Deut. 7.6.  choice of from among all the nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting 
d Ezek. 16.8.  Covenant, to 
e Ibid 38.  break the Covenant of Wedlock with him, and to strumpet it with the daughters and Idols of Moab: what can be expected other, then that his jealousy should be turned into fury; and that his fierce wrath should 
f Psal. 106.29.  break in upon them as a deluge, and overwhelm them with a sudden destruction? His patience so far tempted, and with such an unworthy provocation, can suffer no longer: But at his command 
g Num. 25.4, 5·  Moses striketh the Rulers; and at Moses his command, the under-rulers must strike each in their several regiments, those that had offended; and he himself also striketh with his own hand, by a plague destroying of them in one day 
h 1 Cor. 10.8, 9 the other thousand (Num. 25 9) it seemeth were those that were hanged up by Moses, and slain by the Rulers.  three and twenty thousand.  
If that Plague had lasted many days, Israel had not lasted many days. But the people by their plague made sensible of their sin, humbled themselves (as it should seem, 
Sect. 9  the very first day of the plague) in a solemn and 
a Num. 25.6.  general assembly, 
Zimri's provocation.  weeping and mourning both for Sin and Plague, Before the door of the Tabernacle of the Congregation. And they were now in the heat of their holy sorrow and devotions; when lo 
b Ibid. 14.  Zimri, a Prince of a chief house in one of their Tribes, in the heat of his Pride and lust, cometh openly in the 
c Ibid. 6.  face of Moses and all the Congregation, and bringeth his Minion with him, Cosbi the daughter of one of the 
d Compare Num. 25.15. with Num. 31 8.  five Kings of Midian into his Tent, there to commit filthiness with her.  
Doubtless Moses the Captain, and Eleazar the Priest, & all Israel that saw this shameless prank of that lewd couple, 
Sect. 10. and his execution.  saw it with grief enough. But Phinehes enraged with a Pious indignation to see such foul affront given to God, and the Magistrate, and the Congregation, at such a heavy time, and in such open manner, and for that very sin for which they then lay under God's hand; thought there was something more to be done then bare weeping: and therefore his blood warmed with an holy zeal, he 
a Num. 25.7, 8▪  starteth up forthwith, maketh to the Tent where these two great personages were, and as they were in the act of their filthiness, speedeth them both at once, and naileth them to the place with his Javeline. And the next thing we hear, is, God well pleased with the 
b Ibid. 11.  zeal of his servant, and the execution of those malefactors, is appeased toward his people, and withdraweth his hand and his plague from them. And of that deliverance my Text speaketh; (Then stood up Phinehes, and executed judgement, and so the Plague was stayed.)  
The Person, the instrument to work this deliverance for Israel, 
Sect. 11.  was Phinehes. He was the son of Eleazar, 
The Person of Phinehes considered.  who was then High Priest in immediate succession to his father Aaron, not long before deceased: and did himself afterward succeed in the High-priesthood unto Eleazar his Father. A wise, a godly, and a zealous man: employed afterwards by the State of Israel in the greatest affairs, both of 
a Num. 31 6.  War and 
b Jos. 22.13, 31, 32.  Embassy. But it was this Heroical act of his, in doing execution upon those two great audacious offenders, which got him the first, and the greatest, and the lastingst renown. Of which Act more anon, when we come to it. In his Person, we will consider only what his calling and condition was; and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi: and that whole Tribe was set apart for the 
c Num. 1.19, etc.  service of the Tabernacle. And he was of the sons of Aaron, & so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Family and Lineage of the High Priests: and the Priest's office was to offer sacrifices and to burn incense, and to pray and make atonement for the People. Neither Levite nor Priest had to intermeddle with matters of judicature, unless in some few causes, and those for the most part concerning matters either merely, or mixedly Ecclesiastical: but neither to give sentence, nor to do execution, in matters and causes merely Civil, as by any right or virtue of his levitical or Priestly office.  
The more unreasonable is the High Priest of Rome, to challenge to himself any temporal or Civil jurisdiction, 
Sect. 21.  
The spiritual power doth not include the Temporal.  as virtually annexed to his spiritual Power, or necessarily derived thence. Templum and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheephook and the Sceptre, the Keys and the Sword; though they may sometimes concur upon the same person, yet the Powers remain perpetually distinct and independent, and such as do not of necessity infer the one the other. Our Saviour's 
a Luke 21.26.  Vos autem non sic hath fully decided the Controversy; and for ever cut off all claim of temporal jurisdiction, as by any virtue annexed to the Keys. If the Bishops of Rome could have contented themselves to have enjoyed those Temporalties, wherewith the bounty of Christian Emperors had endowed that Sea (whether well, or ill, whether too much, or no, I now inquire not,) but if they could have been content to have holden them upon the same terms they first had them, without seeking to change the old tenure; and to have acknowledged them, as many of their fellow-Bishops do, to have issued not at all by necessary derivation from their spiritual Power, but merely and altogether from the 
* Nec in quenquam Presbyt●rum, Episcopum, sive Papam convenit co●ctivam in hoc seculo jurisdiction●m sibi h●bere; ni si ea●ē sibi per hum●num legislator●m concessa fu●rt, in cajus potestate est hanc ab ipsis semper revocare. Marsil. Patau. 2. defence. pacis. 5.  free and voluntary indult of temporal Princes: the Christian Church had not had so just cause of complaint against the unsufferable tyrannies and usurpations of the Papacy; nor had the Christian world been embroiled in so many unchristian and bloody quarrels, as these and former ages have brought forth. Yet the Canonists, and they of the Congregation of the Oratory, like downright flatterers, give the Pope the Temporal Monarchy of the world, absolutely and 
b Papa jure divino est directè dominus O bis. Peasant de i●m●nit. Eccles. p. 45. id● defendunt Baronius, Bosii d●o, Zecchus, C●rerius al●i.  directly, as adhering inseparably to his Sea, and as a branch of that Charter which Christ gave to Peter, when he made him Head of the Church, for himself and his successors for ever. The Jesuits more subtle than they, not daring to deny the Pope any part of that Power, which any other profession of men have dared to give him, and yet unable to assert such a vast power from those inconveniencies which follow upon the Canonists opinion; have found out a means to put into the Pope's hands the exercise of as much temporal power as they bluntly and grossly give him, and that to all effects and purposes as full and in as ample manner as they: yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly and per se, but 
c See Bellarm. 5 de Rom. Pontif. 6.  obliquely and indirectly and in ordine ad spiritualia. The Man himself, though he pretend to be supreme infallible judge of all Controversies yet heareth both, parties, and taketh advantage of what either give him, as best sorteth with his present occasions, and suffereth them to fall foul each upon other, these accounting them gross flatterers, and they again these 
d adversus impios Politicos. Cater. de potest. in titulo libri.  wicked politicians: but dareth not for his life determine whether side is in the right; lest, if he should be put to make good his determination by sufficient proof, both should appear to be in the wrong and he lose all; which, whilst they quarrel, he still holdeth. It is a certain thing; The spiritual Power conferred in Holy Orders doth not include the Power of Temporal jurisdiction. If Phinehes here execute judgement upon a Prince of Israel; 
Sect. 13▪  it is indeed a good fruit of his zeal, 
nor yet exclude it.  but no proper act of his Priesthood.  
Let it go for a non sequitur then, as it is no better; because Phinehes, a Priest, or Priest's son, executed judgement, that therefore the Priestly includeth a judicatory Power. Yet from such an act, done by such a Person, at least thus much will follow, that the Priesthood doth not exclude the exercise of judicature; and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Powers, but that they may without incongruity concur and reside both together in the same person. When I find anciently, that not only among the 
a i e. Regis quidem haec munia esse jussit, ●rimùm, ut s●crorum & sacrificiorum principatum haber●t. Dionys. Halicar. lib. 2. See also Cic. 1. de divin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Aegyptiis. Plutarch. lib. de I●. & Osir.  Heathens, but even among Gods own people, the same man might be a King and a Priest, (
b Virgil. 3. Aeneid.  Rex idem hominum Phoebique Sacerdos,) as Melchisedec was both a 
c Gen. 14.17.  Priest of the most High God, and King of Salem: when I see it consented by all, that so long as the Church was patriarchal, the Priestly and the judicatory Power were both settled upon one and the same Person, the Person of the 
d Sacerdot●um fuit annexum primogeniturae usque ad legem datám per Mosca. Lyran. in Gen. 14.18. See also Lyran. ●n Num. 3.12. & 8.16, etc.  firstborn: when I read of Eli the Priest of the sons of Aaron 
e 1 Sam. 4.18.  judging Israel 40. years, and of Samuel, certainly a Levite (though not, as 
f. Aug. 17. de civet. 4 & in Psal. 98. Sulpit. Sever. lib. 1 Hist. sacra.  some have thought, 
g Levita Samuel non Sacerdos, non Pontifex fuit Hieron. lib. cont. Jovin. v. Drus. not. ad Sulpi●. Hist. p. 154.  a Priest) both going circuit, as a 
h 1 Sam. 7.16.  judge itinerant in Israel, and doing execution too with his own hands upon 
i 1 Sam. 15.33.  Agag; and of 
k 1 Chron. 26.29.32.  Chenaniah and his sons, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business over the Lord, but also for 
l In omni negotio divino & humano. Vatab in 1. Parab. 26.  outward business over Israel, and in things that concerned the service of the King: when I observe in the Church-stories of all ages, ever since the world had Christian Princes, how Ecclesiastical persons have been employed by their Sovereigns in their weightiest consultations and affairs of State; I cannot but wonder at the inconsiderate rashness of some forward ones in these days, who yet think themselves (and would be thought by others) to be of the wisest men, that suffer their tongues to run riot against the Prelacy of our Church, and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the jurisdiction, and the Temporalties of Bishops and other Ecclesiastical persons. I speak it not to justify the abuses of men, but to maintain the lawfulness of the thing. If therefore any Ecclesiastical person seek any Temporal office or power by indirect, ambitious, and preposterous courses: if he exercise it otherwise then well; insolently, cruelly, corruptly, partially; if he claim it by any other than the right title, the free bounty and grace of the supreme Magistrate; let him bear his own burden; I know not any honest Minister that will plead for him. But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal Land if he be heir to it from his Father: I see not but it behoveh us all, if we be good Subjects and sober Christians, to pray that such as have the power of judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they are entrusted, with zeal and prudence and equity, rather than out of envy at the preferment of a Churchman take upon us little less than to quarrel the discretion of our Sovereigns. Phinehes, though he could not challenge to execute judgement by virtue of his Priesthood; 
Sect. 14.  yet his priesthood disabled him not from executing judgement. 
Phinehes his fact examined.   
That for the Person. Followeth his Action: and that twofold: He stood up, He executed judgement. Of the former first; which, though I call it an Action, yet is indeed a Gesture properly, and not an Action. But, being no necessity to bind me to strict propriety of speech, be it Action, or Gesture, or what else you will call it; the circumstance and phrase, since it seemeth to import some material thing, may not be passed over without some consideration. [Then stood up Phinehes.] Which clause may denote unto us, either that extraordinary spirit whereby Phinehes was moved to do judgement upon those shameless offenders; or that forwardness of zeal, in the heat whereof he did it; or both. Phinehes was indeed the High Priests son, as we heard; but yet a private man and no ordinary Magistrate: and what had any private man to do to draw the sword of justice, or but to sentence a malefactor to die? Or, say he had been a Magistrate; he ought yet to have proceeded in a legal and judicial course, to have convented the parties, and when they had been convicted in a fair trial and by sufficient witness, then to have adjudged them according to the Law; and not to have come suddenly upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were acting their villainy, and thrust them thorough uncondemned. I have 
a Serm. 2. add Cler. Sect. 30.  elsewhere delivered it as a collection not altogether improbable from the circumstances of the original story, that Phinehes had warrant for this execution from the express command of Moses the supreme Magistrate, and namely by virtue of that Proclamation, whereby he authorised the 
b Numb. 25.5.  Under-Rulers to slay every one his men that were joined unto Baal-Peor, Num. 25.5. And I since find that conjecture confirmed by the judgement of some learned men: insomuch as an eminent Writer in our Church saith, that 
c Hall 7. Contempl. 4.  By virtue of that Commission every Israelite was made a Magistrate for this execution. But looking more nearly into the Text, and considering that the Commission Moses there gave, was first only to the Rulers, and so could be no warrant for Phinehes, unless he were such a Ruler, which appeareth not; and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of another Tribe too, the Tribe of 
d Num. 25.5.  Simeon, could not be under the government of Phinehes, who was of the Tribe of Levi: how probable soever that other collection may be, yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehes, that he had an extraordinary motion and a peculiar secret instinct of the Spirit of God, powerfully working in him, and prompting him to this Heroical Act.  
Certainly, God will not approve that work which himself hath not wrought. 
Sect. 15.  But to this Action of Phinehes God hath given large approbation, 
and justified.  both by staying the plague thereupon, and by rewarding Phinehes with an 
a Num. 25.12, 13.  everlasting Priesthood therefore, and by giving express testimony of his zeal and righteousness therein: as it is said in the next verse after my Text, [
b Psal. 106.31.  And it was accounted to him for righteousness.] Which words in the judgement of learned Expositors, are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that 
c Gen. 15.6. applied by Saint Paul. Rom. 4.3.  he believed God, and it was imputed to him for righteousness (as if the zeal of Phinehes in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also: but they do withal import the justification of the Action, at least thus far, that howsoever measured by the common rules of life it might seem an unjust action; and a rash attempt at the least, if not an heinous murder, as being done by a private man without the warrant of authority; yet was it indeed, not only in regard of the intent a zealous action,, as done for the honour of God, but also for the ground and warrant of it, as done by the special secret direction of God's holy Spirit, a just and a righteous action. Possibly this very word of standing up importeth that extraordinary spirit. For of those Worthies, whom God at several times endowed with Heroical spirits, to attempt some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this. It is often said in the book of Judges, that God 
d jud. 3.9, 15. etc. & 2.16.18.  raised up such and such to judge Israel, and that Deborah and jair▪ and others 
e jud▪ 5.7, & 10.1, 3, etc.  rose up to defend Israel: that is, 
f jud. 3.10.  The spirit of God came upon them, as is said of Othoniel, judg. 3. and by a secret, but powerful instinct, put them upon those brave and noble attempts, they undertook and effected for the good of his Church. Raised by the impulsion of that powerful spirit, which 
g Nescit tarda molimina Spiritús Sancti gratia. Ambr. 2. in Luc. 3.  admitteth no slow debatements, Phinehes standeth up: and feeling himself called not to deliberate, but act; without casting of scruples, or forecasting of dangers, or expecting commission from men when he had his warrant sealed within, he taketh his weapon, dispatching his errand, and leaveth the event to the providence of God.  
Let no man now, unless he be able to demonstrate Phinehes spirit, presume to imitate his fact. Those Opera liberi spiritûs, 
Sect. 16.  as Divines call them, as they proceeded from an extraordinary spirit, 
yet not to be imitated,  so they were done for special purposes: but were never intended, either by God that inspired them, or by those Worthies that did them, for ordinary or general examples. The error is dangerous, from the privileged examples of some few exempted ones to take liberty to transgress the common rules of Life and of Laws. It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictness of rule, nor limited by any bounds of Laws. But yet that free spirit hath astricted thee to a regular course of life, and bounded thee with Laws: which if thou shalt transgress, no pretention of the Spirit can either excuse thee from sin, or exempt thee from punishment. It is not now every way, as it was before the coming of Christ, and the sealing up of the Scripture Canon: God having now settled a perpetual form of government in his Church; and given us a perfect and constant rule, whereby to walk, even his holy word. And we are not therefore now vainly to expect, nor boastingly to pretend a private spirit, to lead us against, or beyond, or but beside the common rule: nay we are commanded to try all pretensions of private spirits by that common rule. 
a Esay 8.20.  Ad legem & ad testimonium, to the Law, and to the Testimony: at this Test examine and 
b 1 John 4.1.  Try the spirits whether they are of God, or no. If any thing within us, if any thing without us exalt itself against the obedience of this rule; it is no sweet impulsion of the holy spirit of God, but a strong delusion of the lying spirit of Satan.  
But is not all that is written, written for our Example? or why else is Phinehes act recorded and commended, 
Sect. 17.  if it may not be followed? 
but with limitation  First, indeed Saint Paul saith, 
a Rom. 15.4.  All that is written is written for our learning: but Learning is one thing, and Example is another; and we may learn something from that which we may not follow. Besides, there are Examples for 
b 1 Cor. 10.11.  Admonition, as well as for Imitation. Malefactors at the place of execution, when they wish the bystanders to take example by them, bequeath them not the Imitation of their courses, what to do; but Admonition from their punishments, what to shun: Yea thirdly, even the commended actions of good men are not ever exemplary in the very substance of the action itself; but in some virtuous and gracious affections, that give life and lustre thereunto. And so this act of Phinehes is imitable: Not that either any private man should dare by his example to usurp the Magistrate's office, and to do justice upon Malefactors without a Calling; or that any Magistrate should dare by his Example, to cut off graceless offenders without a due judicial course: but that every man who is by virtue of his Calling endued with lawful authority to execute justice upon transgressors, should set himself to it with that stoutness and courage and zeal, which was in Phinehes.  
If you will needs then imitate Phinehes, imitate him in that for which he is commended and rewarded by God, 
Sect. 18.  and for which he is renowned amongst men: 
unto his zeal;  and that is not barely the action, the thing done; but the Affection, the zeal wherewith it was done. For that zeal God commendeth him, Numb. 25. verse 11. [
a Num. 25.11.  Phinehes the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel, whilst he was zealous for my sake among them.] And for that zeal God rewardeth him, Ibid. verse 13. [
b Ibid. 13.  He shall have and his seed after him the Covenant of an everlasting Priesthood, because he was zealous for his God.] And for that zeal did Posterity praise him: the wise 
c Sirac. 45.23.  son of Sirac, Eccl. 45. and good old 
d 1 Mac. 2.54.  Mattathias upon his deathbed, 1 Macc. 2. And may not this phrase of speech, He stood up and executed judgement, very well imply that forwardness and heat of zeal? To my seeming it may. For whereas Moses and all the Congregation sat weeping (a 
e As Neh. 1.4. Job 2.13. Psal. 137.1. Esay 47.1, 8.  gesture often accompanying sorrow,) or perhaps yet more to express their sorrow, lay grovelling upon the Earth, mourning and sorrowing for their sin, and for the Plague: it could not be but the bold lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the souls of all that were righteous among them. But the rest continued, though with double grief, yet in the same course of humiliation, and in the same posture of body, as before. Only Phinehes, burning with an holy indignation, thought it was now no time to sit still, & wept but rowzing up himself and his spirits with zeal as hot as fire, 
f Verbum ipsum soliditatem mentis ostendit. Cassiodorus; Constanter. Lyranus▪ Constantiâ mentis & audaciâ operis. Ludolfus hic. He had zeal in the fear of the Lord, and stood up with good courage of heart. Sirac. 45.23.  he stood up from the place where he was, and made haste to execute judgement.  
Here is a rich example for all you to imitate, whom it doth concern: I speak not only, nor indeed so much, to you the Honourable and reverend judge of this Circuit; of whose zeal to do justice and judgement I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity 
a Masora populus semper à summo exigit. Senec. in Octau. Act. 2.  exact it at your hands: But I speak withal, and most especially to all you, that are in Commission of the Peace, and whose daily and continual care it should be; to see the wholesome laws of the Realm duly and seasonably executed. Yea, and to all you also that have any office appertaining to justice, or any business about these Courts; so as it may lie in you to give any kind of furtherance to the speeding either of justice in Civil, or of judgement in Criminal causes. 
Sect. 19  Look upon the zeal of Phinehes: observe what approbation it had from God; 
Manifested by executing judgement.  what a blessing it procured to his seed after him; what glorious renown it hath won him with all after-ages; what ease it did, and what good it wrought for the present state: and think if it be not worthy your imitation. 
b Gal. 4.18.  It is good, saith the Apostle, to be zealously affected always in a good thing, And is it not a good thing to do justice, and to execute judgement? nay, Religion excepted (and the care of that is a branch of justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own souls? If you be called to the Magistracy; it is 
c 3 King. 9  your own business, as the proper work of your calling: and men account him no wiser than he should be, that sluggeth in his own business, or goeth heartlesly about it. It is the King's business, who hath entrusted you with it: and he is scarce a good subject that slacketh the King's business, or doth it to the halves. Nay, it is 
d Chro. 19.6.  the Lords business; for [The judge not for man, but for the Lord, who is with you in the cause and in the judgement:] and 
e Jer. 48.10.  Cursed is he that doth the Lord's business negligently. That you may therefore do (all under one) your own business, and the King's business, and the Lords business, with that zeal and forwardness which becometh you in so weighty an affair; lay this pattern before your eyes and hearts! See what Phinehes did: and thereby both examine what hitherto you have done, and learn what henceforth you should do.  

Sect. 20.  First; Phinehes doth not post off the matter to others: the fervency of his zeal made him willing to be himself the Actor. 
1 Personally;  He harboured no such cool thoughts as too many Magistrates do. [Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart riseth against him; and much ado I have to refrain from being myself his executioner, rather than he should carry it away thus. But why should I derive the envy of the fact upon myself, and but gain the imputation of a busy officious fellow, in being more forward than others? A thousand more saw it as well as I; whom it concerneth as nearly as it doth me: and if none of them will stir in it, why should I? Doubtless my uncle Moses, and my father Eleazar, and they that are in place of authority will not let it pass so; but will call him to account for it, and give him condign punishment. If I should do it, it would be thought but the attempt of a rash young fellow. It will be better discretion therefore to forbear, and to give my betters leave to go before me.] Such pretensions as these would have kept off Phinehes from this noble exploit, if he had been of the temper of some of ours: who owe it to nothing so much as their lukewarmness, that they have at least some reputation of being moderate and discreet men. But true zeal is more forward than mannerly: and will not lose the opportunity of doing what it ought, for waiting till others begin. Alas, if every man should be so squeamish, as many are; nothing at all would be done. And therefore the good Magistrate must consider, not what others do, but what both he and they are in conscience bound to do: and though there should be many more joined with him in the same common care, and with equal power, yet he must resolve to take that common affair no otherwise into his special care, then if he were left alone therein, and the whole burden lay upon his shoulders. As when sundry persons are so bound in one common bond for the payment of one entire sum conjunctim & divisim, every one per se in toto & in solidum, that every particular person by himself is as well liable to the payment of the whole, as they altogether are. Admit loose or idle people (for who can hold their tongues?) shall for thy diligence say, thou art an hard and austere man, or busiest thyself more than thou hast thank for thy labour. First, that man never cared to do well, that is afraid to hear ill, 
Eccles. 11.4.  He that observeth the wind, saith Solomon, shall not sow; and the words (especially of idle people) are no better. Secondly, He maketh an ill purchase, that foregoeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience. Thirdly, what a man by strict and severe execution of justice loseth in the breadth, he commonly gaineth it all and more in the weight, and in the length of his Credit. A kind quiet Man; that carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed in the opinion of the better and the wiser sort, a Just man, and a good Patriot, or Commonwealths-man. Fourthly, if all should condemn thee for that wherein thou hast done but 
b Regium est, cum rectè feceris, audire malè.  well, thy comfort is, thine own conscience shall bestead thee more than a thousand witnesses, and stand for thee against ten thousand tongues, at that last day, when 
c 1 Cor. 4.5.  the hearts of all men shall be made manifest, and every man that hath deserved well shall have praise of God, and not of man.  
Secondly, 
Sect. 21.  Phinehes as he did not post off this execution to other men, 
2 Speedily;  so he did not put it off to another day. Phinehes might have thought thus, [We are now in a religious work, humbling ourselves in a public, solemn, and frequent assembly before the face of God, to appease his just wrath against us for our sins: 
a Virgil. Eclog. 9  Et quod nunc instat agamus. It would be unseasonable leaving this work now: another time may serve as well to inflict deserved punishment upon that wicked miscreant.] But zeal will admit no 
b Qui tardè fecit, diu noluit. Senec. 1. de benef. 1.  put-offs; it is all upon the spur, till it be doing what it conceiveth fit to be done. There are no passions of the mind so impetuous, and so impatient of delay as 
c Odit verus am●r, nec patitur moras. Senec. in Herc. fur. act. 2.  Love and 
d Dum poenas odio per vim festinat inulte. Horat. 1. Epist. 2.  Anger: and 
e Nunc ira, amòrque causam junxê re: quid sequetur? Senec. in Med. act. 4.  these two are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehes for his reprivall: I verily think, in that heat he might sooner have provoked his own, then have prorogued Zimries execution. Delays in any thing that is good, are ill: and in the best things, worst. As Wax when it is chafed, and Iron when it is hot, will take impressions: but if the Seal or Stamp be not speedily put to, the heat abateth, and they return to their former hardness: so the best affections of the best men, if they be not taken in the heat, abate, and lessen, and die. In the administration then of justice, and the execution of judgement, where there is Zeal, there will be Expedition: and the best way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially; but certainly a great want there is generally in this Kingdom of Zeal to justice, in some that should have it, if that complaint be as just, as it is common among men that have had suits in the Courts, that they have been 
f Saepè causas tantum d●fferunt,, quòd litigantibus plus quam totum auferunt, quia major est expensarum sumptus quam sententiae fructus. Innocent.  wronged with far less damage than they have been righted: there have been so many 
g Bern. lib. 1. de consid.  frustratoriae and venatoriae dilationes (as Saint Bernard in his time called them) so many lingering and costly delays used. And for Executing judgement upon Malefactors; if Phinehes had suffered Zimri to have lived but a day longer, for any thing we know the plague might have lasted also a day longer: and why might not to morrow have been as yesterday with them, and lessened the people's number twenty three thousand more? especially their former crying sins having received a new accession of a double guilt, the guilt of Zimries' fact, and the guilt of their connivance. No rack should make me confess that man to be truly zealous of judgement, who when he hath power to cut him short, shall but so much as reprieve a foul and notorious Malefactor; or grant him any respite or liberty to make his friends, and to sue a pardon. Solomon hath told us, and we find it but too true, 
h Eccl. 8.11.  Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.  
Thirdly; Phinehes was nothing retarded in his resolution by forecasting what ill-will he might purchase, 
Sect. 22.  or into what dangers he might cast himself by executing judgement upon two such great personages. 
3. Resolutely  The times were such, as wherein sin had gotten head, and was countenanced both with might and multitude: Zimri was a mighty man, a 
a Num. 25.14.  Prince of a chief house; and he that should dare to touch him should be like to pull upon himself the enmity of the whole Tribe of Simeon. It seemeth he was confident that his might and popularity in his own Tribe would privilege him from the enquiry of the Magistrate; how dared he else have so braved Moses, and the whole Congregation? And the woman also was the daughter of one of the 
b Num. 25.15. compared with Num. 31.8.  Five Kings of Midian: and could Phinehes think that the death of two such great persons could go unrevenged? All this Phinehes either forecasteth not, or regardeth not. His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the common good, had not any leisure to think of private dangers. Zeal is ever 
c Amor timere neminem verus potest. Senec. in Med. act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  courageous; and therefore jethro thought none worthy to be Magistrates, but such as were 
d viros virtutis. Exod. 8.21. justum esse facile est cui vacat pectus metu. Senec. in Oct. Act. 2.  Men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do justice upon a great offender. 
e Prov. ●2. 13 & 26.13.  The sluggard saith there is a Lion in the way: and then he steppeth backward and keepeth aloof off. But the worthy Magistrate would meet with such a Lion to choose; that he might win awe to God's Ordinance, and make the way passable for others, by tearing such a beast in pieces: and would no more fear to make a Worshipful thief, or a Right worshipful murderer (if such a one should come in his Circuit) an example of Justice, then to twitch up a poor sheepstealer. Great ones will soon presume of impunity, and mean ones too by their example in time learn to kick at authority; if Magistrates be not forward to maintain the dignity of their places, by executing good Laws without favour or fear. Hitherto of the spirit and zeal of Phinehes; by occasion of this his former Action or gesture of standing up: There yet remain to be considered the other action, and the success of it; He executed judgement, and the plague was stayed. Both which, because I would not be long, I will join together in the handling; when I shall have first a little cleared the translation.  
The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is a word that hath three different significations: 
Sect. 23.  to judge, to Pray, to Appease. And interpreters have taken liberty to make choice of any of the three in translating this place. 
Executing of judgement  The Greek rendereth it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and the vulgar Latin, which for the most part followeth the Septuagint, [Placavit:] as if we should read it thus, Then stood up Phinehes, and made an atonement, or appeased God. And the thing is true, God himself testifying of Phinehes, Numb. 25. that 
a Num. 25.11.  By being zealous for God he had turned away his wrath, and 
b Ibid. 13.  Made atonement for the children of Israel. The Chaldee interpreteth it by Vetsalle; and the ordinary English translation of the Psalms usually read in our Churches accordingly, [Than stood up Phinehes, and prayed.] But Hierome and Vatablus and the best translators render it according to the most proper signification of the word, and most fully to the story itself, [Dijudicavit, He executed judgement.] Verily prayer is a special means to appease God's wrath, and to remove his Plagues; and prayer is as the salt of the Sacrifice, sanctifying and seasoning every Action we undertake: and I doubt not but Phinehes, when he lift up his hand to execute judgement upon Zimri and Cosbi, did withal lift up his heart to God to bless that action, and to turn it to good. In which respects, (especially if the word withal will bear it, as it seemeth it will,) some men should have done well not to have shown so much willingness to quarrel at the Church-translations in our Service-book, by being clamorous against this very place as a gross corruption, and sufficient to justify their refusal of subscription to the Book.  
But I will not now trouble either you or myself, with farther curiosity in examining Translations: because howsoever other Translations, that render it praying, or appeasing, may be allowed either as tolerably good, or at least excusably ill; yet this that rendereth it by Executing judgement is certainly the best, whether we consider the course of the Story itself, or the propriety of the word in the Original, or the intent▪ of the Holy Ghost in this Scripture. And this Action of Phinehes in doing judgement upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel, and the plague which had broken in upon them in a sudden and fearful manner, was immediately stayed thereupon.  
Oh how acceptable a sacrifice to God, 
Sect. 24.  above the blood of Bulls and of Goats, 
appeased the wrath of God;  is the death of a Malefactor slaughtered by the hand of justice! When the Magistrate, who is 
a Rom. 13.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister and Priest of God for this very thing, putteth his knife to the throat of the beast, and with the fire of an holy zeal for GOD and against sin offereth him up in Holocaustum for a whole burnt-offering, and for a peace-offering, unto the Lord. Samuel saith, that 
b 1 Sam. 15.22.  to obey is better than sacrifice: and Solomon, that 
c Prov. 21.3.  to do justice and judgement is more acceptable to the Lord than sacrifice. Obedience, that is the prime, and the best sacrifice: and the second best is the punishment of Disobedience. There is no readier way to appease GOD'S wrath against sin, then is the rooting out of sinners: nor can his deputies by any other course turn away his just judgements so effectually, as by faithful executing of justice and judgement themselves.  

Sect. 25.  When Phinehes did this act, the public body of Israel was in a weak state, 
and stayed the Plague.  and stood in need of a present and sharp remedy. In some former distempers of the State, it may be they had found some ease by diet in 
a Psal. 35.13.  humbling their souls by fasting; or by an issue at the tongue or eye, in an humble confession of their sins, and in weeping and mourning for them with tears of repentance. And they did well now to make trial of those remedies again, wherein they had found so much help in former times: especially the remedies being proper for the malady, and such as often may do good, but never can do harm. But alas, fasting, and weeping and mourning before the door of the Tabernacle of the Congregation had not strength enough against those more prevalent corruptions, wherewith the State of Israel was then pestered. This Phinehes saw; who well perceived, that (as in a dangerous pleurisy the party cannot live unless he bleed; so) if there were any good to be done upon Israel in this their little less than desperate estate, a vein must be opened, and some of the rank blood let out for the preservation of the rest of the body. This course therefore he tries: and languishing Israel findeth present ease in it. As soon as the blood ran, instantly the grief ceased: He executed judgement, and the plague was stayed.  

Sect. 26.  As God brought upon that people for their sins a fearful destruction: 
England's Plague.  so he hath in his just wrath sent his destroying Angel against us for ours. The sins that brought that Plague upon them were Whoredom and Idolatry. I cannot say the very same sins have caused ours. For although the execution of good Laws against both incontinent and idolatrous persons, hath been of late years, and yet is (we all know) to say no more, slack enough: yet, (Gods holy name be blessed for it) neither Idolatry nor Whoredom are at that height of shameless impudence and impunity among us, that they dare brave our Moseses, and outface whole Congregations, as it was in Israel. But still this is sure, no plague but for sin: nor national Plagues, but for national sins. So that albeit none of us may dare to take upon us to be so far of God's counsel, as to say for what very sins most this plague is sent among us: yet none of us can be ignorant, but that besides those secret personal corruptions which are in every one of us, and whereunto every man's own heart is privy, there are many public and national sins, whereof the people of this Land are generally guilty, abundantly sufficient to justify GOD in his dealings towards us, and to 
a Psal. 51.4.  clear him when he is judged. Our wretched unthankfulness unto GOD for the long continuance of his Gospel, and our peace: our carnal confidence and security in the strength of our wooden and watery walls: our riot and excess (the noted proper sin of this Nation) and much intemperate abuse of the good creatures of GOD in our meats and drinks and disperts, and other provisions and comforts of this life: our incompassion to our brethren miserably wasted with War and Famine in other parts of the world: our heavy Oppression of our brethren at home, in racking the rents, and cracking the backs, and 
b Esay. 3.15.  Grinding the faces of the poor: our cheap and irreverent regard unto God's holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our wantonness and Toyishnesse of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and novelties and unnecessary wranglings in matters of Religion: and (to reckon no more) that universal Corruption which is in those which (because they should be such) we call the Courts of justice, by sale of offices, enhancing of fees, devising new subtleties both for delay and evasion, trucking for expedition, making traps of petty penal Statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God many of his servants in this Land are free from some, and some from all of these common crimes in some good measure: but I fear me, not the best of us all, not a man of us all, but are guilty of all or some of them, at least thus far, that we have not mourned for the corruptions of the times so feelingly, nor endeavoured the reformation of them to our power so faithfully, as we might and ought to have done.  
By these and other sins we have provoked Gods heavy judgement against us, and the Plague is grievously broken in upon us: 
Sect. 27.  
to be stayed, by adding to our humiliations  and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been thought, and so they are, proper Remedies against Public judgements: 
a Joel. 2.12, 15, etc. & Num. 25.6.  To turn unto the Lord our God with all our heart, and with Fasting, and with Weeping, and with Mourning, to sanctify a Fast, and call a solemn assembly, and gather the people and Elders together; and weep before the door of the Tabernacle of the Congregation; and to let the Priests the Ministers of the Lord weep between the Porch and the Altar▪ and to pray the Lord to spare his people, and not be angry with them for ever. Never did people thus humble themselves with true lowly penitent and obedient hearts, who found not comfort by it in the mean time, and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royal example first, and then by his 
b Proclamation for a weekly fast, with a form of divine Service, and other directions; published 1625.  royal command, to lay upon us a double necessity of this so religious and profitable a course.  
But as our Saviour told the young man in the Gospel, who said he had kept the whole Law, 
a Mark. 10.21.  Unum tibi deest, One thing is wanting: so when we have done our best and utmost, fasted and wept and prayed as constantly and frequently and fervently as we can; unless you the Magistrates and Officers of justice be good unto us, one thing will be wanting still; One main ingredient of singular virtue, without which the whole receipt besides, as precious and sovereign as it is, may be taken, and yet fail the cure. And that is, the severe and fearless and impartial Execution of judgement. Till we see a care in the Gods on earth faithfully to execute theirs; our hopes can be but faint, that the God of Heaven will in mercy remove his judgements. If God send a 
b 2 Sam. 21.1. etc.  famine into the land; let holy David do what he can otherwise, it will continue year after year: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be 
c Ibid. vers. 14.  entreated for the land. One known Achan, that hath got a wedge of gold by sacrilege or injustice, if suffered, is able to 
d Josh. 7.25, 26.  trouble a whole Israel: and the Lord will 
e I will not be with you any more, except you destroy the accursed from among you. v. 12  Not turn from the fierceness of his anger, till he have deserved judgement done upon him. If 
f Num. 25.3, 4.  Israel have joined himself unto Baal-Peor, so as the anger of the Lord be kindled against them; he will not be appeased by any means, until Moses take the heads of the people, and hang them up before the Lord against the Sun. If the Land be defiled with blood, it is in vain to think of any other course, when God himself hath pronounced it impossible that the Land should be 
g Num. 35.33.  Purged from the blood that is shed in it, otherwise then by the blood of him that shed it.  
Up then with the zeal of Phinehes, up for the love of God and of his people, all you that are in place of authority. Gird your swords upon your thigh, and with your javelins in your hand pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known offender into his Tent, and nail him to the Earth, that he never rise again to do more mischief. Let it appear what 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lysias apud Stob. Serm. 44.  love you bear to the State, by your hatred to them: and show your pity to us, by showing none to them. The destroying Angel of God attendeth upon you for his dispatch: if you would but set in stoutly, he would soon be gone. Why should either sloth, or fear, or any partial or corrupt respect whatsoever make you cruel to the good, in sparing the bad? or why should you suffer yourselves, for want of courage and zeal to execute judgement, to lose either the opportunity, or the glory, of being the instruments to appease God's wrath, and to stay his plagues?  
But, for that matters appertaining to justice and judgement must pass through many hands before they come to yours; 
Sect. 30.  and there may be so much juggling used in conveying them from hand to hand, 
With particular applications to  that they may be represented unto you many times in much different forms from what they were in truth and at the first: That your care and zeal to execute justice and judgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail the blessed end and success that Phinehes found; I desire that every of them also as well as you would receive the word of Exhortation, each in his place and office to set himself uprightly and unpartially as in the sight of God to advance to the utmost of his power the due course and administration of justice.. And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies; I shall crave leave to reflect upon another, which giveth us sundry particular directions conducing to that End. And it is that Scripture whereinto we made some entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous visitation led me to make choice rather of this Text, as the more seasonable. That other is written in Exodus 23. the three first verses. [Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause to decline after many to wrest judgement. Neither shalt thou countenance a poor man in his cause.] Wherein were noted five special Rules, shared out among five sorts of persons; the Accuser, the Witness, the Iurer, the Pleader, the Officer. I will but give each of them some brief intimation of their duty, from their several proper rules; and conclude.  
If thou comest hither then as a plaintiff, 
Sect. 31.  or other Party in a civil cause, 
the Accuser;  or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any way in the nature of an Accuser: Let neither the hope of gain or of any other advantage to thyself, not secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of truth and equity, no not a little; either to devise an untruth against thy neighbour of thine own head, or by an hard construction to deprave the harmless actions or speeches of others, or to make them worse than they are by unjust aggravations; or to take advantage of letters and syllables to entrap innocency without a fault. When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.  

Sect. 32.  If thou comest hither, secondly, to be used as a Witness; 
the Witness.  perhaps 
a S●e Cic. pro Flac. although Turneb. 13. advers. 14. interpret the Proverb otherwise; Graecâ fide, id est optimâ.  Graecâ fide, like a downright Knight of the post, that maketh of an 
b — quibus jusjurandum jocus est, testimonium ludus: laus, merces, gratia, gratulatio proposita est— Cic. pro Flac.  oath a jest, and a pastime of a deposition; or dealt withal by a bribe, or suborned by thy Landlord or great Neighbour, or egged on with thine own spleen or malice, to swear and forswear as these shall prompt thee; or to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dictum solemn Graecorum.  interchange deposition with thy friend as they used to do in Greece, Hodie mihi, cras tibi, (swear thou for me to day, I'll swear for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy word or oath to strengthen a false and unrighteous report. When thou comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness. Though hand join in 
d Prov. 19.5. & 9  hand The false witness shall not be unpunished.  
If thou comest hither, thirdly, to serve for the King upon the Grand Inquest, 
Sect. 33. the Iurer.  or between party and party, in any cause whatsoever (like those 
a— deinde Praetores urbani, qui jurati debent optimum quemque in selectos judices refer. Cic. p●o Cluent. Unum ex selectis judicibus objiciebat. Horat. 1. Serm. sat. 4.  selecti judices among the Romans, whom the Praetor for the year being was to nominate, and that upon oath, out of the most able and serviceable men in his judgement, both for estate, understanding, and integrity;) or to serve upon the Tales, perhaps at thine own suit to get something toward bearing charges for thy journey; or yoked with a crafty or a wilful foreman that is made beforehand, and a mess of tame after-men withal that dare not think of being wiser than their leader; or unwilling to stickle against a major part, whether they go right or wrong; or resolved already upon the Verdict, no matter what the Evidence be: Consider what is the weight and religion of an Oath. Remember that he sinneth not less that sinneth with company. Whatsoever the rest do, resolve thou to do no otherwise then as God shall put into thy heart, and as the evidence shall lead thee. The third Rule in that Text must be thy rule, Thou shalt not follow a multitude to do evil. They are silly, that in point either of Religion or justice, would teach us to measure either Truth, or Right, by multitudes.  
If thou comest hither, fourthly, as to thine harvest, 
Sect. 34.  to reap some fruit of thy long and expenseful study in the Laws, 
the Pleader;  and to assist thy Client and his cause with thy Counsel, Learning, and Eloquence: think not, because thou speakest for thy Fee, that therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true or false; neither think, because thou hast the liberty of the Court, and perhaps the favour of the judge, that therefore thy tongue is thine own, and thou mayest speak thy pleasure to the prejudice of the Adversaries person or cause: Seek not preposterously to win the name of a good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counsellor, by giving the worst and the shrewdest Counsel. Count it not as Protagoras did, the glory of thy profession, by subtlety of wit and volubility of tongue to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Gol. 5. Noct. Att. 5.  make the worse cause the better: but like a 
b Vir bonus dicendi peritus. Cicero.  good man, as well as good Orator, use the power of thy tongue and wit to shame impudence, and protect innocency, to crush oppressors, and succour the afflicted, to advance Justice and Equity, and to help them to right that suffer wrong. Let it be as a ruled case to thee in all thy plead, not to speak in any cause to wrest judgement.  
If lastly, thou art in any place or office of service, or trust, or command, or attendance about the Courts: 
Sect. 35.  rejoice not as if it were now in thy power to do a friend a courtesy, or a foe a spite. 
the officer,  Do not show a cast of thy office, for the promise or hope of a reward, in helping a great offender out of the Briars. Compel not men that have been long weatherbeaten in the Main, and are now arrived at the Haven of their business, to wither for their passports, until they have offered some sacrifice to that great Diana, Expedition. Let no fear, or hope, or bribe, or letter, or envy, or favour, no not charity itself and compassion to the poverty or distressednesse of any make you partial for the Person to disregard the Cause. If you would be charitable to the poor, give them from your own, but do not carve them from another's trencher. To relieve a poor man in his wants, is the proper office of Charity: but justice must have no eyes to see, nor bowels to yearn at the wants of any man. Be he rich or poor that bringeth his cause hither; Currat lex, Let him find such as he bringeth; Let him have as his cause deserveth. The last of those Rules must be thine, Thou shalt not countenance, no not a poor man in his cause.  
If any of these to whom I have now spoken, Accusers, Witnesses, 
Sect. 36.  
and the judge.  Iurers, Pleaders, Officers, shall transgress these rules to the perverting of justice: our refuge must be next under God to you that are the Magistrates of Justice, and sit upon the Bench of Judicature. At your gravity and authority we must take sanctuary, against them that pursue us wrongfully, as at the horns of the Altar. It is your Duty, (or if it be, as to most men it is, a more pleasing thing, to be remembered of their Power ' th●● of their Duty) it is in your power, if not to reform all the abuses and corruptions of these persons; yet to curb their open insolences, and to contain them at least within modest bounds. Nay, since I have begun to magnify your power: let me speak it with all the due reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power, to 
a Psal. 75.2, 3.  bear up the pillars of the State when the land is even dissolved, and the pillars thereof grown weak: for that is done by judging the Congregation according to right, Psal. 75. In yours; to make this yet flourishing Country and Kingdom glorious or despicable: for 
b Prov. 14.34.  righteousness exalteth a Nation, but sin is a reproach to any people, Prov. 14. In yours; to settle the Throne upon the King, and to entail it by a kind of perpetuity unto the right heir for many succeeding generations: for 
c Prov. 16.12.  The Throne is established by justice, Prov. 16. In yours; to discharge Gods punishing Angel, who now destroyeth us with a grievous destruction, and by unsheathing your Sword to make him sheathe his: as here in my Text, Phinehes stood up, and executed judgement, and the plague ceased. In yours; though you be but Gods on Earth, and in these Courts, mortal and petty Gods, yet to send prohibitions into the Court of Heaven, and there to stop the judgements of the great and Eternal GOD before they come forth; yea and when the decree is gone forth, to stay execution. In a word, as it was said to jeremy, but in another sense, you are 
d Jer. 1.10.  Set over Nations and over Kingdoms to root out, and to destroy, to build, and to plant. Only then be entreated, to use that power God hath given you, unto edification, and not unto destruction. And now I have done my message. God grant unto all of us, that by our hearty sorrow and repentance for our sins past, by our steadfast resolutions of future amendment, and by setting ourselves faithfully and uprightly in our several places and callings to do God and the King and our Country service, in beating down sin, and rooting out sinners; we may by his good grace and mercy obtain pardon of our sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation. Now to God the Father, the Son, etc.   

THE FIRST SERMON AD POPULUM. At Grantham Linc. Octob. 3. 1620.  3 Kings 21.29. 
Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his sons days will I bring the evil upon his house.  
THe History of this whole Chapter affordeth matter of much Variety and Use: 
§. 1.  but no passage in it so much either of Wonder or Comfort, 
The Coherence.  as this in the close of the whole both Story and Chapter. That there should be Mighty-ones sick, with longing after their meaner neighbours Vineyards; That there should be crafty heads to contrive for greedy Great-ones what they unjustly desire; That there should be officious Instruments to do a piece of legal injustice, upon a Great man's letter; That there should be knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent; That an honest man cannot be secure of his life, so long as he hath any thing else 
(a) Sic r●us ille fere est, de quo victoria lucro Esse potest— Ovid de nuce.  worth the losing: There is instance in the forepart of the Chapter of all this, in 
(b) Ver. 4. hic.  Ahab sickening, and 
(c) Ver. 11.  jesabel plotting, and the (d) Elders obeying, and the 
(ef) Ver. 13.  Witnesses accusing, and poor 
(ef) Ver. 13.  Naboth suffering. But what is there in all this, singularly either Strange or Comfortable? All is but Oppression: Active, in the rest; Passive, in Naboth. And what wonder in either of these? 
(g) Juven. Satyr. 13. — stupet haec, qui jam post terga reliquit Sexaginta annos? himself may pass for a wonder, if he be of any standing, or experience in the world, that taketh either of these for a wonder. And as for matter of Comfort: there is matter indeed, but of Detestation in the one, of Pity in the other, in neither of Comfort.  
To pass by the other Occurrents also in the latter part of the Chapter, 
§. 2.  
Argument.  as, That a great Oppressor should hug himself in the cleanly carriage and fortunate success of his damned plots and witty villainies; That a weak Prophet should have heart and face enough to proclaim judgement against an Oppressing King in the prime of his Jollity; That a bloody Tyrant should tremble at the voice of a poor Prophet; and the rest (some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; And it will be hard to say, whether it contain matter more Strange, or more Comfortable.  
Comfortable: in that God's mercy is so exceedingly magnified, and such strong assurance given to the truly penitent of finding gracious acceptance at the hands of their God, when they find him so apprehensive of but an outward enforced semblance of contrition from the hands of an Hypocrite. Strange: in that God's Mercy is here magnified, even to the hazard of other his divine perfections; his Holiness, his Truth, his justice.. For each of these is made in some sort questionable, that so his mercy might stand clear and unquestioned. A rotten-hearted Hypocrite humbleth himself outwardly, but repenteth not truly: and God accepteth him, and rewardeth him. Here is God's mercy; in giving respect to one that ill deserved it: but where is his Holiness the while, (being 
(h) Hab. 1.13.  a God of pure eyes, that requireth 
(i) Psal. 51.6.  Truth in the inward parts, and will not behold iniquity;) thus to grace Sin, and countenance Hypocrisy? A fearful judgement is denounced against ahab's house for his Oppression: but upon his humiliation, the sentence, (at least part of it) is reversed. Here is Mercy still; in revoking a sentence of destruction: and if somewhat may be said for his Holiness too, because it was but a temporal and temporary favour; yet where is his Truth the while, (being a 
(k) Tit. 1.2.  God that cannot lie, and 
(l) James 1.17.  With whom is no variableness, neither so much as the bare shadow of turning) thus to say and unsay, and to alter the thing that is gone out of his lips? A judgement is deserved by the Father: upon his humiliation, the execution is suspended during his life, and lighteth upon the Son. Here is yet more Mercy; in not striking the Guilty: and if somewhat may be said for God's truth too, because what was threatened, (though not presently,) is yet 
(a) 4 Kin. ●0. 10.  at last performed; yet where is his justice the while, (being a 
(b) 1 Pet. 1.17.  God that without respect of persons rendereth to every man according to his own works, and will 
(c) Exod. 34.7.  Not acquit the guilty, neither condemn the innocent;) thus to sever the Gild and the Punishment, and to lay the judgement which he spareth from the Father upon the Son, from the more wicked Father upon the less wicked Son?  
Thus God, to magnify the riches of his Mercy, is content to put his Holiness, and his Truth, and his justice to a kind of venture. 
§. 3.  
and Division of the Text.  That so his afflicted ones might know, on what object especially to fasten the eyes of their souls: not on his Holiness, not on his Truth, not on his justice; not only, nor chiefly on these, but on his Mercy. He seeketh more general glory in, and would have us take more special knowledge of, and affordeth us more singular comfort from his Mercy, than any of the rest: as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men: but 
(d) Psal. 145.17.  Righteous in all his ways, and holy in all his works, and true in in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance so to acquit his Holiness and Truth and justice from all sinister imputations; as that he may be not only magnified in his mercy, but justified also in the rest, and 
(e) Psal. 51.4.  Clear when he is judged: as we shall be thereunto occasioned now and hereafter in the handling of this Scripture. Wherein are three main things considerable. First, the Ground, or rather the occasion of God's dealing so favourably with Ahab; namely Ahabs humiliation; [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not, etc.] Secondly, the great Favour showed to Ahab thereupon; namely, the suspension of a Judgement denounced; [I will not bring the evil in his days.] Thirdly, the Limitation of that favour; it is but a suspension for a time, no utter removal of the judgement; [But in his sons days will I bring the evil upon his house.] Wherein we shall be occasioned to inquire; how the first of these may stand with God's holiness; the second with his Truth; the third with his justice. And first of ahab's humiliation: Seest thou how Ahab humbleth himself before me?  
This Ahab was King of Israel, that is, King over those ten Tribes which revolted from Rehoboam the Son of Solomon, 
§. 4.  
ahab's person considered;  and clavae to jeroboam the son of Nebat. Search the whole sacred story in the Books of Kings and Chronicles; and (unless we will be so very charitable, as notwithstanding many strong presumptions of his 
(a) See 4. Kin. 10.31.  Hypocrisy, to exempt jehu the son of Nimshi, and that is but one of twenty;) we shall not find in the whole List and Catalogue of the Kings of Israel, one good one, that clavae unto the Lord with an upright heart. Twenty Kings of Israel; and not one, (or but one,) good: and yet than this Ahab, of the twenty, scarce one worse. It is said in the sixteenth Chapter of this Book, that 
(b) 3 Kings 16.30.  Ahab the son of Omri did evil in the sight of the Lord above all that were before him, at verse 30. and at verse 33. that 
(c) Ibid. 33.  He did more to provoke the Lord God of Israel to anger, than all the Kings of Israel that were before him: and at verse 25. of this Chapter, that 
(d) Ver. 27. hic  There was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord. An Oppressor he was, and a Murderer, and an Idolater, and a Persecuter of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner as that he could not but know it to be the Truth; and therefore an Hypocrite: and in all likelihood, an obstinate sinner against the holy Ghost, and a Castaway.  
This is Ahab: this the man. But what is his carriage? what doth he? 
§. 5.  
and his carriage, with the Observations thence.  he humbleth himself before the lord [Seest thou how Ahab humbleth himself before me?] The manner and occasion of his humbling, is set down a little before; at V. 27. And it came to pass, when Ahab heard those words (the words of 
(e) Verse 20.24. hic.  Eliah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) That he rend his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And that is the humbling here spoken and allowed of: and for which God here promiseth that he will not bring the evil in his days. Lay all this together; the man and his ill conditions, and his present carriage, with the occasion and success of it: and it offereth three notable things to our consideration. See first, how far an Hypocrite, a Castaway may go in the outward performance of holy duties, and particularly in the practice of Repentance: here is Ahab humbled; such a man, and yet so penitent. See again secondly; how deep God's word, though in the mouth but of weak instruments, when he is pleased to give strength unto it, pierceth into the consciences of obstinate sinners, and bringeth the proudest of them upon their knees, in despite of their hearts: here is Ahab quelled by Eliah; such a great one, by such a weak one. See yet again thirdly; how prone God is to mercy, and how ready to apprehend any advantage (as it were) and occasion to show compassion: here is Ahab humbled, and his judgement adjourned; such a real substantial favour, and yet upon such an empty shadow of Repentance. Of these three at this time in their order: and of the first, first.  

§. 6.  An Hypocrite may go very far in the outward performances of holy duties. 
Observat. I. How 〈◊〉 an Hypocrite may go in the performance of holy duties,  For the right conceiving of which assertion; Note first, that I speak not now of the common graces of Illumination, and Edification, and good dexterity for the practising of some particular Calling; which gifts, with sundry other like, are oftentimes found even in such apparently wicked and profane men, as have not so much as 
(a) 2 Tim. 3.5.  the form (much less the power) of Godliness: but I speak even of those Graces, which de tota specie (if they be true and sincere) are the undoubted blessed fruits of Gods holy renewing Spirit of sanctification, such as are Repentance, Faith, Hope, joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, etc. in such as these, Hypocrites may go very far, as to the outward semblance, and performance. Note secondly, that I speak not, of the inward power and reality of these graces; for Castaways and Hypocrites, not having union with God by a lively faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God, and peculiar to those that are his 
(b) Tit. 12.4.  peculiar people: but I speak only of the outward performances, and exercises of such actions, as may seem to flow from such spiritual graces habitually rooted in the heart; when as yet they may spring also (and, when they are found in unregenerate men, do so spring) from Nature, perhaps moralised, or otherwise restrained, but yet unrenewed by saving and sanctifying grace. Note thirdly, that when I say an Hypocrite may go very far in such outward performances; by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion,) as also Reprobates and Castaways for the whole time of their lives: all of which may have such fair semblances of the forenamed Graces, and of other like them, as not only others (who are to judge the best by the Law of Charity) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very graces they resemble.  
The Parable of the seed sown in the stony ground, 
§. 7.  may serve for a full both declaration and proof hereof: 
with the application,  which seed is said to have sprouted forth immediately, 
(c) Mat. 13.5.  Springing up forthwith after it was sown; but yet never came to good, but speedily withered away: because for want of deepness of earth it had not 
(d) Luke 8.6  moisture enough to feed it to any perfection of growth and ripeness. And that branch of the Parable our blessed Saviour himself in his exposition applieth to such hearers; as 
(e) Mat. 13.20. Mark 4.16.  When they hear the Word immediately receive it with gladness, and who so forward as they to repent, and believe, and reform their lives? but yet all that forwardness cometh to nothing, they endure but for a short time, 
(f) Mat. 13.21. & Mar. 4.17.  Because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of goodness, they made show of. Here are good affections (to see to) unto the good word of God, they receive it with joy; it worketh not only upon their judgements, but it seemeth also to rejoice, yea after a sort to ravish their hearts, so as they feel a kind of tickling pleasure and delight in it; which the Apostle calleth 
(a) Heb. 6.4, 5.  Tasting of the heavenly gift, and the good word of God, and the powers of the world to come, Hebreus 6. And as they receive the seed joyfully, so it appeareth quickly; it springeth up anon in the likeness of Repentance, and Faith, and Obedience, and newness of life. They may be touched with a deep feeling of their sins; and with heavy hearts, and many tears confess, and bewail them; and not only promise, but also purpose amendment. They may be superficially affected with, and find some overly comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and salvation which are contained in the glorious Gospel of our Lord jesus Christ; and have some degrees of persuasion that those promises are true, and some flashes of confidence with all of their own personal interest therein. They may reform themselves in the general course of their lives in sundry particulars: refraining from some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted, and practising many outward duties of Piety and Charity, conformable to the letter of the Laws of both Tables: and misliking and opposing against the common errors or corruptions of the times and places wherein they live; and all this to their own and others thinking, with as great zeal unto Godliness, and as through indignation against sin, as any others. All this they may do: and yet all the while be rotten at the heart; wholly carnal and unrenewed; quite empty of sound Faith, and Repentance, and Obedience, and every good grace; full of damnable Pride and Hypocrisy; and in the present state of damnation, and, in the purpose of God, Reprobates and Castaways.  

§. 8.  Examples hereof we have, in 
(b) 1 Sam. 8.9.  Saul's care for the destroying of Witches; 
and proof thereof.  in 
(c) 4 King. 10.16, 28.  Iehu's zeal in killing Baal's Priests; in 
(d) Mark 6.10.  Herod's hearing of john Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahab present fit of Repentance and Humiliation. At all which, and sundry other like effects, we shall the less need to marvel; if we shall seriously consider the Causes and Reasons thereof. I will name but a few of many: and but name them neither. First, great is the force of Natural conscience, even in the most wicked men; especially when it is awakened by the hand of God in any heavy affliction, or by the voice of God threatening it with vengeance.  
It pursueth the guilty soul▪ with continual and restless clamours, and he seeth that something he must needs do, if he knew what, to stop the mouth of Conscience; and so he falleth a repenting, and reforming, and resolving of a new course: which though it be not sincere, and so cannot work a perfect cure upon a wounded conscience, but that still it rankleth inward; yet it giveth some present ease, and allayeth the anguish of it for the time. Secondly, God will have the power of his own Ordinance sometimes manifested even upon those that hate it; as he got himself 
(a) Exod. 14.4.  honour upon Pharaoh and the Egyptians: that his own faithful ones may see and admire the power of that holy seed, whereby they are begotten again from the dead; not doubting but that the Gospel will prove 
(b) Rom. 1.16.  The power of God unto salvation to all that believe, when they behold in it the power of conviction upon many that believe not. Thirdly, God in his most wise and unsearchable providence so ordereth and disposeth not only outward things, but even the hearts, and wills, and thoughts, and actions of men, permitting his children to fall backwards into sins, and bringing on his enemies towards goodness, so far as he thinketh good: as for other purposes, so for this end also among the rest, the man might not be able 
(c) See Eccl. 9.1.  from those things he seeth happen unto other men, or done by them, to judge infallibly of the state of his brothers soul. God reserving this Royalty unto himself, to be the only 
(d) jer. 11.20. & 17.10.  Searcher of the hearts and reins of others. For these and sundry other Reasons it cometh to pass, that Hypocrites and Castaways, do oftentimes go so far as they do, in the outward performances of holy duties.  
Now if men may go thus far, and yet be in the state of damnation: what hope then (First) of Heaven, 
§. 9  
Inferences thence. 1. of terror against profaneness.  for such profane ungodly wretches, as are so far from having 
(e) 2 Tim. 3.5.  the power, as that they have not so much as the least show of godliness? What will become of those that 
(f) Psal. 1.1.  Sat them down in the chair of scorners, and despise the good Word of God, and make a scoff of those men that desire to square their lives by that rule; when some of them that 
[g] Mark. 6.20.  hear it gladly, and 
[h] Mat. 13.20  receive it with joy, and are content to be ordered by it in many things, shall yet go to hell? Certainly Ahab and Herod, and such cursed miscreants, shall rise up in judgement against these men, and condemn them; and they shall have 
[i] Mat. 24.51.  Their portion with Hypocrites, shall I say? Alas, woeful is their case, if their portion fall but there: but let them take heed lest their portion be not so good as the Hypocrites; and that it be not ten times easier for Ahab and Herod, and the whole crew of such Hypocrites, at the day of judgement, than for them.  
Secondly, what a stark shame would it be for us, 
§. 10.  who have received the 
[k] Rom. 8.13.  First fruits of the Spirit, 
2. of exhortation, to abound in the fruits of godliness.  not to bring forth the 
[l] Gal. 5.22.  fruits of the Spirit in some good abundance, in the frequent and comfortable and actual exercises of those habitual graces that are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest: seeing the counterfeits of these graces are oftentimes so eminent, even in Hypocrites and Castaways? Shall a piece of rotten wood, or a Gloworm shine so bright in the dark; and our holy Lamps, fed with Oil from Heaven, burn so dim? Nay, 
[a] Mat. 5.16.  Let our Lights also, as well as theirs, shine before men; yea and outshine theirs too: that men may see our truly good works, as well as their seeming one's, and glorify our Father which is in Heaven. Although all be not gold that glistereth; yet pity it is, that true gold should gather rust, and lose the lustre for want of using; when Brass and Copper, and base metals are kept bright with scouring. Let not blear-eyed Leah have cause to rejoice against beautiful Rachel, or to insult over her barrenness: neither let us who profess ourselves to be 
[b] Mat. 11.19.  Wisdoms children, suffer ourselves to be outstripped by Nature's brats, in justifying our Mother. Rather let their splendida peccata provoke us to a godly jealousy and emulation, and spur us up to the quickening of those Grace's God hath given us: that the power of Godliness in us, may be at least as fruitful in all outward performances, as the show of it is in them.  
Thirdly, this should teach us caution in our judging of other men's estates. 
§. 11.  We are apt to offend both ways. If we see a man overtaken with some gross scandalous sin; 
3. of admonition to forbear judging.  as Drunkenness, Adultery, Oppression, or Perjury; but especially if he live long therein: by and by he is a Reprobate with us; or at least he is not yet in the state of Grace. Thus we speak, thus we judge: but we consider not the whilst, how far and how long God in his holy wisdom may suffer foul temptations to prevail against his chosen ones. On the other side, if we see a man forward in the duties of Religion, charitably affected to the poor, just and upright in his dealings with men, stoutly opposing against common corruptions, suffering for the profession of the truth: by and by he is a Saint with us; and we stick not sometimes in our folly to wish that our souls might speed as that man's soul at a venture. But we consider not the whilst, how far the force of Natural Conscience, and common Moral Grace (if you will allow me to speak so improperly) may lead a man onward unto all outward performances, who was yet never effectually called, nor truly sanctified. And yet, busy fools that we are, we cannot keep ourselves in our own bounds; but we must be meddling with God's prerogative, and thrusting ourselves in his chair; and be judging of our brethren, whose hearts we are so far from knowing, as that we are scarce well acquainted with our own. But what have we to do either with one or other? what lawful commission have we at all to judge? or what certain evidence have we, whereby to judge? Infallible signs we cannot have from any outward things, either of the want, or of the having of grace, in other men: yet of the two, far more pregnant probabilities of the want, than of the having of grace. Because there may be such an open course held in evil things, as we may justly doubt whether such a course can stand with grace or no: whereas there cannot be any course held in good things outwardly, but such as may stand with Hypocrisy. What are we then to do? Even this: to use the judgement of Probability, hoping with cheerfulness that there is grace, where we see comfortable signs of it: and to use the judgement of Charity, still 
(a) 1 Cor. 13.7.  hoping the best (though not without some 
(b) Judas 23.  fear,) that there may be Grace, where we see fearful signs of the want of it. But for the judgement of Infallibility either pro or con, what sinful man dareth challenge that unto himself; unless it be that 
(c) 2 Thes. 2.3.  man of sin, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he listeth? But let him go: and let this be our direction in this point. Think we comfortably, where we see no reason to the contrary: hope we charitably, even where we do see some reason to the contrary. But judge we neither way peremptorily and definitively, whatsoever probabilities we see either way: sith we know not how far a sanctified believer may fall into the snares of sin; nor how far a graceless Hypocrite may go in the show of Godliness. That is the third Use.  
The last and main Inference, is for self-tryall. 
§. 12.  For if a man may go thus far, and yet be an Hypocrite, be a Castaway: 
4. Of direction; for the trial of sincerity:  it will concern every one of us, as we desire to have comfortable, both assurance of present Grace, that we are not hypocrites, and hope of future Glory, that we are not Castaways; so to be district in making Trial, whether those Graces that seem to be in us be true, or but counterfeit, and whether the acts thereof be fruits of sincerity, or but of hypocrisy. Let us not therefore flatter ourselves, or be too jolly upon it, if we find in ourselves some shows of Godliness; but let us rather labour to find out whether there be in us the power and life of Godliness or no. For there is a kind of righteousness such as it is, an outward formal righteousness, in Scribes and Pharisees, and Hypocrites: but that will not serve the turn; 
(d) Mat. 5.20.  Unless our righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven. Beloved, Hypocrisy is spun of a fine thread, and is not easily discernible, without very diligent Examination. And things are not to be measured by the outward show, or by the lump and bulk; but by an exacter rule, whether they be true, or no. Dost thou hear the word of God with joy; dost thou bewail thy sins with tears; dost thou avoid gross sins with care; dost thou oppose against common corruptions with zeal? These are indeed comfortable signs, but no infallible evidences of Grace: for what is there in all this, which Ahab, and Saul, and Herod, and judas, and other Hypocrites, either have not, or might not have done? But, if not by these fruits; by what other means than may a man come to know the sanctification of his heart, and the sincerity of these affections? Divines in their Treatises and Writings have set down sundry notes and marks, whereby to make this trial: but I would especially commend to your observation, two only out of all that variety, which two are indeed as good as a thousand; namely, Integrity and Constancy: for these two are never in the Hypocrite.  

§. 13.  First, for Integrity. The Hypocrite (we heard) might go far in hearing, 
by the marks 1. Of Integrity.  in believing, in sorrowing, in reforming, in suffering; but his affections herein, (for so much as they spring not from true Faith, & the conscience of that Obedience he oweth to God, but from other respects,) are partial in all those Duties; and carry him so far only, as those false grounds, which first gave motion to those affections, lead him, and no farther. He receiveth the word with joy▪ so far as it tickleth the ear with choiceness of phrase, and variety of elocution; so far as it sitteth with his humour, and keepeth fair and far off from meddling with his bosom sin: but he is not equally delighted with every part, and with every point of God's word, and truth. If the right string be touched, if his sweet darling-sinne be stirred; that is harsh to him, he findeth no music in that: rub him where he is galled, and he kicketh at it. 
(a Mark 6.20.17.27.  Herod heard john Baptist gladly, and did many things willingly: but when his incestuous marriage was meddled withal; then the 
(b) Luke 13. 3●.  Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost first his liberty, and then after his head for his labour. And the young man, when Christ told him, what he must do to inherit eternal life, in the general, 
(c) Mat. 19.17, 20.  [Keep the Commandments, etc.] was no doubt, a jolly jocund man, [All these have I kept from my youth up:] but when Christ hitteth him home, and presseth upon his particular corruption 
(d) ibid. ver. 21.  [One thing is wanting, etc.] this nipped him in the head, and struck cold to his heart, and (the Text saith) 
(e) Ibid. 22.  He went away sorrowful. And ever mark it, in something or other the Hypocrite bewrayeth himself what he is; if not to the observation of others, yet at least sufficiently for the conviction of his own heart, if he would not be wanting to himself in the due search and trial of his heart. A man's blood riseth, when he heareth a stranger swear an Oath: but if the same man can hear his apprentice lie, and equivocate, and cousin, and never move at it; let him not be too brag of his zeal: his coldness here discovereth the other to have been but a false fire, and a fruit, not of true zeal, but of Hypocrisy. A jesuit maketh scruple of disclosing an intended treason, revealed to him in confession; but he maketh no bones of laying a powder-plot, or contriving the Murder of an anointed King. A Pharisee is very precise in 
(f) Mat. 23.23.  Tithing Mint and Cummin; but balketh justice and mercy. One straineth at a 
(a) Ibid. 24.  Gnat, and swalloweth a Camel; maketh conscience of some petty sins, neglecting greater: Another casteth out a beam, but feeleth not a moat; maketh conscience of some greater sins, neglecteth smaller. Shame of the world, & the cry of people, maketh him forbear some sins; an eye had to his own private and secret ends, other some; fear of temporal punishment, or (it may be) eternal, other some; hope of some advantage another way, as in his credit, profit, etc. other some; the terrors of an affrighted conscience, other some: but if in the mean time there be no care, nor scruple, nor forbearance of other sins, where there appeareth no hindrance from these or the like respects; all is naught, all is but counterfeit and damnable hypocrisy. The rule never faileth, 
(b) Op. imperfect. in Mar hom. 45.  Quicquid propter Deum fit, aequaliter fit. True obedience, as it disputeth not the command, but obeyeth cheerfully; so neither doth it divide the command, but obeyeth equally. David had wanted one main assurance of the uprightness of his heart, if he had not had an equal and universal 
(c) Psa. 119.6.  Respect to all God's Commandments. That is the first note of Sincerity; Integrity.  
The other is Constancy; continuance, or lasting. 
§. 14.  The seeming Graces of Hypocrites may be as forward, and impetuous for the time, 
2. Of Constancy.  as the true Graces of the sincere believer; nay more forward oftentimes: as in the 
(d) Mat. 13.5, 6.  stony ground, the seed sprang up so much the sooner, by how much it had the less depth of earth. But the very same cause, that made it put up so soon, made it wither again as soon; even because it wanted deepness of earth. So the Hypocrite, when the fit taketh him, he is all on the spur; there is no way with him, but a new man he will become out of hand, yea that he will; 
(e) Persius.  Momento turbinis. But he setteth on too violently, to hold out long: this reformation ripeneth too fast, to be right spiritual fruit. As an horse that is good at hand, but naught at length, so is the Hypocrite; free and fiery for a spurt, but he jadeth and tyreth in a journey. But true grace all to the contrary; as it ripeneth for the most part by leisure, so it ever 
(f) Qualitatis verae tenor permanet: falsa non durant. Senec. Epist. 120.  lasteth longer: as Philosophers say of Habits, that as they are gotten hardly, so they are not lost easily. We heard but now, that the Faith, Repentance, Reformation, Obedience, joy, sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds: as Shame, Fear, Hope, and such respects. And it thence cometh to pass, that where these respects cease, which gave them motion; the graces themselves can no more stand, than a House can stand, when the foundation is taken from under it. The Boy that goeth to his book, no longer than his Master holdeth the rod over him; the Master's back once turned, away goeth the Book, and he to play: and right so is it with the Hypocrite. Take away the rod from Pharaoh; and he will be old Pharaoh still. And Ahab, here in this Chap. thus humbled before God at the voice of his Prophet; this fit once past, we see in the next Chap. regardeth neither God nor Prophet, but through unbelief 
(a) 3 Kin. 22.27.  disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference between the Hypocrite, and the godly man. The one doth all by fits, and by starts, and by sudden motions and flashes: whereas the other goeth on fairly and soberly in a settled constant regular course of humiliation and obedience. 
(b) In Categ. cap. de qualit.  Aristotle hath excellently taught us, to distinguish between colours that arise from passion, and from complexion. The one, he saith, is scarce worth the name of a Quality or colour; because it scarce giveth denomination to the subject wherein it is. If Socrates be of a pale, or an high-coloured complexion, to the question, [Qualis est Socrates? What a like man is Socrates?] it may be fitly answered (saith Aristotle) that he is a pale man, or that he is an high-coloured man. But when a man of another complexion, is yet pale for fear, or anger, or red with blushing; we do not use to say, neither can we say properly, that he is a pale man, or a high-coloured man. Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such, and because we in Charity are to hope that they be such, as they seem:) but they are in true judgement nothing less than true graces, neither should they indeed (if we were able to discern the falseness of them) give denomination to those Hypocrites in whom they are found. For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man; more than a man for once or twice blushing an high-coloured man? Then are Graces true, when they are habitual and constant, and equal to themselves. That is the second Note; Constancy.  

§. 15  I will not trouble you with other Notes, besides these. Do but lay these two together; 
Both joined together for Trial.  and they will make a perfect good Rule for us to judge our own hearts by, and to make trial of the sincerity of those good things, that seem to be in us. Measure them not by the present heat, (for that may be as much, perhaps more, in an hypocrite, than in a true believer;) but by their Integrity and Constancy. A man of a cold complexion hath as much heat in a sharp fit of an Ague, as he that is of a hot constitution, and in health; and more too: his blood is more inflamed, and he burneth more. But whether do you think is the more kindly heat; that which cometh from the violence of a Fever, or that which ariseth from the condition of a man's Temper? No man maketh doubt of it, but this is the more kindly, though that may be more sensible and intense. Well then; a man findeth himself hot in his body, and fain he would know, whether it be Calor praeter naturam, or no: whether a kindly and natural heat, or else the forerunner or symptom of some disease. There is no better way to come to that knowledge, than by these two Notes; Universality, and Constancy. First for Universality; Physicians say of heat, and sweat, and such like things, Vniversalia salutaria, partialia ex morbo. If a man be hot in one part, and cold in another; as if the palms of his hands burn, and the soles of his feet be cold; then all is not right: but if he be of an indifferent equal heat all over, that is held a good sign of health. Then for Constancy and Lasting; if the heat come by fits and starts, and paroxysms, leaping eftsoons and suddenly out of one extreme into another, so as the party one while gloweth as hot as fire, another while is i'll and cold as ice, and keepeth not at any certain stay; that is an ill sign too, and it is to be feared there is an Ague either bred, or in breeding: but if he continue at some reasonable certainty, and with in a good mediocrity of heat and cold; it is thought a good sign of health. As men judge of the state of their bodies; by the like rule judge thou of the state of thy soul. First, for integrity and universality. Is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other graces in thee Universal? equally bend upon all good, equally set against all evil things? it is a good sign of Grace and Sanctification in the heart. But if thou repentest of one sin, and persistest in another; if thou obeyest one commandment, and breakest another; if thou art zealous in one point, and cool in another; if thou hatest one vice, and lovest another: flatter not thyself too much; thou hast reason to suspect all is not sound within. Then for Continuance and Lasting, I deny not, but in case of prevailing temptations, the godly may have sometimes uncomfortable and fearful intermissions in the practice of godliness; which yet make him not altogether Graceless: as a man may have sometimes little distempers in his body, through mis-dyet or otherwise, and yet not be heartsick; or greater distempers too sometimes to make him sick, and yet be heartwhole. But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of repentance and obedience, and other fruits of grace in some good comfortable measure; it is a good sign of Grace, and Sanctification in the heart. But if thou hast these things only by fits and starts, and sudden moods; and art sometimes violently hot upon them, other sometimes again, and oftener, key cold: presume not too much upon shows, but suspect thyself still of Hypocrisy, and Insincerity; and never cease by repentance and prayer, and the constant exercise of other good graces, to Physic and Diet thy soul, till thou hast by God's goodness put thyself into some reasonable assurance, that thou art the true child of God, a sincere believer, and not an Hypocrite; as Ahab here, notwithstanding all this his solemn humiliation was. Here is Ahab an Hypocrite; and yet humbled before the Lord. 
§. 16.   
But yet now, this humiliation such as it was, 
The opening of the second Observation.  what should work it in him? That we find declared at verse 27. [And it came to pass that when Ahab heard these words, etc.] There came to him a message from God, by the hand of Eliah; and that was it that humbled him. Alas, what was Eliah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life, than Naboths? and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vineyard; and there to his face charge him plainly with, and shake him up roundly for, and denounce Gods judgements powerfully against, his bloody abominable oppressions? We would think, a Monarch nuzzled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Eliah was, but have made his life a ransom for his sauciness. And yet behold, the words of this underling in comparison, how they fall like thunder upon the great guilty offender, and strike palsy into his knees, and trembling into his joints, and tumble him from the height of his jollity, and roll him in sackcloth and ashes, and cast him into a strong fit of legal humiliation. Seest thou how Ahab is humbled before me?  

§. 17.  And here now cometh in our second Observation: even, the power of God's word over the Consciences of obstinate sinners; 
Observat. II. the power of God's word.  powerful to 
(a) 2 Cor. 10.4, 5.  Cast down strong holds, and every high thought that exalteth itself against God. That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second Person in the ever-blessed Trinity; is also in some analogy true of the revealed word of God, the Scriptures of the Prophets and Apostles; that it 
(b) Heb. 4.12.  is Quick and powerful, and 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more cutting than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow. 
(d) Jer. 23.29.  Is not my word like as a fire, saith the Lord? and like a hammer, that breaketh the rock in pieces? jerem. 23. Like a soft fire; to dissolve and melt the hearts of relenting sinners and true converts: but like a strong hammer; to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders. Examples hereof if you require: behold in the stories of the Kings, 
(e) 1 Sam. 15.24.  Saul whining, when Samuel reproveth him; in the books of the Prophets, the 
(f) John. 3.5.  Ninivites drooping, when jonas threateneth them; in the Acts of the Apostles, 
(g) Acts 24.25.  Felix trembling, when Paul discourseth before him; in the Martyrologies of the Church, Tyrants and bloody Persecutors maskered▪ at the bold confessions of the poor suffering Christians; in this Chapter, proud Ahab mourning, when Eliah telleth him his sin, and foretelleth him his punishment. 
§. 18.   

with the Causes thereof. 1. in the Instrument,  Effects, which might justly seem strange to us; if the Causes were not apparent. One Cause, and the Principal, is in the instrument, the Word: not from any such strength in itself, for so it is but a dead letter; but because of God's Ordinance in it. For in his hands are the hearts and the tongues and the ears both of Kings and Prophets: and he can easily, when he seeth it good, put the spirit of zeal and of power into the heart of the poorest Prophet, and as easily the spirit of fear and of terror into the heart of the greatest King. He chooseth weak Instruments, (as here Eliah) and yet furnisheth them with power, to effect great matters: that so the glory might not rest upon the instrument, but redound wholly to him as to the chief agent that employeth it. 
(a) 2 Cor. 4.7.  We have this treasure in earthen vessels, saith Saint Paul, that the excellency of the power may be of God, and not of us, 2 Cor. 4. We say, Words are but wind; and indeed the words of the best Minister are no better, as they are breathed out and uttered by sinful mortal man, whose breath is in his nostrils: but yet this wind, as it is brea●hed in, and inspired by the powerful eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top-branches, but to rend up the very bottom-root of the tallest Cedar in Lebanon. 
(b) Psal. 29.4, 5.  Vox Domini confringens Cedros, Psal. 29. [The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice: The voice of the Lord breaketh the Cedars; yea the Lord breaketh the Cedars of Lebanon.]  
Another Cause is in the Object; 
§. 19  and that is the force of Natural Conscience: 
2. in the Object;  which the most presumptuous sinner can never so stifle, though he endeavour all he can to do it, but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ugly representations of his past sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively; when the voice of God in his word awakeneth it after a long dead sleep. Then it riseth, and Sampson-like rouseth up itself, and bestirreth itself lustily as a Giant refreshed with wine: and it putteth the disquieted patient to such unsufferable pain, that he runneth up and down like a distracted man, and doth he knoweth not what, and seeketh for ease he knoweth not where. Then he would give all Dives his wealth for 
(c) Luke 16.24.  A drop of water to cool the heat he feeleth; and with 
(d) Gen. 25.30, 31.  Esau part with his birthright, for any thing, though it were never so little or mean, that would give him but the least present refreshing, and preserve him from fainting. Then sackcloth, and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair, and knocking the breast, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilst his conscience lay fast asleep, and at rest, are now in all haste and greedily entertained, and all too little: if by any means they can possibly give any ease or assuagement to the present torment he feeleth in his soul.  

§. 20.3.  A third Cause is oftentimes in the Application of the Instrument to the Object. 
in the fit application of the one to the other.  For although God's Word in the general be Powerful; and the Conscience of itself be of a stirring Nature: yet then ordinarily doth the Word of God work most powerfully upon the Consciences of obstinate sinners, when it is throughly and closely applied to some special corruption, whereunto the party cannot plead Not-guilty; when the sin and the judgement are both so driven home, that the guilty offender can neither avoid the evidence of the one, nor the fear of the other. A plain instance whereof we have in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, 
(a) Vers. 20. hic.  [Hast thou found me, O mine enemy?] But by that the Prophet had done with him; told him of the sin, which was notorious, 
(b) Vers. 19  [Hast thou killed, and taken possession?] foretold him of the judgement, which was heavy, 
(c) Ver. 21, etc.  [I will bring evil upon thee, and will take away thy Posterity, etc.] the man was not the man: Eliah left him in a far other tune, than he found him in. The Prophet's words wrought sore upon him, and his Conscience wrought sore within him; both together wrought him to the humiliation we now speak of: [It came to pass, when he heard these words, that he rend his clothes, etc.] If you desire another instance, turn to Acts 24.25. where there is a right good one, and full to this purpose. There we read, that Felix the Roman Deputy in Jury 
(d) Act. 24.25.  Trembled when Paul reasoned of justice, and of Temperance, and of the judgement to come. What was that thing, may we think, in St. Paul's reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgement: which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sons of men to tremble. But I take it that is not all. The very thing that made Felix tremble, seemeth rather to be, that Paul's discourse fell upon those special vices, wherein he was notably faulty, and then clapped in close with judgement upon them. For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury, (howsoever Tertullus like a smooth Orator, to curry favour with him, and to do Paul a displeasure, did flatteringly 
(e) Act. 24.2, etc.  commend his government:) and he was noted also of incontinency, both otherwise, and especially in marrying Drusilla who was another man's wife. Tacitus speaking of him in the fifth of his history, painteth him out thus; 
(f) Tacit. Hist. lib. 5.  Per omnem saevitiam & libidinem jus regium servili ingenio exercuit. And for such a man, as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of justice, and of Chastity, (for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used properly importeth,) and of judgement; it is no wonder if it make him tremble. 
§. 21.   

An inference against those that despise the Word.  Do thou consider this and tremble, whosoever thou art, that in thy thoughts despisest the holy word of God; accounting of it but as of some humane invention to keep fools in awe withal: and thou also, whosoever thou art, that undervaluest this precious treasure, for the meanness or other infirmities of the 
* 2 Cor. 4.7.  earthen vessel wherein it is conveyed, Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that this 
* Ephes. 6.17.  Sword of the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled, and rubbed, and lanced, and cut thee to the very bone; and entered even to the dividing asunder of the joints, and of the marrow? Hath it not sometimes (as it were) by subtle and serpentine insinuations strangely wound itself through those many crooked and Labyrinthean turnings that are in thine heart, into the very inmost corner and centre thereof; and there ripped up thy bowels and thy reins, and raked out the filth and corruption that lurked within thee, and set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror at the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart; yet didst thou never perceive it hammering about it, with sore strokes and knocks, as if it would break and shiver it into a thousand pieces? Doubtless thou hast; and if thou wouldst deny it, thy conscience is able to give thy tongue the lie, and to convince thee to thy face. And if thou hast: why then dost thou not readily acknowledge the voice of God in it; having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that upon any seeming pretence whatsoever: for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man. Felix trembled at it, Ahab was humbled by it; the one an Atheist, the other an Hypocrite: thou art worse than either Atheist, or Hypocrite, if it work not at least as much upon thee. Seest thou how Ahab humbleth himself at the voice of the Prophet?  
From Ahab's Humiliation, and the Occasion thereof; 
§. 22.  pass we now to consider in the last place, the Success of it. 
The success of Ahab's humiliation,  Ahab is humbled at the Prophets denouncing of judgement against him; and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgement for a time. [Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his days, etc. And here must God's Holiness be brought unto a trial, before the bar of carnal reason, if by any means it can justify itself. God hateth the works of Hypocrites; he loatheth even 
(a) Osee 6.6.  sacrifices without mercy; his 
(b) Esa. 19.16.  soul cannot away with the oblations and new-Moons, and solemn Feasts of men that have their hands full of blood; no not though they make many prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven, and 
(a) Psal. 35.13.  afflicting their souls with fasting, and hanging down their 
(b) Esa. 58.5.  heads as Bulrushes, with pensiveness: but even their best sacrifices, and confessions, and prayers, and humiliations are an 
(c) Prov. 15 8.  abomination unto him; so far from appeasing his wrath against other sins, as that they provoke his yet farther displeasure against themselves. Such is the Holiness of our God; & such the purity of his nature: with which holiness and purity, how can it stand, to accept and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?  
For the clearing of this difficulty; first, let it be granted; (which I take to be a certain truth, 
§. 23.  and for any thing I know never yet gainsaid by any; 
and how it may consist with the holiness of God. ) that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisy, was not acceptable to God, as a good work; but abominable before him, as a foul sin. But yet withal it must be granted thirdly, that, although Ahab did not well in not being humbled with an upright heart, yet he had done much worse, if he had not been humbled at all: and that therefore there was, though no true spiritual goodness, yet some outward moral goodness in Ahab's humiliation; at least so far forth, as a thing less evil may in comparison of a worse thing be termed good. And then are we to know fourthly, that it may stand with God's holiness, as it doth with his goodness and justice, to reward outward good things with outward good things; and moral and temporary graces with worldly and temporal blessings: as here he rewardeth Ahab's temporary and external humiliation, 
§. 24.  with an outward temporal favour, viz. the adjourning of an outward temporal judgement. 
Observ. 3. concerning the reward of common graces;   
That which hence we would observe, is, That God rewardeth sometimes common graces with common favours, temporary obedience with temporal beneficence. This is proved unto us first, from the general course of God's justice; and his promise grounded upon that justice, to reward every man according to his works. To which justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things with Eternal, so to recompense 
(d) Quibus non erat Deus daturus vitam aeternam, si neque hanc cis terrenam gloriam concederet, non redderetur merces bonis artibus eorum, id est, virtutbus, quibus— Augustin. 5. de Civit. 15.  Moral good things with temporal rewards. 2. From special express warrant of Scripture. In Mat. 6. Christ saith of Hypocrites more than once, that 
(e) Mat. 6.2, 5, 16.  they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise & commendation of men: so they have the full reward of those works in the vain praise and commendation of men. Though they have no right unto, nor reason to look for, a reward hereafter in heaven: yet they have their reward (such as it is, and all they are like to have) here upon earth. 3. From particular examples of such, as have been temporally rewarded for temporal graces. To omit 
(a) Intelligimus- etiam Ethnicos, si quid boni fecerint, non absque mercede Dei judicio praeteriti. Hieron. in Ezek. 29. God even among the Heathen, hath often rewarded moral honesty with outward happiness. W. Ral. hist. of the world, lib. 2. cap. 8. §. 3.  Heathens, as viz. Aristides, Cyrus, etc. for Justice; Bias, Diogenes, etc. for contempt of the world; Codrus, Regulus, etc. for love of their country, and zeal to the common good; and sundry others, for other good things: whose moral virtues are herein amply rewarded, (if there were nothing else but this,) that their names and memories have been preserved in Histories, and renowned throughout the world in all succeeding generations. I say, to to omit these Heathens, we have examples in Scripture; of Ahab here, of 
(b) 4 King. 10.30. Quid ei profuit, quod pro nonnullâ obedientiâ, quam, de domo Achab omninò delendâ cupiditate suae dominationis exhibuit, aliquantam mercedem transitoriam regni temporalis accepit? Augustin. contra mend. cap. 2.  jehu, of the 
(c) Joh. 3.10.4.  Ninivites, of others elsewhere: who for their temporary obedience, zeal, repentance, and the like, were rewarded; partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them. Fourthly, from the greater to the less. God sometimes temporally rewardeth the services of such men, as are but bruta instrumenta, brute instruments of his will and providence; such as are employed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things, as they do without the least mixture (in their own purpose and intent) of any respect at all to God or his ends, but merely for the satisfying of their own corrupt lusts, and the achieving of their own private ends. A notable example whereof we have, in Gods dealing with Nabuchadnezzar in Ezek. 29. where the word of the Lord cometh to Ezekiel, saying, 
(d) Ezek. 29.18, 19, 20  Son of man, Nabuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; behold I will give the land of Egypt to Nabuchadnezzar king of Babylon: and he shall take her multitude, and it shall be wages for his army. I have given him the land of Egypt for his labour wherewith he served against Tyrus; because they wrought for me, saith the Lord God. In which place we see Egypt is given to Nabuchadnezzar, as a reward for the service he did against Tyrus; because therein (though he neither intended any such thing, nor so much as knew it,) he yet was the instrument to work God's purpose upon, and against Tyrus. And then how much more will God reward temporally the service and obedience of such, as purposely and knowingly endeavour an outward conformity unto the holy will and pleasure of God, though with strong and predominant mixture of their own corrupt appetites and ends therewithal?  
Now the Reasons, 
§. 25.  
With sundry reasons thereof;  why God should thus outwardly reward the outward works of Hypocrites; are: First, the manifestation of his own Goodness: that we might know how willing he is to cherish the least spark of any goodness in any man; be it natural, or moral, or whatever other goodness it be: that he might thereby encourage us, so to labour the improvement of those good things in us, as to make ourselves capable of greater rewards. Secondly; his justice and equity, in measuring unto Sinners and Hypocrites exactly according to the measure they meet unto him. They serve him with graces, which are not true graces indeed; he rewardeth them with blessings, which are not indeed true blessings. Somewhat they must do to God; and therefore they afford him a little temporary obedience, and there is all the service he shall have from them: Somewhat God will do for them, and in requital alloweth them a little temporary favour, and there is all the reward they must look for from him. Here is Quid pro Quo. They give God the outward work, but without any hearty affection to him: God giveth them the outward benefit, but without any hearty affection to them. For want of which hearty affection on both sides, it cometh to pass, that neither is the outward work truly acceptable to him, nor the outward benefit truly profitable to them. A third reason of Gods thus graciously dealing even with Hypocrites, may be assigned, with reference to his own dear Children and chosen; for whose good especially (next under his own glory) all the passages of his divine providence both upon them and others are disposed in such sort as they are: as for whose comfort, this manner of proceeding maketh very much and sundry ways; as I shall by and by touch in the Inferences from this Observation; whereunto I now come, because it is time I should draw towards a Conclusion.  

§. 26.  And first; by what hath been already said a way is opened for the clearing of God's Holiness in these his proceedings. 
And inferences thence,  If sometimes he temporally reward Hypocrites; is it not either for their own, or for their works sake, as if he either accepted their Persons, or approved their Obedience. No: it is but Lex Talionis; he dealeth with them, as they deal with him- They do him but eye-service; and he giveth them but eye-wages. Indeed God can neither be deceived, nor deceive: yet as they would deceive God in their service, with such obedience as falleth short of true obedience; so they are deceived in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with Gods both justice and Holiness. Secondly; it appeareth from the premises, that Gods thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturals; or to that rotten principle and foundation of the whole frame of Pelagianism, [Facienti quod in se est, Deus non potest, non debet denegare gratiam.] We know, God rewards his own true and spiritual graces in us, with increase of those graces here, and with glory hereafter: we see God rewardeth even false and outward and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both justice and Mercy; and may stand with the infinite Purity and Holiness of his nature. But this were rather to make God an unjust and unholy God; to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace are but such,) with true saving grace and inward sanctification. Other Inferences and uses more might be added▪ as viz. Thirdly, for our Imitation; by God's example to take knowledge of, and to commend, and to cherish even in wicked men, those natural or moral parts that are eminent in them, and whatsoever good thing they do in outward actual conformity to the revealed will and law of God. And fourthly, for Exhortation to such, as do not yet find any comfortable assurance that their obedience and good works are true and sincere; yet to go on, and not to grow weary of well doing: knowing that their labour is not altogether in vain; in as much as their works (though perhaps done in Hypocrisy) shall procure them temporal blessings here; and some abatement withal (I add that by the way) of stripes and everlasting punishment hereafter.  
But I pass by all these and the like Uses; 
§. 27.  and commend but one more unto you: 
especially for Comfort to the Godly 1. against the prosperity of the wicked;  and that is it which I named before as one Reason of the point observed, viz. the Comfort of God's dear Children and Servants; and that sundry ways. First, here is comfort for them, against a Temptation which often assaulteth them, and that with much violence and danger: arising from the sense and observation of the prosperity and flourishing estate of the wicked in this world. We may see in the Psalms, and elsewhere; how frequently and strongly 
(a) Psal. 37. and 73.  David, 
(b) Job 21.7, etc.  job, and 
(c) Jer. 12.1, etc.  jeremy, and other godly ones were assailed with this temptation. For thy instruction then, and to arm thee against this so common and universal a temptation: if thou shalt see fools on horseback; ungodly ones laden with wealth, with honour, with ease, Hypocrites blessed with the fat of the earth, and the due of heaven, and abundance of all the comforts of this life: yet be not thou discomforted at it, or disquieted with it; 
(d) Psal. 37.1.  Do not fret thyself because of the ungodly, neither be thou envious at evil doers, Thou expectest for thine inward obedience an unproportionable reward in the life to come: do not therefore grudge their outward obedience a proportionable reward in this life. Some good things or other thou mayest think there are in them, for which God bestoweth those outward blessings upon them. But consider withal, that as they have their reward here, so they have all their reward here: and whatsoever their present prosperity be, yet the time will come, and that ere long be, when 
(a) Job 8.13.  The hope of the Hypocrite shall wither, and 
(b) Psal. 37.38.  The end of the wicked shall be cut off.  

§. 28.  Again, here is a second Comfort for the godly against temporal afflictions: 
2. against temporal afflictions;  and it ariseth thus. As God's love and favour goeth not always with those temporal benefits he bestoweth: so on the other side, God's wrath and displeasure goeth not always with those temporal afflictions he inflicteth. For as he rewardeth those few good things that are in evil men, with these temporal benefits, for whom yet (in his justice) he reserveth eternal damnation, as the due wages (by that justice) of their graceless impenitency: so he punisheth those remnants of sin that are in Godly men, with these temporal afflictions; for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and repentance, and holy obedience. As Abraham said to the rich glutton in the Parable, Luke 16. 
(c) Luk. 16.25.  Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. As if he had said; If thou hadst any thing good in thee, remember thou hast had thy reward in earth already; and now there remaineth for thee nothing, but the full punishment of thine ungodliness there in Hell: but as for Lazarus he hath had the chastisement of his infirmities on earth already; and now remaineth for him nothing, but the full reward of his godliness here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.  
Here is yet a third Comfort, and that of the three the greatest, unto the godly; 
§. 29.  
3. against doubtings of their eternal reward.  in the firm assurance of their Eternal reward. It is one of the Reasons, why God temporally rewardeth the unsound obedience of natural, carnal, and unregenerate men: even to give his faithful servants undoubted assurance, that he will in no wise forget their true and sound and sincere obedience. Doth God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and unfeigned repentance? Have the Hypocrites 
(d) Quid dabit eis quos praedestinavit ad vitam, qui haec dedit etiam eyes, quos praedestinavit ad mortem? Aug. 22. de Civit. 24.  their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal son sustained his heart and hope; when he thus discoursed to his own soul: 
(e) Luke 15.17.  If all the hired servants which are in my Father's house have bread enough, and to spare; surely my Father will never be so unmindful of me, who am his Son, though too too unworthy of that name, as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, aught to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter. 
(f) Gen. 25.5, 6.  Abraham gave gifts to the sons of his Concubines; and sent them away: but his only son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Castaways, who are bastards, and not sons; (not sons of the 
(a) Gal. 4.28, 31.  free woman, not sons of promise, not born after the spirit:) and that is their portion; when they have gotten that, they have gotten all they are like to have; there is no more to be looked for at his hands. But as for the inheritance; he reserveth that for his dear Children, the godly, who are 
(b) Gal. 4.29.  Born after the spirit, and 
(c) Gal. 3.29.  Heirs according unto promise: on these he bestoweth all that ever he hath, 
(d) 1 Cor. 3.21.  (all things are theirs;) for on them he bestoweth 
(e) Heb. 1.2.  his Son the heir of all things, in whom are hid all the treasures of all good things, and together 
(f) Rom. 8.32.  with whom all other things are conveyed and made over unto them, as accessories and appurtenances of him; and on them he bestoweth Himself, who is 
(g) 1 Cor. 15.28.  All in all, 
(h) Psa. 16.11.  In whose presence is fullness of joy, and at whose right hand there are pleasures for evermore. To which joy unspeakable and glorious, O thou the Father of mercies, who hast promised it unto us, bring us in the end, for thy dear Son's sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us. To which blessed Son, and holy Spirit, together with thee, O Father, three persons and one only wise, gracious, glorious, Almighty and eternal Lord God; be ascribed by us, and all thy faithful people throughout the world, the whole kingdom, power, and glory, for ever and ever. Amen, Amen.   

THE SECOND SERMON AD POPULUM. At Grantham L inc. Febr. 27. 1620.  3. Kings 21.29. 
— because he humbleth himself before me, I will not bring the evil in his days.—  

§. 1.  I Will not so far either distrust your memories, or straiten myself of time for the delivery of what I am now purposed to speak; as to make any large repetition of the particulars which were observed the last time from the consideration of ahab's person and condition, (who was but an Hypocrite,) taken jointly with his present carriage, together with the occasion and success thereof. He was humbled: It was the voice of God by his Prophet that humbled him: Upon his humbling God adjourneth his punishment. From all which was noted, 1. that there might be even in Hypocrites an outward formal humiliation; 2. the power and efficacy of the word of God able to humble an oppressing Ahab; 3. the boundless mercy of God, in not suffering the outward formal humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time; by occasion of those first clauses in the verse, [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not—] We are now next to consider of the great Favour, which it pleased God to show to Ahab upon his humiliation; what it was, and wherein it consisted. It was the Removal, (at least for a time; that is, the suspension) of an heavy judgement denounced against Ahab and his house most deservedly for his bloody and execrable oppression; [Because he humbleth himself before me, I will not bring the evil in his days.]  
The Evil which God now promiseth he will not bring, [I will not bring the evil in his days, 
§. 2. ] is that which in verse 21. he hath threatened he would bring upon Ahab and upon his house 
(a) Vers. 21. etc. hic.  [Behold I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel; and will make thy house like the house of jeroboam the son of Nebat, and like the house of Baasha the son of Abijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.] A great judgement, and an heavy: but the greater the judgement is, when it is deserved, and threatened; the greater the mercy is, if it be afterwards forborn: as some of this was. But whatsoever becometh of the judgement: here we see is mercy good store. God who is 
(b) Eph. 2.4.  rich in mercy, and delighted to be styled 
(c) Deus miserationum. Neh. 9.31.  the God of mercies, and the 
(d) 2 Cor. 1.3.  Father of mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserved it so little. Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy, in not inflicting the punishment, when he had threatened it. Here is mercy first, in suspending the Punishment, [I will not bring the Evil:] and mercy again, in suspending it for so long a time, [I will not bring the evil in his days.] Of these two points we shall entreat at this time: and first and principally, of the former.  
[I will not bring the evil.] It is no new thing to them, that have read the sacred stories with observation, to see God, 
§. 3.  when men are humbled at his threatenings, to revoke them, 
(e) Chrysost. in Gen. hom. 25. & alibi saepe.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom more than once: this is ever God's manner; when men change their deeds, to change his doom; when they renounce their sins, to recall his sentence; when they repent of the evil they have done against him, to 
(f) jon. 3.10.  Repent of the evil he had said he would do against them. Search the Scriptures, and say if things run not thus, as in the most ordinary course; God commandeth, and Man disobeyeth; Man disobeyeth, and God threateneth; God threateneth, and Man repenteth; Man repenteth, and God forbeareth. 
(g) Gen. 20.3.  Abimelech, thou art but a dead man, because of the woman which thou hast taken! but Abimelech restoreth the Prophet his wife untouched; and God spareth him, and he dyeth not. Hezekiah, make thy will, and 
(a) Esay 38.1.— 5.  Put thine house in order, for thou shalt die, and not live! but Hezekiah turneth to the wall, and prayeth, and weepeth; and God addeth to his days fifteen years. Nineveh, prepare for desolation; for now but 
(b) Jon. 3.4, 10.  forty days, and Niniveh shall be destroyed: but Nineveh fasted, and prayed, and repent; and Nineveh stood after that more than forty years twice told. Generally, God never yet threatened any punishment upon person or place: but if they repented, he either withheld it, or deferred it, or abated it, or sweetened it to them; for the most part proportionably to the truth and measure of their repentance, but howsoever always so far forth as in his infinite wisdom he hath thought good: some way or other, he ever remitted somewhat of that severity and rigour, wherein he threatened it.  
A course which God hath in some sort bound himself unto, and which he often and openly professeth he will hold. 
§. 4.  Two remarkable testimonies (among sundry other) shall suffice us to have proposed at this time, for the clear and full evidencing hereof. The one in jerem. 18.7, 8. [At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and pull down, and to destroy; If that Nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them.] The other in Ezek. 33.13, 14. [When I say to the wicked, thou shalt surely die, if he turn from his sin, and do that which is lawful and right, If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity; he shall surely live, he shall not die.] And every where in the Prophets, after Denunciations of judgement follow exhortations to Repentance: which were bootless, if Repentance should not either prevent them or adjourn them, or lessen them.  

§. 5.  You see God both practiseth and professeth this course: neither of which can seem strange to us, if we duly consider, either his readiness to show mercy, or the true End of his threatenings. We have partly already touched at the greatness of his mercy. To show compassion, and to forgive, that is the thing wherein he most of all delighteth; and therefore he doth arripere ansam, take all advantage as it were, and lay hold on every occasion to do that: but to punish, and take vengeance is 
(c) Esay. 28.21.  opus alienum, as some expound that in Esay 28. his strange work, his strange act, a thing he taketh no pleasure in. 
(d) Ezek. 3●. 11.  Vivo nolo— in Ezek. 33. As I live saith the Lord God, I have no pleasure in the death of the wicked, etc. As the Bee laboureth busily all the day long, and seeketh to every flower, and to every weed for Honey; but stingeth not once, unless she be ill provoked: so God bestirreth himself, and his bowels yearn within him, to show compassion, 
(e) Osee 6.4.  [O Ephraim what shall I do unto thee? O judah, how shall I entreat thee? 
(a) Ezek. 18.31. & 33.11.  Why will ye die, O ye house of Israel? 
(b) Jer. 5.1.  Run to and fro through the streets of jerusalem, and seek if you can find a man, but a man, that I may pardon it.] But vengeance cometh on heavily and unwillingly, and draweth a sigh from him; 
(c) Esay 1.24.  [Heu consolator! Ah I must, I see there is no remedy, I must ease me of mine adversaries, and be avenged of mine enemies; 
(d) Mat. 23.27  Oh jerusalem, jerusalem, that killest the Prophets— how oft would I, etc. 
(e) Osee 11.8.  How shall I give thee up Ephraim?— my heart is turned within me; my repentings are kindled together.] So is our God 
(f) Psal. 103.8.  slow to anger, and loath to strike 
(g) Ovid. 1. de Pont. 3.  (Quique dolet quoties cogitur esse ferox:) but plenteous in mercy, as David describeth him in Psal. 103. Never was a man truly and inwardly humbled, but God in the riches of his special mercy, truly pardoned him: never was man so much as but outwardly humbled, as Ahab here, but God in his common and general mercy, more or less forbore him.  
Secondly, the end of God's threatenings also confirmeth this point. 
§. 6.  For doth he threaten evil think ye, because he is resolved to inflict it? Nothing less: rather to the contrary, he therefore threateneth it, that we by our repentance may prevent it, and so he may not inflict it. 
(h) Chrys. in Gen. hom. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. - Non praedixit, ut veniat, sed ne veniat. Hieron. in Eze. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom: he foretelleth what he will bring upon us, for this very purpose, that he may not bring it upon us; and warneth before he striketh, to make us careful to avoid ●he stroke. In the ancient Roman State and discipline, the manner was, before they made war upon any people, first to send 
(i) See Dionys. Halicarn. li. 2. Antiqu. Liv. 1. Dec. 1. Cic. 1. de Offic.  Heralds to proclaim it, (Bellum indicere, ●e inserrent,) to the end that if they would make their peace by submission, they might prevent the war; nor so only, but be written also in albo amicorum, enroled as their friends and confederates. So God sendeth his Heralds the Prophets, to threaten vengeance against sinners: not thereby to drive them from hope of mercy, but to draw them to repentance and humiliation; whereby they may not only turn away the vengeance threatened, but also (if they perform them unfeignedly, and with upright hearts) interest themselves farther in his favour and love. Nor is it to be accounted among the least of God's mercies when he might in his just displeasure over-whelm us in the very act of our sins, as 
(k) Num. 25.8  Zimri and Cosbi were run thorough in the very act of filthinesle; and as 
(l) 2 Sam. 6.7.  Uzzah and 
(m) Act▪ 5.5, 10.  Annanias and Sapphira, and some few others whom God picked out to show exemplary judgement upon, were strucken dead upon the sudden for their transgressions: When God might in justice deal with the same rigour against us all; I say, it is not the least of his mercies, that he forbeareth and forewarneth, and foretelleth and threateneth us before he punish; that 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. hom. 25.  if we will take any warning, he may do better to us than he hath said, and not bring upon us what he hath threatened.  

§. 7.  A point very useful and comfortable: if it be not derogatory to God's truth. Let us therefore first clear that; and then proceed to the Uses. If God thus revoke his threatenings, it seemeth he either before meant not what he spoke, when he threatened; or else after when he revoketh, repenteth of what he meant: either of which to imagine, far be it from every Christian heart; since the one maketh God a dissembler, the other a changeling; the one chargeth him with falsehood, the other with lightness. And yet the Scriptures sometimes speak of God, as if he 
(a) Gen. 6.6. Psal. 95.10.  grieved●or ●or what he did, or 
(b) Gen. 6.6. 1 Sam. 15.11. Jerem. 18.8. Am●s 7.3, 6. Jon. 3.10.  repent of what he spoke, or altered what he had purposed: and for the most part, such like affections are given him in such places, as endeavour to set forth to the most life his great mercy and kindness to sinful mankind. We all know, we cannot indeed give God any greater glory than the glory of his mercy: yet must know withal, that God is not so needy of means to work out his own glory, as that he should be forced to redeem the glory of his mercy, with the forfeiture either of his Truth or Steadfastness. We are therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True. 
(c) Num. 23.19. 1 Sam. 15.29.  The strength of Israel is not as man, that he should he, nor as the son of man, that he should repent: his words are not 
(d) 2 Cor. 1.19, 20.  Yea and Nay, neither doth he use lightness. But his words are Yea and Amen; and himself 
(e) Heb: 13.8.  yesterday and to day and the same for ever: 
(f) Ma●. 24.35  Heaven and Earth may pass away, yea shall pass away; but not the least 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5.18.  tittle of God's words shall pass away unfulfilled. 
[h] Psal. 102.26, 27.  They may wax old as a garment, and as a vesture shall he change them, and they shall be changed; but he is the same, and his years fail not: neither do his purposes fail, nor his promises fail, nor his threatenings fail, nor any of his words fail. Let Heaven, and Earth, and Hell, and Angel, and Man, and Devil, and all change: still still 
[i] Mal. 3.6.  Ego Deus, & non mutor; God he is the Lord of all, and he changeth not.  

§. 8.  As for those Phrases then of Repenting, Grieving, etc. which are spoken of God in the Scriptures: that 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost: in Gen. hom. 3. So also Ibid. hom▪ 15. & 26. & 60. & in Ps. 6 〈…〉. Bernard. lib. 5. de Con●si●. ad Fug●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof Saint Chrysostom so often speaketh, salveth them. God speaketh to us; and therefore speaketh as we use to speak, and frameth his language to our (l) dulness, and teacheth us by 
[m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. In Psal. 8▪  our own phrases what he would have us learn: as Nurses talk half syllables, and 
[n] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lipse out broken language to young children. But what is so spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God, after the manner of men; must yet be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as befitteth the Majesty and perfection of his divine nature. When he repenteth then, we are not so to conceive it, as if God 
(a) Nunquam primi consilii Deos poenitet. Sener. 6. de benef. 23.  changed his mind, or altered any thing of his everlasting purpose and counsel, either in substance or circumstances: it only 
(b) Quod dicit (Poenitentiam agam) intelligitur metaphoricè dictum: nam homines, quando non impleut quod comminati sunt, poenitere videntur. Aquin▪ 1. quaest. 19.7. ad. 2.  importeth, that he now doth not that; which, so far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done.  
This for the Phrases: 
§. 9  but yet the main doubt for the thing itself standeth uncleared. Abimelech and Hezekiah shall die, and yet Abimelech and Hezekiah shall not die▪ Nineveh shall be destroyed, and yet Nineveh shall not be destroyed; I will bring evil upon Ahab's house, and yet I will not bring it: is not this Yea and Nay? is not this a plain contradiction? How is there not here a plain change of Gods will? If not for substance; because the things were at length performed: yet at least in circumstance; because they were not performed at those times, and in that manner, as they were threatened and foretold. That wretched miscreant Vorstius, instead of untying this knot, cutteth it: who, to maintain Pelagian conclusions from blasphemous Principles, trembleth not to affirm, 
(c) Vorst. de Deo.  In parte aliquà divini decreti fieri aliquam mutationem; that there may be some change made in some part of God's decree. An assertion unbeseeming an ingenuous Pagan, and to be for ever abhorred and held accursed by every soul that professeth itself Christian. Admit this once: and let Man, yea and the devil too, be true; and only God a liar. Leave we him therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction. That of Aquinas, and the Schoolmen, is true, but subtle: that God doth sometimes 
(d) Aquin. 1. qu. 19.17.  Velle mutationem, though he doth never mutare voluntatem; that though he never changeth his will, yet he sometimes willeth a change. That of 
(e) Cum exterius mutari videtur sententia, consilium non mutatur▪ quia de unaquaque re immutabiliter intus constituitur, quicquid for●s muta●ilitor agitur. Gregor. in Moral.  Gregory is plainer, and no less true; Mutat Deus sententiam, non consilium● God sometimes changeth the sentence which he hath denounced, but never the Counsel which he hath decreed. Others, otherwise: divers men conceiving the same answer for substance, in divers and different terms.  
That which is plainest, and giveth fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, 
§. 10.  (as many as have spoken with any truth and pertinency to the point,) in the last resolution fall; is briefly this. In the whole course of Scripture, God's threatenings, (and so his promises too,) have ever a condition annexed unto them in God's purpose: which though it be not ever, (indeed but seldom) expressed; yet is it ever inclucluded, and so to be understood. All Gods promises, (how absolutely so ever expressed,) are made sub conditione Obedientiae: and all his threatenings (how absolutely so ever expressed,) sub conditione Impoenitentiae. And these Conditions, viz. of continuing in Obedience, in all Promises; and of continuing in Impenitency, in all threatenings; are to be understood of course; whether they be expressed, or not. This is plain from those two famous places before cited, jer. 18. and Ezek. 33. 
(a) Jer. 18.7, 8. See Chrysost. hom. 5. ad pop. Antioch. ●usè & pulch●e.  When I say to the wicked, thou shalt surely die; if the wicked turn from his sin, etc. he shall surely live, he shall not die. Where Almighty God plainly teacheth us, that we ought so to conceive of all his threatenings, be they never so peremptorily set down, (as what more peremptory than this, Thou shalt surely die?) as that he may reserve to himself a power of revocation in case the parties threatened repent. The examples make it plain. Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this reservation; unless they repent. And so of all the rest.  

§. 11.  But why is not that clause expressed then? may some demand. I answer: first, it needeth not; secondly, it booteth not. First, it needeth not. For God having in jerem. 18. and Ezek. 33. and elsewhere instructed us in the general, that all his threatenings are to be understood with such clauses and conditions and reservations; it is needless to repeat them in every particular: As amongst Christian men, who acknowledge God's providence to rule in all things, and to dispose of all actions and events; it is needless in every speech de futuro contingenti to express this clause [if God will;] we will go to such or such a place, or do such or such a thing, if God will▪ because we readily conceive it, as a clause, which either is, or should be understood in every such speech, as 
(b) Jam. 4.15.  St. james requireth. And so in many promises amongst men, this clause, though not expressed, is yet allowed of course, and to common intendment understood, [Rebus sic stantibus; things standing and continuing as now they are:] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such unexpected accident befall, as maketh that either he cannot or may not do what he promised; we may not in right reason charge such a man with breach of promise, if he perform not all he promised: because the foresaid clause, though not expressed, is yet presumed to have been intended by the promiser. And that God's threatenings, as de jure they ought to be by us when we hear them, so de facto they were understood by him when he made them, with a secret clause of reservation and exception in case of Repentance; appeareth by the usual practice of many upon such threatenings, and the use they made of them. The Ninevites when jonah preached destruction within forty days, without any express clause of Repentance; yet understood it so: else had it been in vain for them to have repent at all, out of an hope of preventing the judgement by their repentance; as their speeches show they did. 
(a) jon. 3.9.  For who can tell, say they, if God will turn and repent, and turn away from his fierce anger, that we perish not? The like may be said of Abimelech, Hezekiah, and others: and of Ahab in this place.  
Again, as it is sometimes needless, so it is always bootless, 
§. 12.  to express this clause of repentance in the threatenings of God. The expressing of it can do little good; secure ones will repent never the sooner for it: but it may do much harm; secure ones may thereby put themselves in fairer hope of forbearance, and so linger their repentance till it be too late. Beloved, it is admirable to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's gracious courses, which he useth for the calling of men to repentance. In this particularity whereof we now speak, see how his 
(b) Psal. 85.10.  Mercy and truth are met together, and do most lovingly embrace each other. Where he spareth in the end, it is most certain he ever meant to spare 
(c) Deus perseveravit in proposit● suo, misereri volens ab initio. Hieron. in jon. 3.  from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will; which as we cannot learn, so we may not seek to know, till the event declare it. Now to bring this his secret purpose about, he must work those men to repentance, whom he hath thus everlastingly purposed to spare: else his justice should become questionable, in finally sparing the impenitent. Amongst other means to work men to repentance, this is one, to 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 5. ad pop. Antioch.  threaten them with such judgements, as their sins have deserved: which threatening the more terrible it is, the more likely it is to be effectual; and the more peremptory it is, the more terrible it is. So then God, to bring those men to Repentance whom he meaneth to spare, in his word and by his messengers denounceth against them such judgements, as their sins have deserved, and as his justice without their Repentance would bring upon them; denounceth them I say absolutely and in a peremptory form, without any express clause of reservation or exception, the more to terrify and affright them, and to cast them down to the deeper acknowledgement of his justice and their own unworthiness: which are yet to be understood conditionally; and interpreted with reservation and exception of Repentance.  
You have heard evidence enough to acquit God's Truth; and do by this time, I doubt not, perceive how, as in all other things, 
§. 13.  so in the revoking of his threatenings, God's Mercy and his Truth go hand in hand together. Let us now see what profitable Inferences may be raised hence for our use. The sum of all we have said, is but this. God's threatenings are terrible; but yet conditional: and if he spare to execute them, when we are humbled by them; it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to learn.  
First; for the Distressed. Consider this, and take comfort; all you that 
(a) Esay. 61.3.  mourn in Zion, 
§. 14.  and groan under the weight of God's heavy displeasure, and the fearful expectation of those bitter curses and judgements, which he hath threatened against sin. Why do you spend your strength and spirit, in gazing with broad eyes altogether on God's justice; or Truth: take them off a little, and refresh them, by fastening them another while upon his mercy. Consider not only what he threateneth: but consider withal why he threateneth; it is, that you may repent: and withal how he threateneth; it is, unless you repent. He threateneth to cast down indeed: but unto humiliation, not into despair. He shooteth out his arrows, even bitter words: but as 
(b) 1 Sam. 20.20, 21.  Jonathan's arrows, for warning, not for destruction. Think not, he aimeth so much at thy punishment, when he threateneth: alas, if that were the thing he sought, he could lay on load enough 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. hom. 25. Nemo punire desiderans, quod facturus est comminatur. Hieronym. in jon. 3.  without words: No, it is thy amendment he aimeth at, and seeketh therein: and therefore holdeth not his tongue, that if thou wilt take it for a warning, he may hold his hand. If the Father do but threaten the Child, when the Rod lieth by him; it is very likely he meaneth not to correct him for that time, but only to make him the more careful to obey, and the more fearful to offend, for the time to come. Canst thou gather hope from the chiding of thy earthly father; and wilt thou find no comfort in the chide and threatenings of thy heavenly Father? whose bowels of tender compassion to us-ward are so much larger, than any earthly Parents can be; by how much himself the 
(d) Heb. 12.9.  Father of spirits is greater than those fathers of our flesh. Yea, but who am I, will some disconsolate soul say, that I should make God's threatenings void? or what my repentance, that it should cancel the Oracles of truth, or reverse the sentence of the eternal Judge? Poor distressed soul, that thus disputest against thine own peace; but seest not the while the unfathomed depth of God's Mercy, and the wonderful dispensations of his Truth. Know, that his threatenings are not made void, or of none effect, when thou by thy repentance stayest the execution of them; yea rather then are they of all other times most effectual: for then do they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despair; but remember, that the tenor of all his most peremptory threatenings runneth with an implicit reservation and conditional exception of Repentance: which condition if thou on thy part faithfully perform; the judgement shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.  

§. 15.  Now for the Secure. Moses in Deut. 29. speaketh of a certain 
(e) Deut. 29.18, 19  root, that beareth gall and wormwood; that blesseth itself when God curseth, and standeth unmoved when God threateneth. Here is an Axe for that root; to hew it in pieces: and, unless it 
(a) Mat. 7.19.  bring forth better fruit, to cleave it out for the fire. If there be any sprigs or spurns of that root here; let them also consider what hath been said, and tremble. Consider this I say and tremble, all you that make a mock at God, and at his word, and imagine that all his threatenings are but Bruta ●ulmina, empty cracks, and Powder without shot; because sundry of them have fallen to the ground, and not done the hurt they made show of. But know, whosoever thou art, that thus abusest the Mercy, and despisest the Truth of God; that as his Mercy never did, so his Truth shall never fail. Thou sayest, some of his threatenings have done no harm: I say as much too; and his mercy be blessed for it: but what is that, to secure thee? If any where God's threatenings did no harm, and wrought no destruction; it was there only, where they did good, and wrought repentance. If they have turned thee from thy sins, as they have done some others; there is hope thou mayest turn them away from thee, as some others have done. But if they have done no good upon thee, in working thy repentance; certainly they hang over thee to do thee harm, and to work thy destruction. GOD'S threatenings are in this respect, as all other his words are, sure and steadfast; and such as 
(b) Esay. 52.11.  Shall never return void, but accomplish that for which they were sent: if not the one way, then without all doubt the other. If they do not humble thee, they must overwhelm thee; if they work not thy conversion, they will thy ruin. As some strong Physic, that either mendeth or endeth the Patient; so are these. And therefore when judgements are denounced; resolve quickly, off or on: Here is all the choice that is left thee; either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) 
(c) Deut. 29.19.  When they hear the words of God's curse, bless themselves in their hearts, and say they shall have peace, though they walk in the imagination of their own hearts; that (as Saint Paul complaineth) 
(d) Rom. 2.4.  Despise the riches of his goodness and forbearance and long-suffering, not taking knowledge that the goodness of God would lead them to repentance; that (as S. Peter complaineth) 
(e) 2 Pet. 3.3, 4.  Wal● after their own lusts, and scoffingly jest at God's judgements, saying, where is the promise of his coming? But let such secure and carnal scoffers be assuted, that howsoever others speed, they shall never go unpunished: Whatsoever becometh of God's threatenings against others, certainly they shall fall heavy upon them. They that have taught us their conditions, Moses and Paul and Peter; have taught us also their punishments. Moses telleth such a one, how ever others are dealt with, that yet 
(f) Deut. 29.20.  The Lord will not spare him; but the anger of the Lord and his jealousy shall smoak against that man, and all the curses that are written in God's Book shall light upon him, and the Lord shall blot out his name from under heaven. Saint Paul telleth such men, that by despising the riches of his goodness and forbearance; they do but 
(a) Rom. 2.5.  Treasure up unto themselves wrath against the great day of wrath, and of the revelation of the righteous judgement of God. Saint Peter telleth them, howsoever they not only sleep, but snort in deep security; that yet 
[b] 2 Pet. 2 3.  Their judgement of long time sleepeth not, and their damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as slumbereth. Do thou then take heed, whosoever thou art, and whatsoever thou dost, that thou abuse not the Mercy of God: and to divorce it from his Truth, is to abuse it. If when God threateneth, thou layest aside his Truth, and presumest on his bare Mercy: when he punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is 
[c] Psal. 145.8.  patient and merciful. Patience will bear much, Mercy forbear much: but being scorned, and provoked, and dared, 
[d] Furor sit laesa saepius patientia.  Patience itself turneth furious, and Mercy itself cruel. It is Mercy, that threateneth; it is justice, that punisheth. Mercy hath the first turn; and if by Faith and Repentance we lay timely hold of it, we may keep it for ever, and (revenging) justice shall have nothing to do with us. But if careless and secure, we slip the opportunity, and neglect the time of Mercy; the next turn belongeth to justice: which will render judgement without mercy, to them that forgot God, and despised his Mercy. That for the Secure.  

§. 16.  Now thirdly, and generally for All. What God hath joined together, let no man put asunder. God hath purposely in his threats joined and tempered Mercy and Truth together; that we might take them together, and profit by them together. 
[e] Auson. Epig. 10.  Dividat haec si quis, faciunt discreta venenum; Antidotum sumet, qui sociata bibet: as he spoke of the two poisons. Either of these single, though not through any malignant quality in themselves, (God forbid we should think so) yet through the corrupt temperature of our souls, becometh rank and deadly poison to us. Take Mercy without Truth; as a cold Poison it benumbeth us, and maketh us stupid with careless Security. Take Truth without Mer●y; as an hot poison it scaldeth us, and scorcheth us in the flames of restless Despair. Take both together, and mix them well: as hot and cold poisons, fitly tempered by the skill of the Apothecary, become medicinable; so are God's Mercy and Truth restorative to the soul. The consideration of his Truth humbleth us; without it we would be fearless: the consideration of his Mercy supporteth us; without it we would be hopeless. Truth begetteth Fear and Repentance; Mercy, Faith and Hope: and these two Faith and Repentance keep the soul even, and upright and steady, as the ballast and sail do the ship; that for all the rough waves and weather that encountereth her in the troublesome sea of this World, she miscarrieth not, but arriveth safe and joyful in the Haven where she would be. Faith without Repentance, is not Faith, but Presumption; like a Ship all sail, and no ballast, that tippeth over with every blast: and Repentance without Faith, is not Repentance, but Despair; like a Ship all ballast, and no sail, which sinketh with her own weight. What is it then that we are to do, to turn away God's wrath from us, and to escape the judgements, he threateneth against us? Even this: As in his Comminations he joineth Mercy and Truth together; so are we in our Humiliations to join Faith and Repentance together. His threatenings are true: let us not presume of forbearance; but fear, since he hath threatened, that unless we repent, he will strike us. Yet his threatenings are but conditional: let us not despair of forbearance; but hope, although he hath threatened, that yet if we repent he will spare us. That is the course, which the godly, guided by the direction of his holy Spirit, have ever truly and sincerely held; and found it ever comfortable to assure them of sound peace, and reconciliation with God. That is the course, which the very Hypocrites from the suggestion of natural Conscience have sometimes offered at, as far as Nature (enlightened, but unrenewed) could lead them; and found it effectual, to procure them at the least some forbearance of threatened judgements, or abatement of temporal evils from God.  
Thus have you heard three Uses made, 
§. 17.  of God's mercy in revoking, joined with his truth in performing, what he threateneth. One, to cheer up the distressed; that he despair not, when God threateneth: another, to shake up the secure; that he despise not, when God threateneth: a third, to quicken up all; that they believe and repent, when God threateneth. There is yet another general Use to be made hereof; which, though it be not directly proper to the present argument, yet I cannot willingly pass without a little touching at it: and that is, to instruct us for the understanding of God's promises. For contraries, (as Promises and threatenings are,) being of the like kind and reason either with other, do mutually give and take light either to and from other. God's threatenings are true and steadfast: his Promises are so too, 
[a] Titus 1.2.  [Promisit qui non mentitur Deus, which God that cannot lie hath promised] saith the Apostle in one place; and in another, 
[b] 2 Cor. 1.20.  All the Promises of God are Yea and Amen:] and where in a third place he speaketh of 
[c] Heb. 6.18.  Two immutable things, in which it was impossible for God to lie, his promise is one of those two. The Promises then of God are true, as his threatenings are. Now look on those threatenings again; which we have already found to be true, but withal conditional, and such as must be ever understood with a clause of reservation or exception. It is so also in the Promises of God: they are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance; & the condition here, Obedience. What God threateneth to do unto us, absolutely in words; the meaning is, he will do it, unless we repent and amend: and what he promiseth to do for us, absolutely in words; the meaning is, he will do it, if we believe and obey. And for so much as this clause is to be understood of course, in all God's promises: we may not charge him with breach of Promise, though after he do not really perform that to us, which the letter of his promise did import, if we break the condition, and obey not.  
wouldst thou know then, how thou art to entertain God's promises, 
§. 18.  and with what assurance to expect them? I answer, with a confident and obedient heart. Confident, because he is true, that hath promised; Obedient, because that is the condition, under which he hath promised. Here is a curb then for those men's presumption; who living in sin, and continuing in disobedience, dare yet lay claim to the good Promises of God. If such men ever had any seeming interest in God's Promises; the interest they had, they had but by contract and covenant: and that covenant, whether either of the two it was, Law or Gospel, it was conditional. The covenant of the Law wholly, and à Priori conditional; 
(a) Luke 10.28.  Hoc fac & vives, Do this and live: and the Covenant of the Gospel too, after a sort, and à Posteriori Conditional; Crede & Vives, Believe and Live. If then they have broken the conditions of both covenants, and do neither Believe, nor Do what is required: they have by their Unbelief and Disobedience forfeited all that seeming interest they had in those Promises. God's promises then, though they be the very main supporters of our Christian Faith and Hope, to as many of us, as whose consciences can witness unto us a sincere desire and endeavour of performing that Obedience we have covenanted; yet are they to be embraced even by such of us, with a reverend fear and trembling, at our own unworthiness. But as for the unclean, and filthy, and polluted; those 
(b) Mat. 6.6.  Swine and Dogs, that delight in sin and disobedience, and every abomination: they may set their hearts at rest for these matters; they have neither part nor fellowship in any of the sweet promises of God. Let dirty 
(c) 2 Pet. 2.22.  Swine wallow in their own filth; these rich 
(d) Mat. 6.6.  pearls are not for them, they are too precious: let hungry 
(e) 2 Pet. 2.22.  Dogs glut themselves with their own vomit; the 
(f) Mat. 15.26.  children's bread is not for them, it is too delicious. Let him that will be filthy, 
(g) Rev. 22.11.  be filthy still: the promises of God are holy things, and belong to none but those that are holy, and desire to be holy still. For ourselves in a word; let us hope that a promise being left us, if with faith and obedience and patience we wait for it, we shall in due time receive it: but withal 
(h) Heb. 4.1.  let us fear, (as the Apostle exhorteth Heb. 4.) Lest a promise being left us, through disobedience or unbelief, any of us should seem to come short of it.  

§. 19  Thus much of the former thing proposed; the magnifying of God's Mercy, and the clearing of his Truth in the revocation and suspension of threatened judgements; by occasion of these words [I will not bring the Evil.] There is yet a Circumstance remaining, of this general part of my Text, which would not be forgotten: it is the extent of time, for the suspending of the judgement [I will not bring the Evil in his days.] Something I would speak of it too by your patience: it shall not be much, because the season is sharp, and I have not much sand to spend. I will not bring the evil in his days. The judgement denounced against ahab's house, was in the end executed upon it; as appear in the sequel of the story, and especially from those words of jehu (who was himself the instrument raised up by the Lord, and used for that execution, in 4 Kings 10. 
(a) 4 King. 10.10.  [Know that there shall fall to the earth nothing of the word of the Lord, which the Lord spoke concerning the house of Ahab; for the Lord hath done that which he spoke by his servant Eliah.] Which were enough, (if there were nothing else to be said) to justify God's Truth in this one particular. That which Ahab gained by his humiliation, was only the deferring of it for his time; I will not bring the evil in his days. As if God had said, This wretched King hath provoked me, and pulled down a curse from me upon his house, which it were but just to bring upon him and it without farther delay: yet because he made not a scoff at my Prophet, but took my words something to heart, and was humbled by them; he shall not say, but I will deal mercifully with him, and beyond his merit: as ill as he deserveth it, I will do him this favour, I will not bring the evil that is determined against his house, in his days.  
The thing I would observe hence, is; That, 
§. 20.  When God hath determined a judgement upon any people, family, or place; it is his great mercy to us, if he do not let us live to see it. It cannot but be a great grief, (I say not now to a religious, but even) to any soul, that hath not quite cast off all natural affection: to forethink and foreknow the future calamities of his country and kindred. 
(b) Herodot. in Polyh. Valer. Max. 9.13.  Xerxes could not forbear weeping, beholding his huge army that followed him; only to think, that within some few scores of years so many thousands of proper men would be all dead and rotten: and yet that a thing that must needs have happened by the necessity of nature, if no sad accident or common calamity should hasten the accomplishment of it. The declination of a Commonwealth, and the funeral of a Kingdom, foreseen in the general corruption of manners, and decay of discipline, (the most certain symptoms of a totering State;) have fetched tears from the eyes, and blood from the hearts, of heathen men zealously affected to their Country. How much more grief than must it needs be, to them that acknowledge the true God, not only to foreknow the extraordinary plagues and miseries and calamities which shall befall their posterity: but also to fore-read in them Gods fierce wrath and heavy displeasure and bitter vengeance, against their own sins, and the sins of their posterity? Our blessed Saviour, though himself without sin, and so no way accessary to the procuring of the evils that should ensue, could not yet but 
(a) Luke 19.41.  Weep over the City of jerusalem, when he beheld the present security, and the future ruin thereof.  
A grief it is then to know these things shall happen: but some happiness withal, 
§. 21.  and to be acknowledged as a great favour from God, to be assured that we shall never see them. It is no small mercy in him, it is no small Comfort to us: if either he take us away, before his judgements come; or keep his judgements away, till we be gone. When God had told Abraham, in Gen. 15. that his 
(b) Genes. 15-13— 15.  seed should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400 years: lest the good Patriarch should have been swallowed up with grief at it; he comfortteth him, as with a promise of their glorious deliverance at the last, so with a promise also of prosperity to his own person, and for his own time, [But thou shalt go to thy fathers in peace, and shalt be buried in a good old age, vers. 15.] In Esay 39 when Hezekiah heard from the mouth of the Prophet Esaiah, that all the 
(c) Esa. 39.6.8.  treasures in the Lord's house should be carried into Babylon, and that his sons whom he should beget should be taken away, and made eunuchs in the palace of the King of Babylon; he submitted himself (as it became him to do,) to the sentence of God; and comforted himself with this, that yet there should be peace and truth in his days, verse 8. In 4 Kings 22. when Huldah had prophesied of the 
(d) 4 King. 2.16— 20.  evil that God would bring upon the City of jerusalem, and the whole land of judah; in the name of the Lord she pronounceth this as a courtesy from the Lord unto good King josiah, [Because thy heart was tender, and thou hast humbled thyself— Behold therefore I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thine eyes shall not see all the evil, 
§. 22.  which I will bring upon this place.] verse last.  
Indeed every man should have, and every good man hath, an honest care of posterity; would rejoice to see things settled well for them, would grieve to see things likely to go ill with them. That common speech which was so frequent with 
(e) Dio. lib. 57  Tiberius, was monstrous, and not 
(f) Illa vox scel●rata atque inhumana— Cic. 3. de finib. Vox magna & detestabili●. Senec. 2. de Clement. 2.  favouring of common humanity, 
(g) Everso juvat orbe mori. Dictum Ruffini apud Claudian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When I am gone, let Heaven and Earth be jumbled again into their old Chaos: but he that mended it, with 
(h) Nero apud Sueton. In Nerone, cap. 38.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea (saith he,) whilst I live; seemeth to have renounced all that was man in him. Aristotle hath taught us better, what reason taught him, that 
(i) Arist. 1. Ethic. 11.  Res posterorum pertinent ad defunctos; the good or evil of those that come after us, doth more than nothing concern us, when we are dead and gone. This is true: but yet 
(k) Teren●. Andr. 4.1.  Proximus egomet mî, though it were the speech of a Shark in the Comedy, will bear a good construction. Every man is 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nearest to himself: and that Charity, which looketh abroad, and seeketh not only her own, yet beginneth at home, and seeketh first her own. Whence it is, that a godly man, as he hath just cause to grieve for posterities sake, if they must feel God's judgements; so he hath good cause to rejoice for his own sake, if he shall escape them: and he is no less to take knowledge of God's Mercy, in sparing him; than of his justice, in striking them.  
This point is useful many ways: 
§. 23.  I will touch but some of them, and that very briefly. First, here is one Comfort, among many other, against the bitterness of temporal death. If God cut thee off in the midst of thy days, and best of thy strength; if death turn thee pale, before age have turned thee grey; if the flower be plucked off, before it begin to wither: grudge not at thy lot therein; but meet God's Messenger cheerfully, and embrace him thankfully. It may be, God hath some great work in hand; from which he meaneth to save thee. It may be, he sendeth death to thee, as he sent his 
(b) Gen. 19.16, 17.  Angel to Lot; to pluck thee out of the midst of a froward and crooked generation, and to snatch thee away, lest a worse thing than death should happen unto thee. Cast not therefore a longing eye back upon Sodom, neither desire to linger in the plain; (it is but a valley of tears and misery:) but up to the mountain from whence cometh thy salvation, lest some evil overtake thee. Possibly that which thou thinkest an untimely death; may be to thee a double advantage: a great advantage, in ushering thee so early into GOD'S glorious presence; and some advantage too, in plucking thee so seasonably from God's imminent judgements. It is a favour to be 
(c) Non mehercule q●●nquam a●dio hoc anno ereptum, qui mihi non à Diis immort. ereptus ex his mis●riis, & ex iniquissimâ conditione vitae videretur. Cic. 5. Epist. 16. Fuit hoc luctuosum suis, acerbum patriae, grave bonis omnibus: sed two tamen Remp. cosus secuti sunt, ut mihi non erepta L. Cr●sso à Diis imm. vita, sed donata more esse videretur. Non vidit flagrantem, etc. Id. 3. de Orat. Fortunatus iliius [Hortensii] exitus, qui ea non vidit cum fierent, quae praevidit futura— sed illum videtur felicitas ipsius quâ semper est usus, ab eis miseriis quae consecutae sunt, morte vindicasse, Id. in Bru●o.  taken away betimes, when evil is determined upon those that are left.  
Secondly, here is a Warning for us, 
§. 24.  to take consideration of the loss of good or useful men; and to fear, when they are going from us, that some evil is coming towards us. The Prophet complaineth of the too great and general neglect hereof in his times; 
(d) Esay. 57.1.  [The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come, Esa. 57] When God sendeth his 
(e) Gen. 19.16.  Angel to pluck out his righteous Lo●s, what may Sodom expect but fire and brimstone to be reigned down upon them? When he plucketh up the fairest and choicest flowers in his garden, and croppeth off the tops of the goodliest poppies: who can think other, than that he meaneth to lay his garden waste, and to turn it into a wild wilderness? when he undermineth the main pillars of the house, taketh away the very props and buttresses of Church and Common-weal; sweepeth away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent ranks, gifts, or example: who can be secure, that either Church, or Common-weal shall 
(a) P●riturae urbis, aut malorum imminentium, vel futurae labis, hoc primum indicium est; si decidant viri consultores— Ambros. de Cain & Abel, c. 3.  stand up long; and not ●otter at least, if not fall? God in Mercy taketh such away from the evil to come: we in wisdom should look for evil to come: when God taketh such away.  
Thirdly, here is instruction for worldlings, to make much of those few godly ones that live among them: 
§. 25.  for they are the very pawns of their peace, and the pledges of their security. Think not, ye filthy Sodomites, it is for your own sakes, that ye have been spared so long; know to whom you are beholden: This Fellow 
(b) Gen. 19.9.  that came in to sojourn among you, this stranger, this Lot, whom you so hate, and malign, and disquiet; he it is that hath bailed you hitherto, and given you protection. Despise not God's patience, and long suffering, ye profane ones; neither bless yourselves in your ungodly ways; neither say, We prosper, though we walk in the lusts of our hearts. This and thus we have done, and nothing hath been done to us, God holdeth his hand, and holdeth his tongue at us; surely 
(c) Psal. 50.21.  He is such a one as ourselves. Learn, O ye despisers, that if God thus forbear you, it is not at all for your own sakes, or because he careth not to punish evil doers: no; he hath a little remnant, a 
(d) Luk. 12.13.  little flock, a little handful of his own among you; a 
(e) Revel. 3.4.  few names that have given themselves unto him, & call upon him daily for mercy upon the land, and that 
(f) Ezek. 9.4.  weep and mourn in secret and upon their beds for your abominations; whom you hate, and despise, and persecute, and defame, and account as the very scum of the people, and the refuse and off-scowring of all things; to whom yet you owe your preservation. Surely, if it were not for some godly jehoshaphat or other, whose 
(g) 4 King. 3.14.  presence God regardeth among you; if it were not for some zealous Moses or other that 
(h) Psal. 106.23.  standeth in the gap for you: God's wrath had entered in upon you long ere this, as a mighty breach of water; and as an overflowing deluge overwhelmed you; and you had been swept away as with the 
(i) Esay. 14.23.  Bosom of destruction, and devoured as stubble before the fire. It is 
[k] Job. 22.30.  The innocent that delivereth the land, and repriveth it from destruction, when the sentence of desolation is pronounced against it; and it is delivered by the pureness of his hands. O the goodness of our GOD! that would have spared the five Cities of the Salt Sea, if among so many thousands of beastly and filthy persons there had been found but 
(l) Gen. 18.32.  Ten righteous ones; and that was for each City, but two persons: nay, that would have pardoned jerusalem, if in all the 
(a) Jer. 5.1.  streets and broad places thereof, replenished with a world of Idolaters, and Swearers, and Adulterers, and Oppressors, there had been found but one single man, that executed judgement, and sought the truth from his heart. But O the madness of the men of this foolish world withal! who seek to do them most mischief of all others, who of all others seek to do them most good; thirsting most after their destruction, who are the chiefest instruments of their preservation. On foolish and mad world! if thou hadst but wit enough, yet, yet to hug and to make much of that little flock, the hostages of thy peace, and the earnest of thy tranquillity! if thou wouldst but 
(b) Luk. 19.42.  Know, even thou, at least in this thy day, the things that belong unto thy peace! Thou art yet happy, that God hath a remnant in thee: and if thou knewest how to make use of this happiness, at least in this thy day, by honouring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance; thou mightest be still, and more, and ever happy. But if these things, that belong unto thy peace, be now hidden from thine eyes; if these men, that prolong thy peace, and prorogue thy destruction, be now despised in thy heart, in this day of thy peace: God is just; thou knowest not how soon they may be taken from thee: and though he do not bring the evil upon thee in their days; when they are gone, thou knowest not how soon vengeance may overtake thee, and 
(c) Psal. 50.22.  Then shall he tear thee in pieces, and there shall be none left to deliver thee.  
I have now done. Beseech we God the Father of mercies, for his dear son jesus Christ his sake, 
§. 26.  to shed his Holy Spirit into our hearts; that by his good blessing upon us, that which hath been presently delivered agreeably to his holy truth and word, may take root downwards in our hearts, and bring forth fruit upwards in our lives and conversations: and so to assist us ever with his grace, that we may with humble confidence lay hold on his mercies, with cheerful reverence tremble at his judgements, by unfeigned repentance turn from us what he hath threatened, and by unwearied Obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three persons, and etc.   

THE THIRD SERMON AD POPULUM. At Grantham Linc. jun. 19 1621..  3 Kings 21.29. 
— I will not bring the evil in his days: but in his sons days will I bring the evil upon his house.  

§. 1.  I Come now this third time to entreat of this Scripture, and (by God's help) to finish it. Of the three parts whereof, heretofore propounded, viz. 1. ahab's Humiliation; 2. The suspension of his judgement for his time; 3. And the Devolution of it upon jehoram: the two former having been already handled; the last only now remaineth to be considered of. In the prosecution whereof; as heretofore we have cleared GOD'S Holiness, and Truth: so we shall be now occasioned to clear his justice, from such imputions, as might seem to lie upon it from this Act. And that in three respects; accordingly as jehoram, who standeth here punishable for ahab's sin, may be considered in a threefold reference to Ahab: that is to say, either relatè, as the son of Ahab; or disparatè, as another man from Ahab; or comparatè, as a man 
(a) 4 King. 3.2.  not altogether so bad as Ahab. Now what 
(b) Quisquam est hominum, qui fuisse illum [Jovem] Deum credat, tam injustum, tam impium, nec mortalium saltem constituta servantem; apud quos nesas haberetur magnum, alterum pro altero pl●cti, & aliena delicta aliorum cervicibus vindicari? Arnob. contr. Gen●. lib. 7.  Justice first to punish the son for the father? or indeed secondly, any one man for another? but most of all thirdly, the less offender for the greater?  
It is not a matter of so much difficulty, 
§. 2.  as at the first appearance it seemeth, to clear these doubts; if all things thereto appertaining be duly and distinctly considered. The greatest trouble will be, (the things being of more variety than hardness,) to sort them in such manner, as that we may therein proceed orderly and without confusion. Evermore, we know, Certainties must rule Uncertainties; and clear truths, doubtful: it will be therefore expedient for us, for the better guiding of our judgements, first to lay down some Certainties; and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise some few instructions for our use.  
The first Certainty then, and a main one, is this. 
§. 3.  Howsoever things appear to us, yet God neither is, nor can be unjust; as not in any other thing, so neither in his punishments. 
(c) Rom. 3.5, 6.  Is God unrighteous, that taketh vengeance? God forbid: for then how shall God judge the world? 
(d) Gen. 18.25.  shall not the judge of all the earth do right? Indeed the reasons of his justice oftentimes may be, oftentimes are unknown to us: but they never are, they never can be unrighteous in him. If in a deep point of Law, a learned discreet judge should upon sufficient grounds give sentence, flat contrary to what an ordinary by-stander would think reason, (as many times it falleth out;) it is not for the grieved party to complain of injustice done him: he should rather impute what is done, to want of skill in himself, than of Conscience in the Judge. Right so, if in many things Gods proceedings hold not proportion with those characters of Justice and Equity, which our weak and carnal reason would express; we must thence infer our own ignorance, not his injustice. And that so much the rather; because those matters of Law are such as fall within the comprehension of ordinary reason; whereas the ways of God, are far removed out of our sight, and advanced above our reach: and besides, an earthly judge is subject to misprision, misinformation, partiality, corruption, and sundry infirmities that may vitiate his proceedings; whereas no such thing can possibly fall upon the divine Nature. David hath taught us in the Psalm, that 
(e) Psal. 36.6.  The righteousness of God is as the great mountains, and his judgements as the great deep. A great Mountain is each to be seen; a man that will but open his eyes cannot overlook it: but who can see into the bottom of the Sea, or find out what is done in the depths thereof? Whatsoever we do then; let us beware we measure not 
(a) Esay 55.8, 9▪  his ways, by our ways, nor his works, by our works: howsoever they seem to swerve from the rules of our ways and works; yet still 
(b) Psal. 14.5.  The Lord is righteous in all his ways, and holy in all his works. Though we cannot fathom the deeps of his judgements, (for 
(c) John 4.11  The Well is deep, and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the mountains, which can neither be removed not hid, but stand fast-rooted for evermore. This we must rest upon as a certain Truth; howsoever, whomsoever, whensoever, God punisheth, he is never unjust.  

§. 4.  The second Certainty. To speak of Punishments properly; no temporal evil is simply, and de toto genere a punishment. By temporal evils, I understand all the penal evils of this lfe, that do or may befall us from our bodily conception, to our bodily death's inclusiuè; hunger, cold, nakedness, sicknesses, infirmities, discontents, reproaches, poverty, imprisonments, losses, crosses, distresses, death, and the rest; in a word, all that 
[d] Eccles. 1.13.  Sore travel, which God hath given to the sons of man, to be exercised therewith, and that 
[e] Sirac▪ 40.1.  Heavy yoke which is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things. I say none of all these are properly and de toto genere to be accounted punishments. For to make a thing simply and properly and formally a punishment, there are required these three conditions: 1. That it be painful, and grievous to suffer. 2. That it be inflicted for some fault. 3. That it be involuntary, and against the sufferers will. That which hath but the first of these three conditions, may be called after a sort (and truly too) Malum poenae, a kind of punishment. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly, that Evil only is a punishment, wherein the whole three conditions concur. Now these temporal evils, though they have the two first conditions; all of them being grievous to suffer, all of them being inflicted for sin: yet in the third condition they fail, because they are not involuntary simply, and perpetually, and de suo genere involuntary: (to omit also a kind of failing in the second condition; not but that they are ever inflicted for some sin deserving them; but for that, there are withal other ends, and reasons for which they are inflicted, and whereunto they are intended, besides and above the punishment of the offence) It may not be gainsaid indeed, but these things are involuntary sometimes in the particular, and especially to some men, even the least of them: but simply and universally such they are not; since by othersome men, the greatest of them are willingly and cheerfully, not only suffered, but desired. Not but that they are grievous to the best. (It must needs be some grief, as to the Merchant, to see his rich lading cast overboard, and to the Patient to have an old festered sore searched and singed; so to the Christian, to have Gods correcting hand lie heavy upon him in some temporal affliction: The Apostle telleth us plainly, 
[a] Heb. 12.11.  No affliction for the present is joyous, but grievous.) But involuntary it is no more in him, than those other things are in them. As therefore the Merchant, though it pity his heart to see so much wealth irrecoverably lost, yet getteth the best help, and useth the best speed he can to empty the Vessel of them, for the saving of his life; and as the Patient, though 
[b] Est planè quasi saevitia, medicina de scalpelli— Non tamen secari idcirco malum: quia dolores utiles affert— ul●lans ille, & gemens & mugiens inter manus medici, postmodum easdem mercede cumulabit. Tert. in Scorp. cap. 5.  he smart when the wound is dressed, yet thanketh and fee the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him, yet he is willing to them, and he is cheerful under them, and he acknowledgeth God's goodness in them, and returneth him thanks for them; because he knoweth they are sent for his future good, and that they will at the last 
(c) Heb. 12.11.  Yield him the peaceable fruit of righteousness, when he shall have been sufficiently exercised thereby. See 
(d) Acts 5.41.  Peter and john rejoicing, when they suffered for the name of Jesus, and Saint Paul so far from fearing, that he 
(e) Phil. 1.23.  longed after his dissolution; and the blessed Martyrs running to a faggot, as to a feast. Verily, God's children see great good in these things, which others account evils: and therefore they take them not as bare punishments sent to afflict them; but as glorious trials to exercise them, as gracious corrections to humble them, as precious receipts to purge, and recover, and restore, and strengthen them.  
So that it is not any of the temporal evils of this life; 
§. 5.  but much rather the everlasting pains of hell, wherein the just reward and punishment of sin properly and especially consisteth. 
(f) Rom. 6.23.  The wages of sin is death: the proper wages of sin eternal death. For so the Antithesis in that place giveth it to be understood, viz. of such a death as is opposed to Eternal Life, and that is Eternal Death; [The wages of sin is death: but the gift of God is Eternal life.] Rom. 6. By the distribution of those Eternal punishments then, we are rather to judge of GOD'S righteousness in recompensing sinners; than by the dispensation of these temporal evils. It was a stumbling block to the 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mar moreo tumulo Licinus jacet; at Cato parvo: Pompeius nullo. Credimus esse Deos? Varro. See Plat. de leg. Cic. 3. de Nat▪ dear▪ Senec. de provide. Aug. 3. de lib. arb. 2. Menand. apud Stob. Serm. 104.  heathen, to see good men oppressed, and vice prosper: it made them doubt; some, whether there were a God, or no; others nothing better, whether a providence, or no. But what marvel if they stumbled, who had no right knowledge either of God, or of his providence; when job, and David, and other the dear children of God have been much puzzled with it? David confesseth in Psal. 73. that 
(h) Psal. 73.23.  His feet had well-nigh slipped, when he saw the prosperity of the wicked: and certainly down he had been, had he not happily stepped 
(i) Ibid. 17.  Into the Sanctuary of God, and there understood the end of these men. Temporal evils, though they be sometimes punishments of sin: yet they are not ever sent as punishments, (because sometimes they have other ends and uses, and are ordinabilia in melius;) and secondly, they are never the only punishments of sin; because there are greater and more lasting punishments reserved for sinners after this life, of which there is no other use or end, but to punish, since they are not ordinabilia in melius. If we will make these temporal evils the measure, whereby to judge of the justice of God, we cannot secure ourselves from erring dangerously: Gods purposes in the dispensation of these unto particular men being unsearchable. But those everlasting punishments are they, wherein God's justice shall be manifested to every eye, in due time; at that last day, which is therefore called by Saint Paul, Rom. 2. 
(a) Rom. 2.5.  The day of wrath, and of the revelation of the righteous judgement of God. Implying, that howsoever God is just in all his judgements and acts of providence, even upon earth; yet the Counsels and Purposes of God in these things are often secret, and past finding out: but at the last great day, when 
(b) Ibid. 6.  He shall render to every man according to his works his everlasting recompense; then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled sinners. That is the second Certainty; Temporal evils are not always, nor simply, nor properly, the punishments for sin.  
If any man shall be yet unsatisfied, and desire to have God's justice somewhat farther cleared, 
§. 6.  even in the disposing of these temporal things: although it be neither safe, nor possible for us, to search far into particulars, yet some general satisfaction we may have from a third Certainty; and that is this. Every evil of pain, whatsoever it be, or howsoever considered, which is brought upon any man, is brought upon him evermore for sin, yea and that also for his own personal sin. Every branch of this assertion would be well marked. I say first, [Every evil of pain, whatsoever it be,] whether natural defects and infirmities in soul or body, or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrors of an affrighted conscience; whether temporal or eternal Death; whether evils of this life, or after it: or whatsoever other evil it be, that is any way grievous to any man; every such evil is for sin.  

§. 7.  I say, secondly, every evil of pain, howsoever considered: whether formally, and sub ratione poenae, as the proper effect of God's vengeance and wrath against sin; or as a fatherly correction and chastisement, to nurture us from some past sin; or as a medicinal preservative, to strengthen us against some future sin; or as a clogging chain to keep under and disable us from some outward work of sin; or as a fit matter and object whereon to exercise our Christian graces of faith, charity, patience, humility, and the rest; or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and Goodness, in the removal of it; or as an act of Exemplary justice, for the admonition and terror of others; or for whatsoever other end, purpose, or respect it be inflicted.  
I say thirdly, Every such evil of pain, is brought upon us for sin. 
§. 8.  There may be other ends, there may be other occasions, there may be other uses of such Evils: but still the original Cause of them all, is sin. [
(a) Ps. 39.11.  When thou with rebukes dost chasten man for sin.] It was not for any 
(b) Jo●. 9.2, 3.  extraordinary notorious sins, either of the blind man himself, or of his parents, above other men, that he was born blind. Our Saviour Christ acquitteth them of that, john 9 in answer to his Disciples, who were but too forward (as God knoweth most men are,) to judge the worst. Our Saviour's answer there, never intended other, but that still the true cause deserving that blindness was his, and his parent's sin: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon another man, merely for that reason, because he (or his parents) had deserved it more than other men; but for some farther ends which God had in it in his secret and everlasting purpose, and namely this among the rest, that the works of God might be manifest in him, and the Godhead of the Son made glorious in his miraculous cure. As in Nature, the intention of the 
(c) See Arist. 2. Phys. c. 8. & 9  End doth not overthrow, but rather suppose the necessity of the Matter: so is it in the works of God, and the dispensations of his wonderful providence. It is from God's mercy, ordering them to those Ends he hath purposed; that his punishments are good: but it is withal from our sins, deserving them as the cause, that they are just. Even as the rain that falleth upon the earth, whether it moisten it kindly, and make it fruitful, or whether it choke and slocken and drown it, yet still had its beginning from the vapours, which the earth itself sent up. All those Evils, which fall so daily and thick upon us from Heaven, (whether to warn us, or to plague us,) are but arrows which ourselves first shot up against heaven, and now drop down again with doubled force upon our heads. Omnis poena propter culpam: all evils of pain, are for the evils of sin.  
I say fourthly, All such evils are for our own sins. 
§. 9  The Scriptures are plain. 
(d) 1 Pet. 1.17.  God judgeth every man according to his own works. 
(e) Gal. 6.5.  Every man shall bear his own burden, etc. God hath enjoined it as a Law for Magistrates, (wherein they have also his example to lead them;) that 
(f) Deut. 24.16.  not the fathers for the children, nor the children for the fathers, but every man should be put to death for his own sin, Deuteron. 24. If Israel take up a Proverb of their own heads, [
(g) Ezek. 18.2, etc. Jer. 31.29.  The fathers have eaten sour grapes, and the children's teeth are set on edge;] they do it without cause, and they are checked for it. The soul that sinneth, it shall die: and if any man eat sour grapes, his own teeth (and not another's for him) shall be set on edge thereby. For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's sins? The only exception to be made in this kind, is that alone satisfactory punishment of our blessed Lord, and Saviour Jesus Christ: not at all for his own sins, (far be the impiety from us, so to imagine; for 
(a) 1 Pet. 2.22.  He did no sin, neither was there any guilt found in his mouth:) but for ours. 
(b) Psal. 69.4. Non rapui & exsolv●b●m: non peccavi & poenas dabam. Aug. Ibi.  He paid that which he never took; it was For our transgressions that he was wounded, and the chastisement of our peace was laid upon him. Yet even those meritorious sufferings of his, may be said (in a qualified sense) to have been for his own sins: (although in my judgement, it be far better to abstain from such like speeches, as are of ill and suspicious sound, though they may be in some sort defended.) But how for his own sins? his own by Commission? by no means: (God forbid any man should teach, any man should conceive so; the least thought of this were blaspemy:) but his own by Imputation. 
(c) Esay. 53 5.  Not that he had sinned, and so deserved punishment: but that he had 
(d) Delictorum susceptor, non commissor. Aug. in Psal. 68  taken upon him our sins, which deserved that punishment. As he that undertaketh for another man's debt, maketh it his own, and standeth chargeable with it, as if it were his own personal debt: so Christ becoming surety for our sins, made them 
(e) Delicta nostra sua delicta fecit, ut justitiam suam nostram justitiam faceret. Aug. exp. 2. in Psal. 21.  his own, and so was punishable for them, as if they had been his own personal sins; 
(f) 1 Pet. 2.24.  Who his own self bore our sins in his own body upon the tree, 1 Pet. 2 That he was punished for us, who himself deserved no punishment; it was, because 
(g) 2 Cor. 5.21.  He was made sin for us, who himself knew no sin. So that I say, in some sense the assertion may be defended universally, and without exception: but yet I desire rather it might be thus; Christ's only excepted, all the Pains and Evils of men are brought upon them for their own sins.  
These three points then are certain: and it is needful they should be well understood and remembered; 
§. 10.  because nothing can be objected against God's justice, in the punishing of sin, which may not be easily removed, if we have recourse to some one or other of these three Certainties, and rightly apply them. All the three doubts proposed in the beginning, have one and the same resolution: answer one; and answer all. Ahab here sinneth by Oppression: and yet the evil must light, though not all of it (for some part of it fell, and was performed upon Ahab himself) yet the main of it upon his son jehoram. [I will will not bring the evil in his days, but in his sons days will I bring the evil upon his house.] It is not jehorams case alone: it is a thing that often hath, and daily doth befall many others. In Genesis 9 when Noah's ungracious son Ham had discovered his Father's nakedness: the old man (no doubt, by God's special inspiration) layeth the curse not upon Ham himself, but upon his son Canaan, 
(a) Gen. 9.25.  [Cursed be Canaan, etc.] And God ratified the curse, by rooting out the posterity of Canaan, first out of the pleasant Land, wherein they were seated; and then afterwards from the face of the whole earth. jeroboam 
(b) 3 King. 15.29, 30.  Idolatry cut off his posterity from the Kingdom; and the 
(c) 1 Sam. 2.33.— 36.  wickedness of Eli his sons, theirs from the Priesthood of Israel. Gehasi with the bribe he took, purchased a 
(d) 4 King. 5.27.  leprosy in fee-simple to him and his heirs for ever. The jews, for stoning the Prophets of God, but most of all for crucifying the Son of God, brought blood-guiltiness, not only upon themselves, but upon their children also, 
(e) Mat. 27.25.  [His blood be upon us, and upon our Children.] The wrath of God therefore coming upon them 
(f) 1 Thes. 2.16.  to the utmost, and the curse of God abiding upon their posterity even unto this day: wherein they still remain, (and God knoweth how long they shall) a base and despised people; scattered almost every where, and every where hated. Instances might be endless, both in private persons and families, and in whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point: especially God Almighty having thus far declared himself and his pleasure herein in the second commandment of the Law; that he will not spare in his 
(g) Exod. 20.5.  jealousy sometimes to visit the sins of the fathers upon the children, unto the third and fourth generation.  
There is no question then the facto, but so it is; 
§. 11.  the sins of the Fathers are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint chrysostom speaketh) 
(h) Chrysost. in Gen. hom. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a question famous, and much debated. The considerations, which I find given in for the resolution of this question, 
(i) August. qu. 42. in Deuter. Theophylact. in Joh. 9 Perer. 14. in Gen. Disp. 4. Aquin. 1.2. qu. 87.8. Sasb. quodlib. 3.  by those that have purposely handled it, are very many. But multitude breedeth confusion: and therefore I propose no more but two only, unto which so many of the rest as are material may be reduced; and those two grounded upon the certainties already declared. The former concerneth the Nature of those Punishments, which are inflicted upon the Children for the father's sins; the later, the Condition of those Children, upon whom such punishments are inflicted.  
As to the first, 
§. 12.  The punishments which GOD bringeth usually upon the Children for the father's sins, are only temporal and outward punishments. Some have been plagued with infectious diseases: as 
(k) 4 King. 5.27.  Gehazies posterity; and 
(l) 2 Sam. 3.29.  joabs' also, if that curse which David pronounced against him took effect, as it is like it did. Some have come to untimely and uncomfortable ends: as David's children 
(m) 2 Sam. 13.29.  Amnon and 
(n) 2 Sam. 18.15.  Absalon; and the 
(o) Num. 16.27.33.  little ones of Dathan, and Abiram, and others. Some have had losses, and reproaches, and manifold other distresses and afflictions in sundry kinds, too long to rehearse. And all these temporal judgements their father's sins might bring upon them: even as the faith, and virtues, and other graces of the fathers do sometimes convey temporal blessings to their posterity. So jerusalem was saved in the siege by Senacherib, for 
(a) Esay. 37.35.  David's sake many years after his death; Esay 37.35. And the succession of the Crown of Israel continued in the line of 
(b) 4 King. 10.30.  jehu for four descents; for the zeal that he showed against the worshippers of Baal, and the house of Ahab. So then, men may far the better; and so they may far the worse too; for the virtues, or vices of their Ancestors. Outwardly, and temporally they may: but spiritually and eternally they cannot. For as never yet any man went to heaven for his father's goodness; so neither to hell for his father's wickedness.  
If it be objected; that for any people or person to suffer a 
(c) Amos 8.11.  famine of the word of God, 
§. 13.  to be deprived of the use and benefit of the sacred and saving ordinances of God, to be left in utter darkness without the least glimpse of the glorious light of the Gospel of God, without which (ordinarily) there can be no knowledge of Christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment: and yet this kind of spiritual judgement doth sometimes light upon a Nation or people, for the unbelief, and unthankfulness, and impenitency, and contempt of their Progenitors whilst they had the light: and that therefore the Children for their Parents, and Posterity for their Ancestry are punished not only with Temporal, but even with Spiritual judgements also. If any shall thus object, one of these two answers may satisfy them. First, if it should be granted, the want of the Gospel to be properly a spiritual judgement; yet it would not follow that one man were punished spiritually for the fault of another. For betwixt private persons, and public societies there is this difference: that in private persons, every succession maketh a change; so that when the Father dyeth, and the son cometh after him, there is not now the same person that was before, but another: but in Cities, and countries, and Kingdoms, and all public societies, succession maketh no change; so that when 
(d) Eccles. 1.4. V. responsionem Alfeni J.C. l. 76. ff. de Judiciis.  One generation passeth, and another cometh after it, there is not another City, or Nation, or People than there was before, but the same. If then the people of the same land should in this generation be visited with any such spiritual judgement, as is the removal of their Candlestick, and the want of the Gospel, for the sins and impieties of their Ancestors in some former generations: yet this ought no more to be accounted the punishment of one for another; than it ought to be accounted the punishing of one for another, to punish a man in his old age, for the sins of his youth. For as the body of a man, though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same body; and as a River fed with a living spring, though the water that is in the channel be continually running out▪ and other water freshly succeeding in the place and room thereof, is truly the same River: so a Nation or People, though one generation is ever passing away, and another coming on, is yet truly the same Nation or People, after an hundred, or a thousand years, which it was before.  
Again secondly; The want of the Gospel, is not properly a spiritual, but rather a temporal punishment. 
§. 14.  We call it indeed sometimes a spiritual judgement, as we do the free use of it a spiritual Blessing: because the Gospel was written for, and revealed unto the Church, by the Spirit of GOD; and also because it is the holy Ordinance of GOD, and the proper instrument whereby (ordinarily) the Spiritual life of Faith and of Grace is conveyed into our souls. But yet properly & primarily, those only are 
(a) Ephes. 1.3.  Spiritual blessings, which are immediately wrought in the soul by the spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good, and are proper and peculiar to those that are born again of the spirit: and all those on the contrary, which may be subject to decay, or are common to the reprobate with the Elect, or may turn to the hurt of the receiver, are to be esteemed temporal blessings, and not spiritual. And such a blessing, is the outward partaking of the word and Ordinances of GOD: the want thereof therefore consequently, is to be esteemed a temporal judgement, rather than spiritual. So that, notwithstanding this instance, still the former consideration holdeth good: that GOD sometimes visiteth the sins of the fathers upon the children with outward and temporal, but never with spiritual and eternal punishments.  
Now, if there could no more be said to this doubt, 
§. 15.  but only this; it were sufficient to clear God's justice: since we have been already instructed, that these temporal judgements are not always properly and formally the punishments of sin. For as outward blessings are indeed no true blessings properly; because Wicked men have their portion in them as well as the Godly, and they may turn (and often do) to the greater hurt of the soul, and so become rather Punishments, than Blessings: so to the contrary, outward punishments are no true punishments properly; because the Godly have their share in them as deep as the Wicked, and they may turn (and often do) to the greater good of the soul, and so become rather Blessings, than Punishments.  
If it be yet said; 
§. 16.  But why then doth God threaten them as Punishments, if they be not so? I answer. First; because they seem to be punishments, and are by most men so accounted for their grievousness, though they be not properly such in themselves. Secondly; for the common event; because ut plurimùm and for the most part they prove punishments to the sufferer, in case he be not bettered, as well as grieved, by them. Thirdly; because they are indeed a kind of punishment, though not then deserved, but formerly. Fourthly, and most to the present purpose; because not seldom the 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 20. Filii bona valetudo, felicitas, patrimonium, per●inet ad patrem. Felicior futu●us, si salvum habu●rit filium; infelicior, si amiscrit. Senec. 5. de Benef. 19 Nihil interest in se quis veritus fuerit, an in liberis: cum pro affectu parentes magis in liberis terreantur. lib. 8. §. haec quae ff. 4.2. Quod metus causa.  Father himself is punished in them, who through tenderness of affection taketh very much to heart the evils that happen to his child; sometimes more, than if they had happened to himself. See David 
(b) 2 Sam. 18.33.  weeping and puling for his traitorous son Absalon, when he was gone; more 
(c) 2 Sam. 19.5, 6.  affectionately, than we find he did for the hazards of his own person, and of the whole State of Israel, whiles he lived. For if it be a punishment to a man to sustain losses in his cattle, or goods, or lands, or friends, or any other thing he hath: how much more than in his children, of whom he maketh more account than of all the rest, (as being not only an Image, but even a 
(d) 
Nature pater & filius eadem esse persona penè intelligitur. l. ult. Cod. 626. d● impub.  
Pars quodammodo corporis ejus. l. 22. Cod. 11.47. de agric. & cens.   part of himself;) and for whose sakes especially it is, that he maketh so much account of the rest? The Egyptians were plagued not only in the blasting of their corn, the murrain of their cattle, the unwholesomenesse of their waters, the annoyance of vermin, and such like; but also and much more in the death of their 
(e) Exod. 11.5, 6.  firstborn: that was their last, and greatest plague. The news of his children slain with the fall of an house, did put job (though not quite out of patience, yet) more 
(f) Then job arose, etc. job 1.20.  to the trial of his patience, than the loss of all his substance besides; though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with injustice, if when a man sinneth he punish him in his body, or goods, or good name, or in other things: why should it be suspected of injustice, when he sinneth, to punish him in his children? at least there, where the evil of the children seen or foreseen, redoundeth to the grief and afflion of the father? And so was David's murder and adultery justly punished in the loss of his incestuous son Amnon, and of his murderous son Absalon. Upon which ground, some think that clause 
(g) Exod. 20.5.  [Unto the third and fourth generation] to have been added in the second Commandment, respectively to the ordinary ages of men; who oftentimes live to see their children to the third, and sometimes to the fourth generation, but very seldom farther: Implying, as they think, that God usually punisheth the sins of the fathers upon the children, within such a compass of time, as they may in likelihood see it, and grieve at it; and than what ever evil it be, it is rather inflicted as a punishment to them, than to their children. This in part satisfieth the doubt: that the punishments which God layeth upon the children for the father's sins, are only temporal punishments, and consequently by our second ground not properly punishments.  
But yet for so much as these temporal evils, (be it properly, be it improperly, 
§. 17. ) are still a kind of Punishment; and we have been already taught from the third ground, that all evils of punishment, whether proper, or improper, are brought upon men evermore and only for their own personal sins: the doubt is not yet wholly removed, unless we admit of a second Consideration; and that concerneth the condition of those children, upon whom such punishments are inflicted for their father's sins.  
And first; It is considerable, 
§. 18.  that Children most times tread in their Father's steps, and continue in their sins: and so draw upon themselves their punishments. And this they do especially, by a threefold conveyance of sin from their Parents; viz. Nature, Example, and Education. First, Nature: and this is seen especially in those sins, that are more sensual than other, and do after a sort symbolise with the predominant humour in the body. It is plain from experience, that some sins (especially the proneness, and inclination unto them) do follow some complexions and constitutions of body, more than others; and arise from them: As Ambition, Rage, rashness, and turbulent intermeddling in other men's affairs, from Choler; Wantonness, and Licentious mirth, from Blood; Drunkenness, and Laziness, from Phlegm; Envy, and Sullenness, implacable thirst of Revenge, from Melancholy. And these kind of sins (to note that by the way) do oftentimes prove our master-sinnes; such as Divines usually call our bosom, and darling, and beloved sins, (Peccatum in deliciis) because 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. theophra. Charact. 19  naturally we have a stronger proneness and inclination to these, than to other sins. And therefore we ought to pray against, and to strive against, and to fight against these sins, and to avoid the occasions of them, especially and above all other sins. And if it shall please God so to strengthen us with his grace, and enable us by his spirit, as to have in some good measure subdued these sins in us, and denied ourselves in them: it is to be comfortably hoped, that we have wrought the main and the masterpiece of our Mortification. But to return where I was; as colour and favour, and proportion, of hair, and face, and lineament; and as diseases and infirmities of the Body; so commonly the abilities, and dispositions, and tempers of the mind and affections become hereditary, and (as we say) 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. d: apud Stob. Serm. 88  Run in a blood. Naturae sequitur semina quisque suae. An evil bird hatcheth an evil egg; and one 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Egdo●: ibid.  Viper will breed a generation of Vipers.  
Secondly; We are (God knoweth) but too apish, 
§. 19  apt to be led much by examples, more by the worst, most by the nearest.— 
(d) Juvenal. Satyr. 14.  Velocius & citius nos Corrumpunt vitiorum exempla domestica. Young ones will do, as they see the old ones do before them: and they will on; Non quâ eundum, sed quâ itur; not as their father biddeth them, but as he leadeth them. 
(e) Juv. Ibid.  Si nociva senem juvat alea— If the 
[f]— probum patrem esse opportet, Qui gnatum suum probiorem, quam ipsus furit, postulat. Plaut. in Pseud.  father be given to swearing, or gaming, or scoffing, or whoring, or riot, or contention, or excess in drink, or any thing else that naught is: let him counsel and advise his son as often and as earnestly as he can; he shall find one cursed example, (without the singular mercy and grace of God) to do more hurt upon him, than a thousand wholesome admonitions will do good. 
[a] Juvenal. ubi supra. — fugienda patrum vestigia ducunt, Et monstrata diu veteris trahit orbita culpae.  

§. 20.  A third means of conveying vices from parents to children, is Education: when parents train and bring up their children in those sinful courses, wherein themselves have lived and delighted. So covetous worldlings are ever distilling into the ears of their children precepts of parsimony and good husbandry, reading them lectures of thrift, and inculcating principles of getting and saving. 
[b] Juvenal. Satyr. 14.  Sunt quaedam vitiorum elementa: his protinus illos Imbuet, & coget minimas ediscere sordes. Idle wandering Beggars train up their children in a trade of begging, and lying, and cursing, and filching, and all idleness and abominable filthiness. And idolatrous parents how careful they are to nuzzle up their Posterity in Superstition and Idolatry; I would our professed Popelings, and half-baked Protestants, did not let us see but too often. Wretched and accursed is our supine carelessness; if these men's wicked diligence, (whose first care for the fruit of their bodies, is to poison their souls, by sacrificing their sons and daughters to Idols;) shall rise up in judgement against us, and condemn our foul neglect, in not seasoning the tender years of our children with such religious, godly, and virtuous 
[c] Eph. 6.4.  informations, as they are capable of.  

§. 21.  However it be, whether by Nature, Example, or Education, one, or more, or all of these: certain it is, that most times sins 
[d]— reddit ad authores genus, Stirpemque primam degener sanguis refert. Senec. in Hippol. act. 3.  pass along from the father to the son, and so downward, by a kind of lineal descent from predecessors to posterity; and that for the most part with 
(e) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom: Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Et qui Omnia deteriùs tua per vestigia peccet. Juven. Satyr. 14.   advantage and increase: whole families being tainted with the special vices of their stock. john Baptist speaketh of 
[f] Mat. 3.7.  a generation of vipers: and if we should but observe the conditions of some families in a long line of succession; might we not espy here and there, even whole generations of Drunkards, & generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean persons, and of sinners in other kinds? This ungodly King Ahab; see how all that come of him, taste of him, and have some spice and relish of his evil manners. Of his son Ahaziah, that next succeeded him in the kingdom of Israel, the Text saith in the next Chapter, that 
[g] 3 King. 22.25.  He walked in the way of his father, and in the way of his mother. And another Ahaziah king of judah, the grandchild of jehosaphat by the father's side, and of Ahab by the mothers; drew infection from the mother, and so trod in the steps rather of this his wicked Grandfather Ahab, than of his good Grandfather jehosaphat: and of him therefore the Scripture saith remarkably in 4 Kings. 8. 
[h] 4 King. 8.27.  He walked in the way of the House of Ahab, and did evil in the sight of the Lord, as did the House of Ahab, for he was the Son-in-law of the House of Ahab. Little doth any man think, what hurt he may do unto, and what plague he may bring upon, his posterity, by joining himself or them in too strict a bond of nearness, with an ill or an Idolatrous House or Stock. Here, we see, is Ahab's house taxed, and not his person only: even the whole family, and brood, and kin of them, branch and root. And that jehoram also, who is the son here spoken of and meant in my Text, did 
(a) 4 King. 3.2.  Patrisare too as well as the rest of the kindred, and take after the father, (though not in that height of impiety, and idolatry, as his father) is plain from the sequel of the Story. And so doing, and partaking of the Evils of sin with his father; why might not he also in justice partake of the Evils of punishment with his father?  
Secondly, 
§. 22▪  the sins of the fathers are visited upon the children sometimes, as possessors of something which their fathers left them, with God's curse cleaving unto it. As in the Law, not only he, that had an 
(b) See Levit. 15.2.— 11.  issue of uncleanness, made them unclean that touched him; but even the saddle or stool he sat upon, the clothes he wore, the bed whereon he lay, any vessel of earth or of wood that he did but touch, was enough to bring legal pollution and uncleanness upon any other person, that should but touch them: So, not only our father's sins, if we touch them by imitation; but even their 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  lands and goods and houses, and other things that were theirs, are sufficient to derive God's curse upon us, if we do but hold them in possession. What is gotten by any evil and unjust and unwarrantable means, is in God's sight and estimation no better than stolen. Now stolen goods, we know, though they have passed through never so many hands before, 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in 1 Cor. hom. 15.  that man is answerable for, in whose hands they are found, and in whose custody and possession they are. God hateth not sin only; but the very monuments of sin too: and his curse fasteneth, not only upon the agent, but upon the brute and dead materials too. And where theft, or oppression, or perjury, or sacrilege have laid the foundation, and reared the house; there the 
(e) Zach. 5.4.  Curse of God creepeth in between the walls and ceilings, and lurketh close within the stones, and the timber, and as a fretting moth or canker, insensibly gnaweth asunder the pinns and the joints of the building, till it have unframed it, and resolved it into a ruinous heap: for which mischief there is no remedy, no preservation from it, but one; and that is, free and speedy Restitution. For any thing we know, what Ahab the father got without justice, jehoram the son held without scruple. We do not find, that ever he made restitution of Naboths vineyard to the right heir; and it is like enough he did not: and then between him and his father there was but this difference; the father was the thief, and he the receiver; which two the Law severeth not either in guilt or punishment, but wrappeth them equally in the same guilt, and in the same punishment— 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pnocylid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And who knoweth, whether the very holding of that vineyard might not bring upon him the curse of his father's oppression? it is plain that 
(b) 4 King. 6.25, 26.  vineyard was the place, where the heaviest part of that curse overtook him.  

§. 23.  But that which is the upshot of all, and untieth all the knots both of this and of all other doubts, that can be made against God's justice, in punishing one for another, ariseth from a third consideration; which is this. That the children are punished for the father's sins, or indefinitely any one man for the sins of any other man; it ought to be imputed to those sins of the fathers or others, not as to the causes properly deserving them, but only as occasioning those punishments. It pleaseth God to take occasion from the sins of the fathers, or of some others, to bring upon their children, or those that otherwise belong unto them in some kind of relation, those evils which by their own corruptions and sins they have justly deserved. This distinction of the Cause and Occasion, if well heeded, both fully acquitteth God's justice; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument: and therefore it will be worth the while, a little to open it.  
There is a kind of Cause de numero efficientium, which the learned, 
§. 24.  for distinctions sake, call the Impulsive Cause: and it is such a cause as 
(c) Quae principalem efficientem impèllit ad efficiendum. Keckerm. 1. Syst. Log. 10  moveth and induceth the principal Agent, to do that which it doth. For example; A Schoolmaster correcteth a boy with a rod for neglecting his book. Of this correction here are three distinct causes, all in the rank of efficients; viz. the Master, the Rod, and the boys neglect: but each hath its proper causality in a different kind and manner from other. The Master is the Cause, as the principal Agent, that doth it; the Rod is the Cause, as the Instrument wherewith he doth it: and the boys neglect the impulsive cause, for which he doth it. Semblably, in this judgement which befell jehoram; the principal efficient cause and Agent, was God, (as he is in all other punishments and judgements; 
(d) Amos 3.6.  Shall there be evil in the City, and the Lord hath not done it? Amos 3.) and here he taketh it to himself, [I will bring the evil upon his house.] The Instrumental Cause under God, was 
(e) 4 King. 9  jehu, whom God raised up, and endued with zeal and power for the execution of that vengeance, which he had detetmined against Ahab and against his house; as appear in 4 Kings 9 and 10. But now, what the true proper impulsive cause should be, for which he was so punished, and which moved God at that time and in that sort to punish him; that is the point wherein consisteth the chiefest difficulty in this matter, and into which therefore we are now to inquire: viz. whether that were rather his own sin, or his father Ahabs sin?  
Whether we answer for this, or for that; we say but the truth in both: for both sayings are true; 
§. 25.  [God punished him for his own] and [God punished him for his Father's sin.] The difference only this. His own sins were the impulsive cause that deserved the punishment; his father's sin the impulsive cause that occasioned it: and so indeed upon the point, and respectively to the justice of God, rather his own sins were the cause of it, than his fathers: both because justice doth especially look at the desert; and also because that which deserveth a punishment is more effectually, and primarily, and properly the impulsive cause of punishing, than that which only occasioneth it. The terms whereby Artists express these two different kinds of impulsive causes (borrowed from Galen and the Physicians,) of 
(a) See Kecker. 1 Syst. Log. 10. called by Brulif. Causa dispositiva, & Excitativa. apud Altenst. in dict. Causa.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would be excellent, and full of satisfaction; if they were of easy understanding. But for that they are not so, especially to such as are not acquainted with the terms and learning of the Schools; I forbear to use them: and rather than to take the shortest cut over hedge and ditch, choose to lead you an easier and plainer way, though it's something about; and that by a familiar example.  
A man hath lived for some good space in reasonable state of health; yet by gross feeding, and through continuance of time, his body the whilst hath contracted many vicious, noisome, and malignant humours. It happeneth he had occasion to ride abroad in bad weather; taketh wet on his feet or neck, getteth cold with it, cometh home, findeth himself not well, falleth a shaking first, and anon after into a dangerous and lasting fever. Here is a fever, and here are two different causes of it, an antecedent cause within, the abundance of noisome and crude humours, (that is 
(b) Interiores dispositiones quae irritantur ab externis causis. Melancthon. causa dispositiva. Brulifer.  causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) and the evident cause ah extra, his riding in the wet, and taking cold upon it, (and that is Galens 
(c) Causa externa irritatrix. Melancthon. causa excitativa. Brulifer.  causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Let us go on a little, and compare these causes. The Physician is sent for, the sick man's friends they stand about him, and in cometh the Physician among them, and enquireth of him and them how he got his fever. They presently give him such information as they can, (and the information is both true, and sufficient, so far as it reacheth:) they tell him the one cause, the occasional cause, the outward evident cause: [Alas, Sir, he road such a journey, such a time, got wet on his feet, and took cold upon it; and that hath brought him to all this.] That is all they are able to say to it: for other cause they know none. But by and by after some surview of the state of the body, he is able to inform them in the other cause, the inward and original cause; whereof they were as ignorant before, as he was of that other outward one: and he telleth them the cause of the malady is superfluity of crude and noisome humours, rankness of blood, abundance of melancholy, tough phlegm, or some other like thing within. Now if it be demanded, which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof; although perhaps it had not bred a fever at that time, if that other outward occasion had not been. For by that inward hidden cause the body was prepared for an ague: only there wanted some outward fit accident, to stir and provoke the humours within, and to set them on working, And the party's body being so prepared, might have fallen into the same sickness, by some other accident as well as that; as over heating himself with exercise, immoderate watching, some distemper or surfeit in diet, or the like. But neither that, nor any of these, nor any other such accident could have cast him into such a fit, if the humours had not been ripe, and the body thereby prepared to entertain such a disease. So as the bad humours within may rather be said to be the true cause; and that cold-taking but the occasion of the Ague; the disease itself issuing from the hidden cause within; and the outward accident being the cause, not so much of the disease itself, why the Ague should take him, as why it should take him at that time, rather than at another, and hold him in that part, or in that manner, rather than in another.  
From this example we may see in some proportion, how our own sins, 
§. 27.  and other men's, concur as joint impulsive causes of those punishments, which God bringeth upon us. Our own sins they are the true 
(a) Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interna, antecedens, dispositiva.  hidden antecedent causes, which deserve the punishments: our Father's sins, or our governor's sins, or our neighbour's sins, or whatsoever other man's sins, that are visited upon us, are only the 
(b) Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, externa irritatrix, excitativa.  outward evident causes (or rather occasions) why we should be punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patient's friends considered one cause, and the Physician another; they, the evident and outward, he, the inward and antecedent cause: so respectively to God's justice, our own sins only are the causes of our punishments; but in respect of his Providence and Wisdom, our Father's sins also, or other men's. For justice looketh upon the desert only; and so the punishments are ever and only from our own personal sins, as we learned from our third Certainty: but it is Providence, that ordereth the occasions, and the seasons, and the other circumstances of God's punishments.  
Hence may we learn to reconcile those places of Scripture, which seem to Cross one another in this Argument. 
§. 28.  In Ezekiel and jeremy it is said, that 
(c) Jer. 31.30. & Ezek. 18.20.  Every man shall be punished for his own sins, and that the Children shall not bear the iniquity of the Fathers: and yet the same jeremy complaineth as if it were otherwise, (Lam. 5.) 
(a) Lam. 5.7.  Our fathers have sinned, & are not; and we have born their iniquities, Yea God himself proclaimeth otherwise, I am 
(b) Exod. 20.5.  a jealous God, visiting the sins of the Fathers upon the Children— Nor only doth he visit the sins of the Fathers upon the Children: but he visiteth also the sins of Princes upon their Subjects; as 
(c) 2 Sam. 24.17.  David's people were wasted for his sin in numbering them: yea and he visiteth sometimes the sins even of ordinary private men upon public societies; 
(d) Josh. 22.20.  [Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity? Now how can all this stand together?  
Yes very well: even as well, as in the act of punishing, God's justice and his Wisdom can stand together. Mark then, 
§. 29.  wheresoever the Scripture ascribeth one man's punishment to another man's sin; it pointeth us to God's Wisdom and Providence; who for good and just ends maketh choice of these occasions, rather than other sometimes, to inflict those punishments upon men, which their own sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture giveth all punishments, unto the personal sins of the sufferer, it pointeth us to God's justice: which looketh still to the desert, and doth not upon any occasion whatsoever inflict punishments, but where there are personal sins to deserve them; so that every man that is punished in any kind, or upon any occasion, may join with David in that confession of his, Psalm 51. 
(e) Psal. 51.4.  Against thee have I sinned, and done evil in thy sight: that thou mightest be justified in thy sayings, and clear when thou judgest.  
Say then, an unconscionable great one, by cruel oppression, 
§. 30.  wring, as Ahab did here, his poorer neighbours Vineyard from him; or by countenanced sacrilege g●ld a Bishopric of a fair Lordship or Manor; and when he hath done, his prodigal heir run one end of it away in matches, drown another end of it in Taverns and Tap-houses, melt away the rest in lust, and beastly sensuality: who doth not here see, both God's justice, in turning him out of that, which was so foully abused by his own sins; and his Providence withal, in fastening the Curse upon that portion, which was so unjustly gotten by his father's sins? Every man is ready to say, It was never like to prosper, it was so ill gotten; and so acknowledge the Covetous father's sin, as occasioning it: and yet every man can say withal, It was never likely to continue long, it was so vainly lavished out; and so acknowledge the Prodigal son's sin, as sufficiently deserving it.  
Thus have we heard the main doubt solved. 
§. 31.  The sum of all is this. God punisheth the son for the Father's sin: but with temporal punishments, not eternal; and with those, perhaps so as to redound to the father's punishment in the son. Perhaps, because the son treadeth in his father's steps; Perhaps, because he possesseth that from his father, to which Gods curse adhereth; perhaps for other reasons best known to God himself, wherewith he hath not thought meet to acquaint us: but what ever the occasion be, or the ends; evermore for the sons own personal sins, abundantly deserving them.  
And the same resolution is to be given to the other two doubts proposed in the beginning: 
§ 32.  to that, Why GOD should punish any one man for another? and to the third, Why God should punish the lesser offender for the greater? In which, and all other doubts of like kind, it is enough, for the clearing of God's justice, to consider: that when God doth so, they are first only temporal punishments which he so inflicteth; and those secondly no more, than what the sufferer by his own sins hath most rightfully deserved. All those other considerations, as that the Prince and people are but one body; and so each may feel the smart of others sins and stripes: That oftentimes we have given way to other men's sins, when we might have stopped them; or consent, when we should have withstood them; or silent allowance, when we should have checked them; or perhaps furtherance, when we should rather have hindered them: That the punishments brought upon us for our fathers or other men's sins, may turn to our great spiritual advantage, in the humbling of our souls, the subduing of our corruptions, the increasing of our care, the exercising of our graces; That where all have deserved the punishment, it is left to the discretion of the judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ringleader or the Follower, the Greater or the Lesser offender, to show exemplary justice upon, as he shall see expedient. I say, all these, and other like considerations many, though they are to be admitted as true, and observed as useful; yet they are such, as belong rather to GOD'S Providence and his Wisdom, than to his justice.. If therefore thou knowest not the very particular reason, why God should punish thee in this or that manner, or upon this or that occasion; let it suffice thee that the Counsels and purposes of God are secret: and thou art not to inquire with scrupulous curiosity into the dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his word, or by his manifest works to discover it unto thee. But whatsoever thou dost, never make question of his justice.. Begin first to make inquiry into thine own self: and if after unpartial search, thou there findest not corruption enough to deserve all out as much as God hath laid upon thee, then complain of injustice, but not before. And so much for the doubts.  

§. 33.  Let us now from the premises raise some instructions for our use. First; Parents we think have reason to be careful, (and so they have) for their children; and to desire and labour, as much as in them lieth, their well-doing. Here is a fair course then for you that are parents, and have children to care for. Do you that which is good, and honest, and right: and they are like to far the better for it. wouldst thou then, Brother, leave thy lands, and thy estate to thy child, entire and free from encumbrances? It is an honest care: but here is the way. 
(a) Juvenal Satyr. 14.  Abstineas igitur damnandis; Leave them free from the 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr.  guilt of thy sins; which are able to cumber them beyond any statute, or mortgage. If not the bond of God's Law, if not the care of thine own soul, if not the fear of hell, if not the inward checks of thine own conscience: 
(c) Juvenal satire. 14.  At peccaturo obstet tibi filius infans; at the least let the good of thy poor sweet infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs. Go too then, do not applaud thyself in thy witty villainies, when thou hast circumvented and prospered; when Ahab-like thou hast 
(d) ver. 19 hîc.  killed and taken possession; when thou hast larded thy leaner revenues with fat collops sacrilegiously cut out of the sides or flanks of the Church; and hast nailed all these with all the appurtenances, by fines, and vouchers, and entayls, as firm as Law can make them, to thy child, and his child, and his child's child for ever. After all this stir, cast up thy bills, and see what a goodly bargain thou hast made: thou hast damned thyself, to undo thy child; thou hast brought a curse upon thine own soul, to purchase that for thy child, which shall bring a curse both upon it and him. When thy Indentures were drawn, and thy learned Counsel feed to peruse the Instrument, and with exact severity to ponder with thee every clause and syllable therein; could none of you spy a flaw in that clause [with all and singular th' appurtenances,] neither observe, that thereby thou didst settle upon thy posterity, together with thy estate, the wrath, and vengeance, and curse of God, which is one of those appurtenances? Hadst thou not a faithful Counsellor within thine own breast, if thou wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou hadst by thy oppression and injustice, ipso facto, cut off the entail from thy issue, even long before thou hadst made it? But if thou wouldst leave thy posterity a firm, and secure, and durable estate: do this rather. Purchase for them by thy charitable works, the prayers and blessings of the poor; settle upon them the fruits of a religious, sober, and honest education; bequeath them the legacy of thy good example, in all virtuous and godly living: and that portion thou leavest them besides, of earthly things, be it much or little, be sure it be 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Eph. hom. 2.  well gotten; otherwise never look it 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pau●an. in Corinthiacis, v. Juven●l. Satyr. 13.  should prosper with them. 
(b) 1 Cor. 5, 6.  A little leaven leaveneth the whole lump, and soureth it: and a little ill gotten, like a gangrene, spreadeth through the whole estate; and worse than aqua fortis, or the poisoned 
(c)— a● d●o; Quantum nec atro delibutus Hercules Nessi cr●●ore. Horat. Epod. 17. See Sophocl. in Trachin.  shirt that Deianira gave Hercules, cleaveth unto it, and feedeth upon it, and by little and little gnaweth, and fretteth, and consumeth it to nothing. And surely, God's justice hath wonderfully manifested itself unto the world in this kind, sometimes even to the public astonishment and admiration of all men: that men of ancient Families, and great estates; well left by their Ancestors, and free from debts, legacies, or other encumbrances; not notedly guilty of any expenseful sin or vanity, but wary, and husbandly, and careful to thrive in the world; not kept under with any great burden of needy friends, or charge of children; not much hindered by any extraordinary losses, or casualties of fire, thiefs, suretyship, or suits: that such men, I say, should yet sink and decay, and run behind hand in the world; and their estates crumble and milder away, and come to nothing, and no man knoweth how. No question, but they have sins enough of their own, to deserve all this, and ten times more than all this: but yet withal, who knoweth but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are Gods judgements) come upon them for the greediness and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that are parents, take heed of these sins. It may be, for some other reasons known best to himself, God suffereth you to go on your own time, and suspendeth the judgements, your sins have deserved, for a space, as here he did Ahab's upon his humiliation: but be assured, sooner or later, vengeance will overtake you or yours for it. You have 
(d) Hab. 2.9.  Coveted an evil covetousness to your house: and there hangeth a judgement over your house for it, as rain in the clouds; which, perhaps in your sons, perhaps in your grand-childs' days, some time or other, will come dashing down upon it, and over-whelm it. Think not the vision is for many descents to come— the male quaesitis vix gaudet tertius haeres: seldom doth the 
(e) Exo. 20.5.  third, scarce ever the fourth generation pass, before God visit the sins of the Fathers upon the Children; if he do not in the very next generation. [In his sons days will I bring the evil upon his house.]  

§. 34.  Secondly; if not only our own, but our father's sins too may be, shall be visited upon us: how concerneth it us, as to repent for our own, so to lament also the sins of our forefathers; and in our confessions and supplications to God, sometimes to remember them, that he may forget them, and to set them before his face, that he may cast them behind his back? We have a good precedent for it in our public Litany; Remember not Lord our offences, nor the offences of our forefathers! A good, and a profitable, and a needful prayer it is: and those men have not done well, nor justly, that have cavilled at it. (O that men would be wise according to sobriety, and allow but just interpretations to things advisedly established; rather than busy themselves nodum in scirpo, to pick needless quarrels where they should not: What unity would it bring to brethren, what peace to the Church, what joy to all good and wise men!) As to this particular, God requireth of the Israelites in Leu. 26. that they should 
(a) Leu. 26.39, 40.  confess their iniquity, and the iniquity of their Fathers, 
(b) Psal. 106.6.  David did so, and 
(c) Jer. 3.15.  jeremy did so, and 
(d) Dan. 9.5.  Daniel did so: in Psal. 106. in jerem. 3. in Dan. 9 And if David hought it a fit curse, to pronounce against judas, and such as he was, in Psal. 109. [
(e) Psal. 109.14.  Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away:] why may we not, nay how ought we not, to pray for the removal of this very curse from us, as well as of any other curses? The present age is rise of many enormous crying sins, which call loud for a judgement upon the land: and if God should bring upon us a right heavy one, whereat all ears should tingle; could we say other, but that it were most just, even for the sins of this present generation? But if unto our own, so many, so great, God should also add the sins of our forefathers; the bloodshed, and tyranny, and grievous unnatural butcheries in the long times of the Civil wars, and the universal idolatries and superstitions covering the whole land, in the longer and darker times of Popery: and if, as he sometimes threatened to bring upon the jews of 
(f) Mar. 23.35, 36.  that one generation, all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias; so he should bring the sins of our Ancestors for many generations past, upon this generation of ours: who could be able to abide it? Now, when the security of the times give us but too much cause to fear it, and the regions begin to look white towards the harvest: is it not time for us with all humiliation of Soul and Body to cast down ourselves; and with all contention of voice and spirit to lift up our prayers? and to say; Remember not Lord our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: Spare us good Lord, spare the people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Spare us good Lord.  
Thirdly. Since not only our father's sins, and our own; 
§. 35.  but our Neighbour's sins too, (aliquid malum propter vicinum malum,) but especially the sins of Princes and Governors, (— 
(g) Horat. 1. Epist. 2.  delirant reges, plectuntur Achivi,) may bring judgements upon us, and enwrap us in their punishments: it should reach every one of us, to seek his own private in the common and public good; and to endeavour, if but for our own security from punishment, to awaken other from their security in sin. How should we send up 
(a) 1 Tim. 2.1, 2.  Supplications and prayers and intercessions for Kings and for all that are in authority; that God would incline their hearts unto righteous courses, and open their ears to wholesome counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us: as David but by once numbering his people in the pride of his heart, lessened their number at one clap 
(b) 2 Sam. 24.15.  threescore and ten thousand. If 
(c) Jos. 7.8, 10, 15.  Israel turn their backs upon their enemies; up josuah, and make search for the troubler of Israel, ferret out the thief, and do execution upon him: one Achan, if but suffered, is able to undo the whole host of Israel; what mischief might he do if countenanced, if allowed? The hour I see hath overtaken me, and I must end. To wrap up all in a word then, and conclude: Thou that hast power over others; suffer no sin in them by base connivance, but punish it: thou that hast charge of others; suffer no sin in them by dull silence, but rebuke it: thou that hast any interest in, or dealing with others; suffer no sin upon them, by easy allowance, but distaste it: thou that hast nothing else; yet by thy charitable prayers for them, and by constant example to them, stop the course of sin in others, further the growth of grace in others, labour by all means (as much as in thee lieth) to draw others unto God; lest their sins draw Gods judgements upon themselves and thee. This that thou mayest do, and that I may do, and that every one of us, that feareth God, and wisheth well to the Israel of God, may do, faithfully and discreetly in our several stations and callings: let us all humbly beseech the Lord, the God of all grace and wisdom, for his Son jesus sake, by his holy Spirit to enable us. To which blessed Trinity, one only wise, Immortal, Invisible, Almighty, most gracious, and most glorious Lord and God, be ascribed by every one of us, the kingdom, the power, and the glory, both now and for ever. Amen.   

THE FOURTH SERMON AD POPULUM. In S. Paul's Church London, 4 Nou. 1621.  1 Cor. 7.24. 
Brethren, let every man wherein he is called, therein abide with God.  
IF flesh and blood be suffered to make the Gloss, 
§. 1.  it is able to corrupt a right good Text. It easily turneth the doctrine of God's grace into 
(a) Judas 4.  wantonness: and as easily the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but 
(b) 1 Cor. 3.1, 3, 4.  Carnal; for the point of Liberberty consulted (it seemeth) but too much with this cursed gloss. Which taught them to interpret their Calling to the Christian Faith, as an Exemption from the duties of all other callings: as if their spiritual freedom in Christ had canceled ipso facto all former obligations, whether of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of relation to every other man: and all under this pretence, and upon this ground, that Christ hath made them free. In this passage of the Chap. the Apostle occasionally correcteth this erour: pincipally indeed as the present Argument led him, in the particular of Marriage; but with a farther and more universal extent to all outward states and conditions of life. The sum of his Doctrine this. He that is yoked with a wife, must not put her away, but count her worthy of all love; he that is bound to a Master, must not despise him, but count him worthy of all honour; every other man that is tied in any relation to any other man, must not neglect him, but count him worthy of all good offices and civil respects suitable to his place and person: though She or He, or that other, be Infidels and Unbelievers. The Christian Calling doth not at all prejudice, much less overthrow; it rather establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation; that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof, and cheerfully and contentedly undergo the duties that belong thereto, ver. 17. [As God hath distributed to every man, as the Lord hath called every one, so let him walk.] And lest this Exhortation, (as it fareth with most other, especially such as come in but upon 
(a) Ex incidenti dat documentum generale. Lyran. ad vers. 17.  the by, as this doth) should be slenderly regarded: the more fully to 
(b) Quod, ut plenè commendet, reiterate. Ambros. in 1 Cor. cap. 37.  commend it to their consideration and practice, he repeateth it once again, verse 20. [Let every man abide in the same calling, wherein he was called.] And now again once more; in the words of this verse; concluding therewith the whole discourse into which he had digressed, [Brethren, let every man, wherein he is called, therein abide with God.]  
From which words, I desire it may be no prejudice to my present discourse, 
§. 2.  if I take occasion to entreat at this time of a very needful argument; viz. concerning the Necessity, Choice, and Use of particular callings. Which whilst I do, if any shall blame me for shaking hands with my text: let such know, First, that it will not be very charitably done, to pass a hard censure upon another's labour; no nor yet very providently for their own good, to slight a profitable truth for some little seeming impertinency. Secondly, that the points proposed are indeed not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation; and all of them such as may without much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two verses the 17. and the 20. in sense, and for substance, all one with this: as anon in the several handling of them will in part appear. But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, 
(a) Noverint— me non tàm intendisse exponere evangelium, quam ex Evangelio sumere occasionem loquendi, quod loqui delectabat. Bernard. super Missus est.  Noverint me non tam intendisse, etc.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind myself to the strict exposition of the Apostolical Text, as to take occasion therefrom to deliver what I desired to speak, and judged expedient for you to hear; concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings.  
Points, if ever needful to be taught and known; certainly, in these days most. Wherein some habituated in idleness, 
§. 3.  will not betake themselves to any Calling: like a heavy jade, that is good at bit, and nought else. These would be sound spurred up, and whipped on end. Othersome, through weakness, do not make a good choice of a fit Calling: like a young unbroken thing that hath metal, and is free, but is ever wrying the wrong way. These would be fairly checked, turned into the right way, and guided with a steady, and skilful hand. A third sort (and I think the greatest) through unsetledness, or discontentedness, or other untoward humour, walk not soberly, and uprightly, and orderly in their Calling: like an unruly Colt, that will over hedge and ditch; no ground will hold him, no fence turn him. These would be well fettered and side-hanckled for leaping. The first sort are to be taught the Necessity of a Calling; the second, to be directed for the Choice of their Calling; the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, first; the Necessity of a calling.  
The Scriptures speak of two kinds of Vocations or Callings: 
§. 4.  the one, ad Foedus; the other, ad Munus. The usual known terms are; the General and the Particular Calling. Vocatio ad Foedus, or the General Calling, is that wherewith God calleth us, either outwardly in the ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both; to the faith and obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by jesus Christ. Which is therefore termed the General Calling, (not for that it is of larger extent than the other, but) because the thing whereunto we are thus called, is one and the same, and common to all that are called. The same duties and the same promises, and every way the same conditions. Here is no difference in regard of Persons: but 
(b) Eph. 4.4, 5.  One Lord, one Faith, one baptism, one body, and one spirit; even as we are all called in one hope of our Calling: That's the General Calling. Vocatio ad Munus. Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to some special course and condition of life, wherein to employ ourselves, and to exercise the gifts he hath bestowed upon us, to his glory, and the benefit of ourselves, and others. And it is therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but because the thing whereunto men are thus called is not one and the same to all, but differenced with much variety according to the quality of particular persons, 
(a) Ver. 7. hic.  Alius sic, alius vero sic: [Every man hath his proper gift of God; one man on this manner, another on that.] Here is 
(b) Ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some called to be Magistrates, some Ministers, some Merchants, some Artificers, some one thing, some another, as to their particular Callings. But as to the General Calling, there is 
(●u●e 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common Salvation: all called to the same State of being the servants and children of God; all called to the performance of the same duties of servants, and to the expectation of the same inheritance of children; all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expressly and together, as in this passage of our Apostle; especially at the 20 ver. [Let every man abide in the same calling, wherein he was called.] Where, besides the matter, the Apostles elegancy is observable in using the same word in 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piscat. hic.  both significations: the Noun signifying the Particular, and the Verb the General Calling. Let every one abide in the same calling wherein he was called; bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same, and no other, is the meaning of the words of my Text.  

§. 5.  Whence it appeareth, that the Calling my Text implieth, and wherein every man is here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intent to speak. And that in the more Proper and restrained signification of it; as it importeth some settled course of life with reference to business, office, and employment: accordingly as we say a man is called to be a Minister, called to be a Lawyer, called to be a Tradesman, and the like. Although I cannot be ignorant, that our Apostle (as the stream of his argument carried him) here taketh the word in a much wider extent; as including not only such special courses of life as refer to employment, but even all outward personal states and conditions of men whatsoever, whether they have such reference, or no: as we may say, a man is called to Marriage, or to single life, called to riches or poverty, and the like.  
But omitting this larger signification, we will hold ourselves either only or principally, 
§. 6.  to the former: and by Calling understand a special settled course of life, wherein mainly to employ a man's gifts and time for his own and the common good. The Necessity whereof whilst we mention, you are to imagine, not an absolute and positive, but a conditional and suppositive necessity. Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one. This kind of Calling is indeed necessary for all men: But how? Not as a necessary thing ratione termini, so as the want thereof would be an absolute impossibility: but virtute praecepti, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought, and is in conscience bound to do; must of necessitity live in some calling or other. That is it we mean by the Necessity of a Calling. And this Necessity we are now to prove.  
And that First, 
§. 7.  from the Obedience we owe to every of God's Ordinances; and the account we must render for every of God's Gifts. Amongst those Ordinances this is one, and one of the first; that 
(a) Gen. 3.19.  in the sweat of our faces every man of us should eat our bread, Gen. 3. The force of which precept, let none think to avoid by a quirk: that forsooth it was laid upon Adam after his transgression, rather as a Curse, which he must endure; than as a Duty, which he should perform. For first; as some of God's Curses, (such is his goodness) are promises as well as Curses; as is that of the 
(b) Gen. 3.15.  Enmity between the Woman's seed and the Serpents: so some of God's Curses (such is his justice) are Precepts as well as Curses; as is that of the 
(c) Gen. 3.16. Ephes. 5.22. Col. 5.18. 1 Tim. 2.11, etc.  Woman's subjection to the Man. This of eating our bread in the sweat of our face, is all the three: it is a Curse; it is a Promise; it is a Precept. It is as Curse; in that God will not suffer the earth, to afford us bread, without our sweat. It is a promise; in that God assureth us, we shall have bread for our sweat. And it is a Precept too; in that God enjoineth us, if we will have bread, to sweat for it. Secondly; although it may not be gainsayed, but that that injunction to Adam was given as a Curse; yet the substance of the Injunction was not the thing wherein the Curse did formally consist. Herein was the Curse: that whereas before the fall, the task which God appointed man was with 
(d) 
Non erat laboris afflictio, sed exhilaratio voluntatis. Augustin. 8. de Gen. ad lit. 8.  
— Non labour servili, sed bonesta animi voluptate.  
Ibid. c. 9   pleasure of body, and content of mind, without sweat of brow or brain; now after the fall he was to toil and forecast for his living, with 
(e) Sore travel, Eccl. 1.13. Great travel and a heavy yoke. Sirac. 40.1.  care of mind and travel of body, with 
(f) Eccl. 12.12.  weariness of flesh, and 
(g) Eccl. 1.14.17.  vexation of spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his gifts, and whereby to earn his bread: in this it appeareth not to have been a Curse, but a Precept of divine institution; that Adam, in the time and state of innocency, before he had deserved a Curse, was yet enjoined his Task, 
(h) Gen. 2. 1●.  To dress and to keep the Garden. And as Adam lived himself, so he bred up his children. His two first born, though heirs apparent of all the world, had yet their peculiar employments; the one in 
(a) Gen. 4.2.  tillage, the other in pasturage. And as many since, as have walked orderly, have observed God's Ordinance herein; 
(b) Eph. 4.28.  working with their hands the thing that is good in some kind or other: those that have set themselves in no such good way, our Apostle elsewhere justly blaming as 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thess. 3.6.11.  inordinate, or disorderly walkers. And how can such disorderly ones hope to find approvance in the sight of our God, who is a God of Order? He commandeth us to live in a Calling: and woe to us, if we neglect it.  

§. 8.  But say there were no such express Command for it: the very distribution of God's gifts were enough to lay upon us this necessity. Where God bestoweth, he bindeth: and to whom any thing is 
(d) Lu. 12.48.  given, of him something shall be required. The inference is stronger, than most are aware of; from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. Verse. [
(e) Ver. 17. hic.  As God hath distributed to every man, as the Lord hath called every one, so let him walk.] God hath distributed to every man some proper gift, or other: and therefore every man must glorify God in some peculiar Calling, or other. And in Eph. 4. having alleged that of the Psalm, 
(f) Psal. 68.18.  He gave gifts unto men; immediately he inferreth, 
(g) Eph. 4.8, etc.  He gave some Apostles, some Prophets, etc. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds; but that men should employ them some in the Apostolical, some in the Prophetical, some in Offices and Callings of other kinds. And if we confess, that 
(h) Deus & Natura nihil faciunt f●ustra.  Nature doth not, we may not think the God of Nature doth bestow abilities, whereof he intendeth not use: for that were to bestow them 
(i) Frustra est potentia, qu● non perducitur in actum.  in vain. Sith than he bestoweth gifts and graces upon every man some or other, and none in vain; let every man take heed, that he receive them not in vain: let every man beware of 
(k) Lu. 19.20.  napkening up the talon, which was delivered him to trade withal: Let all, 
(l) 1 Pet. 4.10.  As every one hath received the gift, even so minister the same one to another, as good Stewards of the manifold graces of God. The manifestation of the Spirit being given to every man 
(m) 1 Cor. 12.7.  to profit withal; he that liveth unprofitably with it, and without a Calling, abuseth the intent of the giver, and must answer for his abuse.  

§. 9  Secondly, the necessity of a Calling is great, in regard of a man's self: and that more ways than one. For man being by nature active, so as he cannot be long, but he must be doing: he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing, proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an oracle, 
(n) Catonis oraculum, quo nihil verius. Colum. 11. de re rust. 1.  Nihil agendo malè agere disce●. 
(o) Syrac. 33.28.  Idleness teacheth much evil, saith the wise son of Syrac: nay all kind of evil, as some copies have it. It hath an ear open to every extravagant motion; it giveth entertainment to a thousand sinful fancies; it exposeth the soul to all the assaults of her Ghostly enemies: and whereas the Devils greatest business is, to tempt other men; the idle man's only business is to tempt the Devil. Experience of all histories and times showeth us, what advantages the Devil hath won upon godly and industrious men otherwise, (as upon David in the matter of Uriah, and many others) only by watching the opportunity of their idle hours, & plying them with suggestions of noisome lusts, at such times, as they had given themselves but some little intermission more than ordinary, from their ordinary employments. How will he not then lead captive at his pleasure those, whose whole lives are nothing else but a long vacation; and their whole care nothing but to make up a 
(a) Nos numerus sumus & fruges consumere nati. Horat. 1. Epist. 2.  number, and to waste the good creatures of God? There is no readier sanctuary for thee then, good Christian, when the Devil pursueth thee, than to betake thyself at once to prayer, and to the 
(b)- res age, tutus eris. Ovid. de remed.  works of thy Calling: fly thither, and thou art safe, as in a Castle. Non licet is a very good, and proper, and direct answer, when the Devil would tempt thee to sin; it is evil, and I may not do it: but yet Non vacat is the stronger answer, and surer; I am busy, and I cannot do it. That giveth him scope to reply; and it is not safe to hold argument with the Devil upon any terms: he is a cunning Sophister, and thou mayest be circumvented by a subtlety before thou art aware. But this stubborn and blunt answer cutteth off all reply; and disheartneth the Tempter for that time. It was Saint Hieroms advice to his friend; 
(c) Hieron. ad Rusticum. Tom. 1, Ep. 4.  Semper boni aliquid operis facito, ut Diabolus te semper inveniat occupatum: Be always doing something, that the Devil may never find thee at leisure. There is no Cross, no Holy-water, no Exorcism so powerful to drive away and to conjure down the Fiend; as Employment is, and faithful labour in some honest Calling.  
Thirdly, Life must be preserved, Families maintained, the poor relieved: this cannot be done without Bread, 
§. 10.  for that is the 
(d) Leu. 26.26  staff of life; and Bread cannot be gotten, or not honestly, but in a Lawful vocation or Calling. Which who ever neglecteth, is in very deed no better, than a very 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry. in Eph. Hom. 2.  thief: the Bread he eateth he cannot call his own. 
(f) 2 Thess. 3.11, 12.  We hear, saith Saint Paul writing to the Thessalonians, That there are some among you that walk inordinately, and work not at all, but are busybodies: Them therefore that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, 
(g) Eph. 4.28.  Let him, that stole, steal no more: but rather let him labour, etc. If he will not steal, he must labour; and if he do not labour, he doth steal: steal from himself, steal from his family, steal from the poor.  

§. 11.  He stealeth from himself, and so is a kind of Felo de se. Spend he must: and if there be no gettings to repair what is spent, the stock will shrink and waste, and 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beggary will be the end. God hath ordained Labour as a Proper means whereby to obtain the good things of this life: without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountiful hand; 
(b) Psal. 145.16.  He openeth it, and filleth all things living with plenteousness: but unless we have a diligent hand, wherewith to receive it, we may starve. 
(c) Qui vitat molam, vitat ●arinam. Adag.  No Mill, we say, no meal. And he that by the sloth of his hands dissurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (they may call 
(d) Prov. 18.9.  Brothers:) and it is but just, if Gods curse light upon him, and that he hath, and bring him to want, it to nothing.  

§. 12.  He stealeth also from his Family, which should eat the fruit of his labours. The painful housewife; see in what a happy case her husband is, and her children, and her servants, and all that belong to her. They 
(e) Prov. 31. vers. 15.21.27.28.  are not afraid of hunger, or cold, or any such thing: they are well fed, and well clad, and carefully looked unto. Her Husband praiseth her, and her servants: and her children, when they have kneeled down, and asked her blessing, arise up, and call her blessed, Prov. 31. But the idle man, that for want of a course to live in, impoverisheth himself, and his family, whom he is bound to maintain; is a burden to his friends, an eyesore to his kindred, the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty: they that should far the better for him, are undone by him; and he that should give his children Gods blessing and his, pulleth upon himself God's curse and theirs. 
(f) 1 Tim. 5.8.  If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is in that respect even worse than an Infidel. 1 Tim. 5.8. The very Infidels take themselves bound to this care: Let not him that professeth the faith of Christ, by his supine carelessness this way, justify the Infidel, and deny the Faith.  
He stealeth also, (which is the basest theft of all) from the poor: 
§. 13.  in robbing them of that relief, which he should minister unto them out of his honest gettings; the overplus whereof is their proper revenue. The good housewife, of whom we heard something already out of the 31. of the Proverbs, 
(g) Prov. 31. Vers. 13.  Seeketh wool and flax, 
(h) Vers. 19  Layeth her hands to the spindle, and her hands hold the distaste. But cui bono, and to what end, and for whose sake, all this? Not only for herself, 
(i) Vers. 22.  To make her cover of tapestry, though that also; nor yet only for her household, 
(k) Vers. 21.  To clothe them in Scarlet, though that also: but withal that she might have somewhat in her hands 
(l) Vers. 20.  To reach out to the poor and needy; like another Dorcas, to make 
(m) Acts 9.39.  coats and garments for them, that 
(n) Job 51.20.  their loins might bless her. So every man should be painful and careful, to get some of the things of this Earth by his faithful labour: not as a foolish worldling, to make a Mammon of it; but as a wise Steward, to 
(a) Luk. 16.9.  make him friends with it. So 
(b) Rom. 22.13.  Distributing it to the necessities of the poor Saints, that it may redound also upon the by to his own advantage: whilst sowing to them temporal things, the comfort of his Alms; he reapeth in recompense of it their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewell, when he took his last leave of them, and should see their face no more;) that 
(c) Acts 20.34.35.  By their labour they ought to support the weak, and minister to the necessities of others; remembering the words of the Lord jesus, how he said, It is more blessed to give than to receive. And after his departure, he thought it needful for him to put them in mind of the same duty once again by letter; 
(d) Eph. 4.28.  Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. 
§. 14.  Lay all this, that I have now last said, together: and say if you know a verier thief than the Idle person? that stealeth from himself, and so is a foolish thief; stealeth from his family and friends, and so is an unnatural thief; stealeth from the poor, and so is a base thief.  
Fourthly, and lastly: a Calling is necessary in regard of the Public. God hath made us 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Polit. 2.  sociable creatures; contrived us into policies, and societies and commonwealths; made us 
(f) Membra sumus corporis magni. Senec. Epist. 93.  fellow-members of one body, and 
(g) Rom. 12.5.  every one another's members. As therefore we are not 
(h) Non nobis solùm nat● sumus: sed partem patria, partem parents, etc. Cic. ex Platonis Epist. 9 In commune nati sumus. Senec. Epist. 95.  born, so neither must we live, to and for ourselves alone: but our Parents, and Friends, and acquaintance, nay every man of us hath a kind of right and interest in every other man of us, and our 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. 8. Polit. 1.  Country and the Commonwealth in us all. And as in the artificial body of a Clock, one wheel moveth another, and each part giveth and receiveth help to and from other; and as in the natural body of a Man, consisting of many members, all the members 
(k) Ro. 12.4.  Have not the same office, (for that would make a confusion) yet there is no member in the body so mean or small, but hath its proper faculty, function and use whereby it becometh useful to the whole body, and helpful to its fellow members in the body: so should it be in the civil body of the State, and in the Mystical body of the Church. Every man should confer aliquid in publicum; put-to his helping hand to advance the common good, employ himself some way or other, in such sort; as he may be 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Pol. 1.  serviceable to the whole body, and profitable to his fellow-members in the body. For which reason, the ancient renowned Commonwealths were so careful to ordain, that no man should live but in some profession; and to take district examination who did otherwise; and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Egyptians, Athenians, and other herein, 
(a) See Valeria. Max. 2.6. Patric. 1. de Rep. 8. Cassan. 11. Catal. glor. consid. 1.  Historians relate, and I omit. It were to be wished that Christian Commonwealths would take some greater care, if but from their example, to rid themselves of such unnecessary burdens as are good for nothing but to devour the fruits of the Land; and either force these 
(b)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Polit. 8.  drones to take pains for their living, or else thrust them out of the Hives for their Idleness.  

§ 14.  Which course if it were taken; what would become of many thousands in the world, quibus anima pro sale, who like Swine live in such sensual and unprofitable sort, as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, that their bodies are a degree sweeter than carrion? I mean all such, of what rank and condition so ever they be, as for want of a calling misspend their precious time, bury their master's talon, waste Gods good creatures, and wear away themselves in idleness, without doing good to themselves, to their friends, to humane society. Infinite is the number of such 
(c)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer Iliad. 6— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in. Theaet.  unprofitable burdens of the earth: but there are amongst other, three sorts of them especially, whereof the world ringeth, and such as a man that hath to speak of this argument can scarce balk without some guilt of unfaithfulness. It is no matter how you rank them, for there is never a better of the three. And therefore take them hand over head as they come: they are Monks, Gallants, and Rogues.  
First those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(d) Ti. 2.12.  Evil Beasts, slow bellies; stall-fed Monks and Friars: 
§. 16.  who live mewed up in their Cells and Cloisters; like Boars in a frank, pining themselves into Lard, and beating down their bodies till their girdles crack. I quarrel not the first institution and Original of these kind of men: which was then excusably good, the condition of those times considered; and might yet be tolerably followed even in these times, if those gross superstitions and foul abuses, which in process of time have adhered, and are by long and universal custom grown almost essential thereunto, could be fairly removed. But 
(e) Incredibile dictu est, quantum à maforibus suis degeneraverint. Polyd. Virgil. Hist. Angl. lib. 6.  Monkery was not then that thing, which it is now. There was not then that opinion of sanctity and perfection, in the choice; that imposition of unlawful, unnatural, and (to some men) impossible vows, in the Entrance; that clog of ridiculous habits and Ceremonies, and regular irregular observances, in the use; that heavy note of Apostasy upon such as altered their course, in the loose: all which now there are. Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity, and strictness of life, won from many of the ancient Fathers (as appeareth in their writings) ample and large testimonies of their virtue and piety. And that most deservedly: although their willingness, (out of a zealous desire to excite others to the imitation of their virtues,) to set forth their praises in the highest Panegyric strains they could, drew from their pens now and then such hyperbolical excesses in modo loquendi, as gave occasion to those superstitions in after ages, which they than never dreamt of. But such were those Monks of old: so good, so godly. Whereas these 
(a) V. Erasm. in Adag. Monacho indoctior. Nic. de Clemang. 3. de corrupto Eccl. statu c. 21.— 23. Camden. in Brit. p. 766. Fr. Mod. in l. de ordin. Eccles. Polyd. Virg. 7. de invent. 4. Alu. Pelag 2. de planct. Eccl. 2.73.83. etc. Palingen. in Leo. Virg. Sagittat. etc.  of later times, by their affected absurd habits, and gestures, and rules; by their gross and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of others; by their insatiable avarice, and palpable arts of getting into their hands the fattest of the earth, & that under colour of Religion, and pretences of poverty; by their sensual wallowing in all ease & idleness and fullness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as bywords in the mouths & pens of men of all sorts. No sober writer almost of any note, even in those darker times, but noted and bewailed the corrupt estate of the Church and Clergy in that behalf: for by this time, you must know, these drones had thrust themselves, against all reason and common sense, into the rank of Churchmen, and shrouded themselves under the title of the Clergy. Divers godly and learned men 
(b) Ricard. Armachanus; Gul. de S. Amore; Nic. de Clemangis; Rob. Abbas Molismensis, etc.  wrote against the abuses, desired a reformation, laboured to have Monkery reduced, if not to the first Institution, (there seemed to be little hope of that, things were so far out of course;) yet at least wise to some tolerable expression of it. The Poets wanted no sport the while; who made themselves bitterly merry with descanting upon the lean skulls, and the 
(c) O Monachi, vestri stomachi, sunt amphora Bacchi, etc.  fat paunches of these lazy gutlings: there was flesh-hold enough for the rhyming Satirists, and the wits of those times, whereon to fasten the sorest and the strongest teeth they had.  
Not to insist upon other differences; that which concerneth the point we have in hand, 
§. 17.  argueth a manifest and wide declination in these kind of men men from their primitive purity. The ancient 
(d) V●de Aegyptiorum Monachis. Chrisost. in. Mat. hom. 8.  Monks lived upon the labour of their hands: and thereby not only maintained themselves, (which they might do with a very little in that course of abstinence and austerity wherein they lived) but relieved many others, and did many pious and charitable works, out of that they had earned with their fingers. And when about St Augustine's and Saint Hieromes times, Monks began to relish ease, and under pretence of reading and prayer to leave off working, and to live upon the sweat of other men's brows; both those good Fathers misliked it: Saint Hierome to 
(a) Aegyptiorum monasteria hunc ordinem tenent, ut nullum absque operis labore suscipiant. Hiet. Tom. 1. Epist 4.  Rusticus alleging the laudable custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labour; and Saint Augustine in a just 
[b] Tom. 3. libro de opere Monacho. 'em.  Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly 
[c] Qui autem se dicunt vacare lectioni, nun illic inveniunt quod praecipit Apostolus? Quae est ista ergo perversitas, lectioni nelle obtemperare, dum vult ●i vacare; &, ut quod bonum est diutius legatur, ideo facere nolle quod legitur? c. 17. ib.  perverse, who reading in the Scriptures, that he that will not labour should not eat, do yet resist the Apostles admonition, and under pretence that they may have leisure to read, refuse to obey what they do read. But ease is 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. in. Hipp. coron.  pleasing to flesh and blood; and will not be easily wrung from those that have any while given themselves to it; especially when it can pretend the face and colour of religion. So that for all this the humour still increased, and spread; till at the length there grew whole Orders of disorderly Mendicants, begging runagate Friars: who by their affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor; and under colour of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of 
(e) Mat. 23.14.  widow's houses, but of goodly Lordships, and whole countries before them. It is well known in this our Land, how both Church and Commonwealth groaned under the burden of these heavy lubbers: the Commonwealth, whilst they became Lords of very little less (by their computation who have traveled in the search) than the one half of the Temporalties of the Kingdom; and the Church, whilst they engrossed into their hands the fruits of most of the best Benefices in the Realm; allowing scarce so much as the chaff towards the maintenance of those that 
[f] 1 Cor. 9.9.  trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and jehu-like reformation of a mighty King: and the land by that means well-purged of these overspreading Locusts. There is nothing of them now remaineth, but the rubbish of their nests, and the stink of their memory: unless it be the sting of their devilish sacrilege in robbing the Church by damnable Impropriations.  
But let them go. The next we meet withal are those, with whose either birth, 
§. 18.  or breeding, or estate it sorteth not (as they think) to be tied to labour in any vocation. It is the sin of many of the Gentry, whom God hath furnished with means and abilities to do much good; to 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epitaph. T●mocreontis, apud Athen. dipnos. 5.  spend their whole days and lives, in an unprofitable course of doing either nothing, or as good as nothing, or worse than nothing. I cannot be so either stupid, as not to apprehend; or rigorous, as not to allow, a difference in the manner of employment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred, and those of the meaner and ordinary rank. Manual and servile and Mechanic trades, and arts, are for men of a lower condition. But yet no man is born, no man should be bred, unto idleness. There are generous and ingenuous and liberal employments, sortable to the greatest births and educations. For some man whom God hath blessed with power and authority in his country; with fair livings and large revenues; with a numerous family of servants, retainers and tenants, and the like: it may be a sufficient Calling, and enough to take up his whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his lands and rents, and to make peace, and preserve love and neighbourhood among them that live near or under him. He that doth but this as he ought to do, or is otherwise 
(a) Non o●iosè vivit, qui qualitercunque utiliter. 2.2. qu. 187.5. ad 2.  industrious for the common good; must be acknowledged a worthy member of the Commonwealth: and his course of life, a calling (although perhaps not so toilsome, yet) in suo genere as necessary and profitable, as that of the Husbandman, Merchant, Lawyer, Minister, or any other.  
But for our (mere or parcel) Gallant, who live in no settled course of life, but spend half the day in sleeping, 
§. 19  half the night in gaming, and the rest of their time in other pleasures and vanities, to as little purpose as they can devise; as if they were born for nothing else but to eat and drink, and snort and sport; who are spruce and trim as the Lilies 
[b] Mat. 6.29.  (Solomon in all his royalty was not clothed like one of these:) yet they neither sow, nor reap, not carry into the barn; they neither labour nor spin, nor do any thing else for the good of humane society: let them know, there is not the poorest contemptible creature, that cryeth Oysters and Kitchen-stuff in the streets, but deserveth his bread better, than they; and his course of life is of better esteem with God and every sober wise man, than theirs. A horse, that is neither good for the way, nor the cart, nor the race, nor the wars, nor any other service; let him be of never so good a 
[c] Nempe volucrem Sic laudamus equum. Nobilis hic, quocunque venit de gra●●ine— Sed venale p●cus Corythae, posteritas & Hi●pini, si rara jugo victoria sedit; Nil ibi majorum respectus, gratia nulla umbrarum: dominos preciis muta●e jubentur Exiguis. Juvenal. Satyr. 8.  breed, never so well marked and shaped; yet he is but a jade: his Master setteth no store by him, thinketh his meat ill-bestowed on him; every man will say, better knock him on the head than keep him; his skin, though not much worth, is yet better worth than the whole beast besides.  
Consider this, you that are of Noble or Generous birth. Look unto the Rock, whence you were hewn; and to the pit, 
§. 20.  whence you were digged. Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession, or brought any noted eminency to his house; but either serving in the Camp, or sweeting at the Bar, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  industriously bestirring himself in some settled Calling, and Course of life. You usurp their Arms, if you inherit not their virtues: and those 
[a] Effigies quo Tot bellatorum, si lud●tur alca pe●nox Ante Numantinos? juven. Sa●. 8.  ensigns of honour and Gentry which they by industry achieved, sit no otherwise upon your shoulders, than as rich trappings upon Asses backs; which serve but to render the poor beast more ridiculous. If you by brutish sensuality, and spending your time in swinish luxury, slain the colours, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent: think, when we worship or honour you, we do but 
[b] Nanum cujusdam, Atlanta vocamus; Aethiopem Cygnum. Juven. Ibid.  flout you; and know, the 
[c]— Honours, Quos illis damus, & dedimus, quibus omnia debes. Juven. Ibid.  titles we in courtesy give you, we bestow upon their memories whose degenerate offspring you are, and whose Arms you unworthily bear; and they do 
[d] Quis enim generosum dixcrit hunc, qui Indignus genere? Ibid.  no more belong to you, than the reverence the good man did to Isis, belonged to the Ass that carried her Image.  
The third sort of those that live unprofitably and without a Calling, are our idle sturdy Rogues and vagrant towns-end Beggars: the very scabs, and filth, and vermin of the Commonwealth. I mean such as have health, and strength, and limbs, and are in some measure able to work, 
§. 12.  and take pains for their living; yet rather choose to wander abroad the Country, and to spend their days in a most base and ungodly course of life: and, which is yet more lamentable, by I know not what connivance, contrary to all Conscience, Equity, and Law, are suffered. All Christian Commonwealths should be the 
[e] Gal. 6.16.  Israel's of God; and in his Israel, God as he promised there should be some always 
[f] Mat. 26.11.  poor, on whom to exercise charity; so he ordained there should be 
[g] As some understand that in Deut. 15.4.  no beggar, to make a trade & profession of begging. Plato, than whom never any laid down a more exact Idea of an happy Commonwealth, alloweth not any 
[h] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pla●. de legib. 11.  beggar therein: alleging, that where such were tolerated, it was impossible but the State must abound with 
[i] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. de ●ep. l, 8.  pilfering and whoring, and all kind of base villainy. The Civil Laws have flat constitutions against them, in the titles 
[k] Cod. Justin lib. 11. Tit. 25. & Cod. Theo. 14 Tir. 11.  de mendicantibus non invalidis. But I think never kingdom had more wholesome laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds; than those provisions which in many of our own memories have been made in this land. But 
[l] Horat. l. 3. Ca●m. 24.  Quid leges sine moribus—? Those Laws are now no Laws, for want of due execution: but Beggars are Beggars still, for want of due correction. 
[m] Tacit. lib. 1. Histor.  Et vetabitur semper, & retinebitur; the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the justice, and thereby also of the Peace of the Land is committed, as you tender the Peace and justice of the Land, as you tender your own quiet and the safety of your neighbours; as you tender the weal of your Country and the honour of God: breath fresh life into the languishing Laws by severe execution; be rather cruel to these Vipers, than to the State. So shall you free us from the Plague, and yourselves from the guilt, and them from the opportunities, of infinite sinful abominations.  
But we are unreasonable to press you thus far, 
§. 22.  or to seek to you or any others for justice in this matter; having power enough in our own hands to do ourselves justice upon these men, if we would but use it. Even by making a straight Covenant with out Ears, not to heed them; and with our Eyes, not to pity them; and with our Hands, not to relieve them. Say I this altogether of myself? or saith not the Apostle even the same? 
[a] 2 Thess. 3.10.  He that will not labour, let him not eat: relieve him not. But hath not Christ required us to feed the hungry, and to clothe the naked, and to be free and charitable to the poor? Nothing surer: God forbid any man should preach against Charity and Almesdeeds. But remember, that as God approveth not 
[b] 1 Cor. 13.3.  Alms or any other work, if without Charity; so nor Charity itself, if without Discretion. 
[c] 1 Tim. 1 5, 3.  Honour Widows, saith Saint Paul, But those that are Widows indeed: so relieve the poor, but relieve those that are poor indeed. Not every one that asketh; not every one that wantth; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and misguided charity should give to every one that asketh, or wanteth, or is poor, meat, or clothing, or Alms; would soon make himself more hungry, and naked, and poor, than he that is most hungry, or naked, or poor. The poor, whom Christ commendeth to thee as a fit object for thy charity, the poor indeed; are those that want, not only the things they ask, but want also means to get without ask. A man that is blind, or aged, and past his work; a man that is sick, or weak, or lame and cannot work; a man that desireth it, and seeketh it, and cannot get work; a man that hath a greater charge upon him than his honest pains can maintain; such a man as one of these, he is poor indeed. Let thine Ears be open, and thine Eyes open, and thy Bowels open, and thy Hands open to such a one: it is a charitable deed, and a 
[d] Phil. 4.18.  Sacrifice of sweet smelling, 
[e] Heb. 13.16.  With such sacrifices God is well pleased: Forget not thou to offer such sacrifices upon every good opportunity, and be well assured God will not forget in due time to reward thee. But for a lusty able upright man (as they style him in their own dialect) that had rather beg, or steal, or both, than dig: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath: but such a Woman is not 
[f] 1 Tim. 5. Compare ver. 3. with v. 5. and 16.  a Widow indeed, as St. Paul would be understood; not such a Widow as he would have honoured: it is alms to hang up such a Widow, rather than to honour her. And I dare say, he that helpeth one of these flurdy Beggars to the stocks, and the whip, and the house of correction, not only deserveth better of the Commonwealth; but doth a work of greater Charity in the sight of God, than he that helpeth him with meat, and money, and lodging. For he that doth this, corrupteth his Charity by a double error. First, he maintaineth, and so encourageth the other in idleness; who, if none would relieve him, would be glad to do any work rather than starve. And Secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilst he thinketh he relieveth them. As he that giveth any honour to an Idol, robbeth the true God, to whom alone all religious honour is due: so he that giveth any Alms to an idle Beggar, 
(a) Pars sacrilegii est, rem pauperum dare non pauperibus. Hieron. ad Pammach. Epist. 26.  robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it cometh to pass oftentimes (as Saint Ambrose sometimes complained) that the 
(b) Neque transcribatur vita pauperum in spolia fraudulentorum. Ambros. 2. Offic. 16.  maintenance of the poor is made the spoil of the loiterer.  

§. 23.  But I forget myself, and you, and the time; whilst I give way to my just indignation against these base excrements of the Commonwealth. You have seen the Necessity of a Calling: without it, we despise God's Ordinance, and smother his Gifts; we expose ourselves to sinful temptations; we deprive ourselves, our families, and the poor of due maintenance; we withdraw our bounden service from the Commonwealth. It is not the pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, from this common Necessity. And that is the sum of our first point, viz. the necessity of a Calling. Proceed we now to the second, the Choice of a Calling.  

§. 24.  A Point indeed (I must confess) not directly intended in the words of my Text: yet being after a sort employed therein (for the Apostles wish that every particular man would abide in his own proper station, and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known; I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of impertinency to myself) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of conscience, of such instructions, as may give them profitable directions in a business so material. Concerning which, it behoveth every man the rather to have an especial care, because much of a man's comfort and content in this life dependeth thereupon: it being scarce possible, that that man's life should be 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socratis dictum. apud Stob. serm.  comfortable to him, or he go on with any cheerfulness in his course, that liveth in a Calling for which neither he is fit, nor the Calling fit for him. Neither will the consideration hereof be useful only for such, as are yet free to choose; but even for those also, who have already made their choice. For, since the very same rules which are to direct us in the choice of our Calling, are to help us also for the trial of our Callings; it can be no loss to the best of us all to give heed to those Rules: thereby either to rectify our choice; or to quicken our alacrity in what we have chosen, by warranting our courses to our own souls, and silencing many unnecessary scruples, which are wont frequently to arise concerning this matter, in the Consciences of Men.  
And first, we are to lay this as a firm ground, 
§. 25.  that that is every man's Proper and right Calling, whereunto God calleth him. For he is the Author, as of our general, so of our particular Callings too: [As the Lord hath called every one, vers. 20.] When therefore we speak of the choice of a Calling, you are not so to understand it, as if it were left free for us ever, to make our choice where, and as we list. The choice that is left to us, is no other but a conscionable enquiry which way God calleth us, and a conscionable care to take that way. So that if it shall once appear, that God calleth us this way or that way, there is 
(a)— mortalia quaerunt Consilium; certus jussa capesse Dei. Auson. Theodosio.  no more place for choice; all that we have to do, is to obey.— 
(b) Auson. ib.  Obsequium sufficit esse meum. The inquiries we are to make ordinarily, are (as you shall hear anon) what lawfulness there is in the thing, what abilities there are in us, what warrant we have from without. But all these must cease, when God once expresseth himself, and calleth us with an audible voice. No more enquiry then into the thing, how lawful it is. If God bid Peter 
(c) Acts 10.13, etc.  kill and eat, and send him to preach unto the Gentiles; there is no answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so Lord, nor alleging the uncleanness of the meat, or the unlawfulness of going into the way of the Gentiles: Injusta justa habenda— what God will have clean, he 
(d) Ib. vers. 28.  must not account common. His very call to any thing, maketh it lawful. No more enquiry into ourselves how able we are. If God call 
(e) Exod. 4.10, etc.  Moses, one of a slow speech and not eloquent, from the sheep-fold, to plead for his people before a Tyrant; or 
(f) Judg. 6.14, 15.  Gideon, a mean stripling of a small family and Tribe, from the threshing floor, to deliver Israel out of the hands of their oppressors; or 
(g) Jerem. 1.6, etc.  jeremy, a very child and one that could not speak, from his cottage in Anathoth, to set him over nations and kingdoms, to root out and to plant; or 
(h) Amos 7.13, 14, 15.  Amos, a plain country fruit-gatherer, from the Herd in Tekoah, to prophesy at Bethel, and in the King's Court: it is a fruitless and unseasonable modesty to allege unsufficiency or unworthiness. 
(i) Auson. ubi supra.  juvat idem Qui jubet. Where he setteth on work, he giveth strength to go through with it. His very calling of any man maketh him able. No more enquiry into outward means, what warrant we have. If God 
(k) Rom. 1.1.  call Paul to be an Apostle, and 
(l) Act. 9.15.  to bear his name before the Gentiles, and Kings, and the children of Israel; it is needless to 
(m) Gal. 1.16, 17.  confer with flesh and blood, or to seek confirmation at jerusalem from them which were Apostles before him, by the imposition of their hands. God's work in him supplieth abundantly the want of those solemnities; and Paul is as good an Apostle as the best of them, although he be 
(a) Ibid. vers. 1.  an Apostle, not of men, neither by man. God's calling any man to any office, sealeth his warrant. 
(b) Auson. ubi supra.  Non tutum renuisse Deo. Away with all excuses, and pretences, and delays: when God calleth; submit thy will, subdue thy reason, answer his Call, as Samuel was taught to do, 
(c) 1 Sam. 3.9, 10.  Speak Lord, for thy servant heareth.  
If it were expedient for us, that God should still deal with us as he did long with the jewish, 
§. 26.  and a while with the infant Christian Church, by immediate inspirations; and call us either by secret Enthusiasms, or sensible insinuations (as he did many of them) into the way wherein he would have us walk: the Rule for our Choice would be easy; or rather there would need no Rule at all, (because indeed there would be left no choice at all;) but this only, even to get up and be doing, to put ourselves speedily into that way whereunto he did point us. But since the wisdom of GOD hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties; rather than to depend upon immediate and extraordinary inspirations: it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgement concerning any course of life, whether that it be, whereunto God hath called us, or no. The Rules, as I have partly intimated already, may be reduced to three heads: according as the inquiries we are to make in this business are of three sorts. For they either concern the course itself; or else ourselves, that should use it; or else thirdly, those that have right and power over us in it. If there be a fail in any of these; as if either the course itself be not lawful, or we not competently fit for it, or our superiors will not allow of us, or it: we may well think, God hath not called us thither. God is just; and will not call any man to that, which is not honest and good: God is all-sufficient; and will not call any man to that, which is above the proportion of his strength: God is wonderful in his providence; and will not call any man to that, whereto he will not open him a fair, and orderly passage. Somewhat, by your patience, of each of these.  

§. 27.  And first, of the Course we intent. Wherein let these be our Inquiries: First, whether the thing be simply and in itself lawful, or no: Secondly, whether it be lawful so as to be made a Calling, or no: Thirdly, whether it will be profitable, or rather hurtful to the Commonwealth. Now observe the Rules. The first Rule this, Adventure not on any course, without good assurance that it be in itself lawful. The ground of this Rule is plain and evident. For it cannot be that God, who hateth, and forbiddeth, and punisheth every sin in every man, should call any man to the practice of any sin. 
(a) Eph. 4.28.  Let him that stole, steal no more, saith S. Paul; But rather let him labour with his hands the thing that is good, Ephes. 4. If it be not something that is good; it is good for him to hold his hands off: let him be sure God never called him to labour in that: and he were as good hold to his old trade, and steal still, as labour with his hands the thing that is not good. If 
(b) Acts 19.25.— 27.  Diana of Ephesus be an Idol, Demetrius his occupation must down: he must make no more silver shrines for Diana, though by that craft he have his wealth. Tertullian excellently enlargeth himself in this argument in his 
(c) praesertim cap. 5.— 8.  Book de Idololatria; strongly disapproving their practice, who being Christians, yet got their living by making Statues and Images and other ornaments to sell to Heathen Idolaters. Offenders against this Rule are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witchcraft, and other such like ungodly practices as are made capital even by the Laws of Men, and punishable by death: but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God; howsoever they may find amongst men either express allowance, as Whores and Bawds do in the holy Mother Church of Rome; or at least some kind of toleration by connivance, as Charmers, and Fortune-tellers, and Wizards do amongst us. Which sort of people, it is scarce credible how generally and miserably our common ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity. These superstitions helped to root out the 
(d) Deut. 18.10.— 12.  Amorites out of the Land of Canaan: and it may pass among Saul's best Acts, that he rooted out these 
(e) 1 Sam. 28.9.  superstitions out of the Land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this, and every other Christian Land. Let this first Rule be remembered of us in every choice and trial of our Callings; No unlawful thing can be a lawful Calling.  
No, nor yet every lawful thing neither. 
§. 28.  For many things may be lawful in the private use, which yet may not lawfully be made a Calling, or trade of life. Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? and yet who can 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Pol. 3.  reasonably think it should be a commendable Calling for any man to be a professed Bowler, or Archer, or Gamester, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling. If you shall ask how you shall know a thing to be such. I answer, generally all such things are of this nature, as are indifferent for men of all sorts and callings to use with due caution and circumstances; and more especially matters of delight, and recreations are such. And the reasons are good. The 
(g) hic ver. 17.  ground of particular Callings is some 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 7.  peculiar gift of God, according to the differences that are to be found in particular men in regard either of the soul, or of the body, or of outward things: whereas such things as these, whereof we now speak, become of Lawful and commendable use, not so much from any special ability received from God, which should be exercised therein, as from the common necessity of our weak nature, which is to be refreshed thereby. And the End also, for which God permitteth us these things, is not to employ our strength and time in them; but to give us some 
(b) Uti quidem illis licet: sed sicut somno, & quictibus caet●ris, tum cum gravibus seriisque rebus satisfecerimus. Cic. 1. Offic.  refreshing, when we are wearied with former labour, and so to fit us for fresh and future employment. The works of our Callings, they are as our Meats and Drinks: these of Delight, as Sauces, or as 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Polit. 3.  Physic; and as sauces or Physic they are to be used, and not otherwise. As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Drugs: so absurd a thing it is for a man to have no other Calling but Dicing and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rymers, and the rest of that Rabble; they may thank the baseness of their condition, rather than the Lawfulness of their Course. I strike rather, at those that are more both eminent and pernicious; especially those Bawds of unthriftiness, and almost every other Vice; (for where unthriftiness is, there is almost every other Vice,) I mean those parcell-Gallants that have nothing to live on but their wits, and no other use of their wits, but to distil a kind of maintenance from juicy heirs and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tried by the bench of Fathers and Councils of old, or would have put it to most voices among later Divines both Popish and Reformed; they had been utterly cast and condemned by the first Rule, and not have been reprieved till now: most holding, not the Calling only, but the very Practice and Thing itself unlawful and damnable. For my own part, I dare not at all say the Practice is, neither will I now say the Calling is, unlawful: only let them that make a Calling of it, consider themselves and their Calling well, and examine whether God hath not bestowed upon them some gifts, which they might have employed a better way; and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their Calling. And when they have thus done, freely and faithfully as in the sight of God; if their own hearts condemn them not, neither do I: In the mean time, I would but be their remembrancer of thus much only, that there are some things lawful to do, which are not lawful to live by; some things lawful as Delights, which are not lawful as Callings. And so much for that second Rule.  
There is yet a third Rule behind, and that is this. Resolve not upon that course for thy Calling, what pretences soever, 
§. 29.  or what reasons thou mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Commonwealth. The 
(a) See before §. 14.  Public good is one of those main respects which enforce the necessity of a Calling: the same respect than must of necessity enforce such a Calling, as may at leastwise stand with the Public good▪ 
(b) 1 Cor. 12.7.  The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withal. Yea perhaps, to profit himself with all. If it were but so, yet that were enough to infer more: sith the 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zenoph. de Venatione.  private good is included in the public, tanquam trigonum in tetragono. But the Apostle meant to speak home; and therefore he made choice of a word that will not admit that gloss of private profit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That very word impliedly preferreth the 
(d) Sanis hominibus publicae privatis potiora sunt. Sen. 1. de Clem. 4.  public good before the private; and scarce alloweth the private, otherwise than as it is interwoven in the public. Now things in themselves lawful, and at sometimes useful, may, in regard of the End, or of the Matter, or by some accident otherwise, happen at some other times to be hurtful to the Commonwealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the common good, and not wholly to look after our own private gain. Offenders against this Rule are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn, or other needful commodities out of the Land in times of want or scarceness, or bring in unnecessary commodities when there is plenty at home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers; perhaps not without pretention of some small benefit to the Commonwealth, but certainly not without sensible and grievous pressures of those that are a great part of the Commonwealth.  
Thus have we delivered three Rules, concerning the Quality of a right Calling: 
§. 30.  and pointed out some special offenders against each of them. And now me thinks I see the Usurer hugging himself, and clapping his sides, that he hath come off so fairly: surely his Calling is absolute good, whereon none of these Rules could fasten. But it is indeed with the Usurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten Commandments he offended; I confess I could not readily give him a direct punctual answer: Not that he sinneth not against any; but because he sinneth against so many of them, that it is hard to say against which most. He sinneth against the sixth Commandment, by distempering his body; he sinneth against the seventh, by enflaming his lust; he sinneth against the eighth, by making waste of the good Creatures of God. Right so is it with our Usurer in this case: He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer and his Calling. Verily I cannot well tell which most; I think every one of the three may: howsoever, among the three, I am sure I have him. If Usury be simply unlawful (as most of the learned have concluded) then the first Rule hath him. I should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of Circumstances would render lawful; and would choose rather by an over-liberal Charity to 
1 Pet. 4.8.  cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one. Yet the Texts of Scripture are so express, and the grounds of Reason, brought by learned men, seem so strong against all Usury: that I have much ado to find so much charity in myself, as to absolve any kind of Usury (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgement herein, and admit for this once (dato non concesso,) that Usury be in some case lawful, and so our Usurer escape the first Rule; which yet cannot be, till his teeth be knocked out for biting: But you must knock out his brains too, before he escape our second Rule. I dare say, the most learned Usurer that liveth (and they say some learned ones are Usurers) will never be able to prove, that Usury, if it be at all lawful, is so lawful, as 
(b) Artem nequitiae delegerunt, unde vitam transigant▪ & inde se volunt pascere, unde offendant eum, à quo omnes pascuntur. August. in Psal. 129.  to be made a Calling. Here all his Doctors, and his Proctors, and his Advocates leave him. For can it possibly enter into any reasonable man's head to think, that a man should be born for nothing else, but to tell out m●ny, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter; wherein I dare appeal to the conscience, even of the Usurer himself; and it had need be a very plain matter, that a man would refer to the conscience of an Usurer? No honest man need be 
(c) Pervagatissimus ille versus, qui vetat a●tem p●dere proloqui, quam factites. Cic. in Orator.  ashamed of an honest Calling: if then the Usurer's Calling be such, what need he care who knoweth, or why should he shame with it? If that be his trade, why doth he not in his Bills and bonds, and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman or Yeoman, or by some other stile? But say yet our Usurer should escape, at least in the judgement of his own hardened conscience, from both these Rules, as from the sword of jehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead; and he shall never be able to escape that. Let him show wherein his Calling is profitable to humane society. He keepeth no Hospitality: if he have but a barred chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in) he hath houseroom enough. He fleeceth many; but clotheth none. He biteth and devoureth; but eateth all his morsels alone: He giveth not so much as a crumb, no not to his dearest Broken or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves. The King, the Church, the poor, are all wronged by him, and so are all that live near him: in every common charge he slippeth the collar, and leaveth the burden upon those that are less able. It were not possible Usurers should be so bitterly inveighed against by sober Heathen Writers; so severely censured by the Civil, and Canon Laws; so uniformly condemned by godly Fathers and Counsels; so universally 
(a) Jerem. 15.10.  hated by all men of all sorts and in all ages and countries; as Histories and experience manifest they ever have been, and are: if their Practice and calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and public societies. If any thing can make a Calling unlawful; certainly the Usurer's Calling cannot be lawful.  
Our first care past, which concerneth the Calling itself; 
§. 32  our next care in our choice must be, to inquire into Ourselves, what Calling is most fit for us, and we for it. Wherein our Enquiry must rest especially upon three things; our Inclination, our Gifts, and our Education. Concerning which, let this be the first Rule: Where these three concur upon one and the same Calling, our consciences may rest assured that that Calling is fit for us; and we ought, so far as it lieth in our power, to resolve to follow that. This Rule, if well observed, is of singular use, for the settling of their consciences, who are scrupulous and doubtful concerning their inward calling to any office or employment. Divines teach it commonly, and that truly, that every man should have an inward Calling from God for his particular course of life: and this in the calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs, as of things more immediately belonging unto GOD. Whence it is, that in our Church none are admitted into holy Orders, until they have personally and expressly made profession before the Bishop, that they find themselves 
(b) Book of ordering, etc.  inwardly called and moved thereunto. But because what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be: it often falleth out, that men are distressed in conscience with doubts and scruples in this case, whilst they desired to be assured of their inward Calling, and know not how. We are to know therefore, that to this inward calling there is not of necessity required any inward secret sensible testimony of God's blessed sanctifying Spirit to a man's soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a mere heathen man could not be rightly called) both which consequents are false. For 
(a) 1 Sam. 10.24.  Saul and 
(b) Joh. 6.70.  judas were called; the one to the Kingdom, the other to the Apostleship; of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also laboured with much profit to their own, and succeeding times; who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us; we are to embrace it with joy and thankfulness, as a special favour: but we are not to suspend our resolutions for the choice of a course, in expectation of that extraordinary assurance; since we may receive comfortable satisfaction to our souls without it, by these ordinary means, now mentioned. For who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministry) and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it: when thou art grown to some maturity of years and discretion, thou findest in thyself a kind of desire to be doing something that way in thy private study by way of trial; and withal some measure of knowledge, discretion, and utterance (though perhaps not in such an eminent degree as thou couldst wish, yet) in such a competency, as thou mayst reasonably persuade thyself thou mightest thereby be able (with his blessing) to do some good to God's people, and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thyself to those, that have the power of Admission for thy outward calling; which once obtained, thou art certainly in thine own proper Course. Up and be doing; for the Lord hath called thee, and (no doubt) the Lord will be with thee.  

§. 33.  But say, these three do not concur; as oftentimes they do not. A man may be destinated by his friends, and accordingly bred, out of some covetous or ambitious or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether unfit: as we see some Parents, that have the donations or advocations of Church livings in their hands, must needs have some of their Children (and for the most part they set by the most untoward and misshapen chip of the whole block, to make timber for the Pulpit; but some of their children they will have thrust into the Ministry, though they have neither a head, nor a heart for it. Again, a man may have good sufficiency in him for a Calling, and yet out of a slothful desire of ease and liberty, if it seem painful or austere; or an ambitious desire of eminency, and reputation, if it seem base and contemptible; or some other secret corruption, cannot set his mind that way; as Solomon saith, there may be 
(a) Pro. 17.16.  A price in the hand of a fool, to buy wisdom, and yet the fool have no heart to it. And divers other occurrents there may be, and are, to hinder his happy conjuncture of Nature, Skill, and Education. Now in such Cases as these, where our Education bendeth us one way, our Inclination swayeth us another way, and it may be our Gifts and Abilities lead us a third; in this distraction, what are we to do? which way to take? what Calling to pitch upon? In point of Conscience, there can no more be given General Rules, to meet with all Cases, and regulate all difficulties, than in point of Law, there can be general Resolutions given, to set an end to all suits, or provisions made to prevent all inconveniencies. Particulars are infinite, and various: but Rules are not, must not, cannot be so. He whose Case it is, if he be not able to direct himself, should do well to take advice of his learned Counsel. This we can readily do in matters of Law, for the quieting of our Estates: why should we not do it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality; what if thou shouldest proceed thus?  
First, have an eye to thy Education: 
§. 34.  and if it be possible to bring the rest that way, do so rather, than forsake it. For besides that it would be some grief to thy Parents, (to whom thou shouldest be a comfort) to have cast away so much charge as they have been at for thy education; and some dishonour to them withal, (whom thou art bound by the law of God and Nature to 
(b) Exod. 20.12.  honour,) to have their judgements so much slighted, and their choice so little regarded by their child: the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost 
(c) Haud aequum facit, qui quod didicit, id dediscet. Plaut. in Amphitr.  all lost upon thy change, should prevail with thee to try all possible means, rather than forgo it. It were a thing indeed much to be wished, that Parents and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them; (all greedy desires to make their Children great, all base penurious niggardness in saving their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardness, and wit, and towardliness, all other corrupt partial affections whatsoever, laid aside;) would 
(a) Inque eo vel maximè probavi— Apollonium, qui cum mercede dic●ret, ●ame● non patiebatur eos, quos judicabat non posse oratores evadere, operam apud sese perdere, dimittebatque ● & ad quamcunque artem putabat esse aptum, ad eam impellere, atque hortari sol●bat, Cic. 1. de Orat.  out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses; as wherein they were likeliest to go on with cheerfulness and profit. This indeed were to be wished: but this is not always done. If it have not been so done to thee; the fault is theirs, that should have done it, and not thine: and thou art not able now to remedy that which is past and gone. But as for thee, and for the future; if thy Parents have not done their part, yet do not thou forget thy duty: if they have done one fault, in making a bad choice; do not thou add another, in making a worse change: disparage not their judgements by misliking, neither gainsay their Wills by forsaking their choice, upon every small incongruity with thine own judgement or Will. If thine Inclination draw thee another way; labour throughly to subdue thy nature therein: Suspect thine own corruption; Think this backwardness proceedeth not from true judgement in thee, but issueth rather from the root of some carnal affection: Consider thy years are green, 
(b) juvenile vitium est, regere non posse impetum. Senec. in Troad.  affections strong, judgement unsettled: Hope that this backwardness will grow off, as years and staidness grow on: Pray and endeavour that thou mayst daily more and more wain thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing. Thus possibly thou mayest in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee; (which is indeed a main rub,) do thus. Impute thy former nonproficiency to thine own sloth and negligence: Think, if after so long time spent in this course, thou hast attained to no greater perfection in it; how long it would be ere thou shouldest come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast, by beginning the world anew; but rather save as much of it, as is redeemable, by adding to thy diligence: Suspect that it cometh from thy pride, that thou canst not content thyself with a Calling, wherein thou mayest not be excellent; and imagine that God, of purpose to humble thee, might divert thy education to another, for which thou art less apt: Observe what 
(c) 
Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura. Senec.  
— Labour omnia vincit Improbus. Virgil. 1. Georg.  
Praeliatus est contra rerum naturam, & quidem victor abiit, malignitatem ejus pertinacissimo robore superando. de Demost. Val. Max. 8.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heliodo●. l. 3▪ Aethiop. Hist.   strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity: Doubt not, but by God's blessing upon thy faithful industry, to attain in time, (if not to such perfection as thou desirest, and mightest perhaps have attained in some other course, if thou hadst been bred up to it; yet) to such a competent sufficiency, as may render thy endeavours acceptable to God, comfortable to thyself, and serviceable to community. If by these and the like considerations, and the use of other good means, thou canst bring thy affections to some indifferent liking of, and thy abilities to some indifferent mediocrity for, that course which Education hath opened unto thee: thou hast no more to do; There's thy Course, that's thy Calling, that's the Work whereunto God hath appointed thee.  
But if after long striving, and pains, and trial, thou canst neither bring thy mind to it, nor do any good upon it, 
§. 35.  having faithfully desired and endeavoured it, so that thou must needs leave the course of thy Education; or (which is another case) if thy Education have left thee free; (as many Parents, God knoweth, are but too careless that way:) then Secondly, thou art in the next place to consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very sound: not only from the Apostles intimation, vers. 17. (
(a) Vers. 17. hîc.  As God hath distributed to every man, as the Lord hath called every one,) where he seemeth to make the choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the brain or hand, are at a better certainty; than our Propensions and Inclinations are, which are seated in the Heart. The heart is 
(b) Jer. 17.9.  deceitful above all things: and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we are less subject to gross Errors and mistake: I mean for the truth and reality of them; howsoever we are apt to overvalue them for the 
(c) Ferè plus nobis videmur posse quam possumus. Senec. de tranquil. c. 4.  measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our 
(d) Metiri se quemque suo modulo ac pede verum est. Horat. 1. Ep. 7.  Gifts, than by our Inclinations. The other Reason is; because our Inclinations cannot so well produce Abilities, as these can draw on them. We say indeed, there is nothing hard to a willing mind: and in some sense, it is true. Not as if a willing mind could make us do more than we are able. A man can do no more, than he can do, be he never so willing: but because a willing mind will make us exerere vires, stir up ourselves to do as much as we are able, which we use not to do in those things we go unwillingly about. Willingness then may quicken the strength we have: but it doth not put any new strength into us. But Abilities can produce Inclinations de novo; and make them, where they find them not. As we see, every other natural thing is inclinable to the exercise of those natural faculties, that are in it: so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way. It is best then, to begin the choice of our Callings from our Abilities, which will fetch on Inclinations; and not from our Inclinations, which without Abilities will not serve the turn.  

§. 36.  Concerning which gifts or abilities; what they are, and how to make true judgement of them, and how to frame the choice of our Callings from them: to speak punctually and fully, would require a large discourse. I can but touch at some few points therein, such as are of daily use; and proceed. First, by gifts and abilities we are to understand not only those of the Mind; Judgement, Wit, Invention, Memory, Fancy, Eloquence, etc. and those of the Body; Health, Strength, Beauty, Activity, etc. but also those which are without; Birth, Wealth, Honour, Authority, Reputation, Kindred, Alliance, etc. generally any thing, that may be of use or advantage unto us for any employment. Secondly, as our abilities on the one side, so on the other side all our wants and defects, which might disable us more or less for any employment, are to be duly weighed and considered of: and the one laid against the other; that we may know how to make as near as we can a just estimate of our strength and sufficiency. Thirdly, it is the safer way to undervalue, than to overprise ourselves: lest ignorantly confident, we affect a Calling above our strength; which were to fly with waxen wings, and to owe the world a laughter. Be we sure of this: if God have not gifted us for it, he hath not called us to it. Fourthly, in the judging of our Abilities, we should have a regard to the outward circumstances of times and places, and the rest. Those gifts, which would have made a sufficient Priest, in the beginning of the Reformation, in that dearth of learning, and penury of the Gospel; now the times are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something would be yielded to the judgements of other men concerning our Abilities. It is either secret pride, or base faintness of heart, or dull sloth, or some other thing, and not true modesty in us: if being excellently gifted for some weighty employment in every other man's judgement, we yet withdraw ourselves from it with pretensions of unsufficiency. Sixthly, and lastly; let us resolve on that course, (caeteris paribus;) not only for which we are competently fit, but for which we are absolutely fittest. A good Actor it may be could very sufficiently act any part in the play; represent the majesty of a King, or the humour of a Swaggerer, or the pranks of a Bedlam, or any thing: but yet if he be notedly excellent at some part rather than another, he would not willingly be put from that, to act another. Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for Abilities.  
There is yet a doubt remaineth concerning a man's Inclination. In case we have examined our gifts, 
§. 37.  and find them in a good measure of competency for such or such a course, and yet remain still averse from it, and cannot by any possible means work over our affections to any tolerable liking of it: in such a case, what is to be done, or how shall we judge what Calling is fittest for us to take? whether that whereto our Abilities lead us, or that whereto our Inclinations draw us. As I conceive it, in such a case, we are to hold this order. First, if our Inclinations cannot be won over to that course, for which our Abilities lie fittest; we are to take a second surview of our Abilities, to see if they be competently fit for that whereto our inclination swayeth us: and if upon due unpartial examination we find they are, we may then 
(a) 
Rectè facit, animo quando ●bsequitur suo. Quod omnes bomines facere oportet, ●um id modo fiu● bono.  
Plau●. in Amphi●r.   follow the sway of our Inclinations. The reason this. A man's inclination cannot be forced. If it can be fairly won over, well and good: but violence it cannot endure at any hand. And therefore if we cannot make it yield to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest:) or else all is lost. What ever our sufficiencies be; things will not fadge that are undertaken 
(b) Malè respondent coacta ingenia; reluctante naturâ, irritus labor est. Senec. de tranquil. c. 9  without an heart: there is no good to be done against the hair.  
But than secondly, 
§. 38.  if upon search we find ourselves altogether unsufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried: we are to oppose that inclination with a greater violence; and to set upon some other Calling, for which we are in some mediocrity gifted, speedily and resolvedly, and leave the success to Almighty God. The reason this. It being certain, that God never calleth any man but to that, for which he hath in some competent measure enabled him: we are to hold that for a pernicious and unnatural inclination at the least, if not rather for a wicked and Diabolical suggestion, which so stiffly exciteth us to a function, whereto we may be assured God never called us.  
But yet thirdly, (and I would commend it unto you as a principal good Rule, 
§. 39  and the fairest outlet of all other from amid these difficulties;) we should do well to deal with these mutinous and distracting thoughts within us, as wise Statists do when they have have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper; so as no side be satisfied fully in the proposals they have tendered, and yet every side in part: as we commonly hold those to be the 
(c) Apud arbitrum neqùe nihil, neque tantum quantum postulavimus, consequemur-Quis unquam ad arbitros quantum petit, tantum abstulit? Cic. pro Rosc. Com.  justest arbitrators, and to make the best and the fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here, if our Educations, Abilities, and Inclinations look several ways; and the Inclination be peremptory and stiff, and will not condescend to either of the other two: it will be a point of good wisdom in us, if we can bethink ourselves of some such meet temper, as may in part give satisfaction to our Inclinations, and yet not leave our gifts and educations wholly unsatisfied. And that is easily done by proposing the full latitude of our Educations and Abilities, as the utmost bounds of our choice; and then leaving it to our Inclinations to determine our particular choice within those bounds. For no man's education or gifts run so Mathematically, and by the Line, to that point whereto they direct him, but that there is a kind of latitude in them; and that for the most part (By reason of the great variety and 
(a) Nulla ●ars non alcerius artis, aut mater aut propinqua est. Tert. de Idol. cap. 8.  affinity of offices and employments) very large and spacious. One instance shall serve both to exemplify and illustrate this Rule. A man designed by his parents to the Ministry, and for that end brought up in the University, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him, as for the work of the Ministry, so for the exercise of any other profession, that hath to do with learning: so as not only the Calling of the Ministry, but that of the Lawyer too, and of the Physician, and of the Tutor, and Schoolmaster, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his mind would stand thereunto, no course would be so proper for such a man, as that which he was intended for, of the Ministry. But he proveth obstinately averse from it, and cannot be drawn by any persuasion of friends or reason to embrace it. It is not meet to force his Inclination quite against the bent of it: and yet it is pity his Abilities and Education should be cast away. This middle course therefore is to be held; even to leave it free for him to make his choice of Law or Physic, or teaching, or any other profession that belongeth to a Scholar, and cometh within his latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto. And the like course we are to hold in other cases of like nature: by which means our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination; and dealeth therein faithfully and unpartially and in the fear of God: may rest secure in his Conscience of his Inward Calling.  
But there must be an Outward Calling too: else yet all is not right. 
§. 40.  The general Rule, 
(b) 1 Cor. 14.40.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Let all things be done honestly, and in order, enforceth it. There are some Callings, which conscionably discharged, require great pains and care; but yet the profits will come in, whether the duties be conscionably performed, or no. Our calling of the Ministry is such; and such are all those offices, as have annexed unto them a certain standing revenue, or annual fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance and loveth ease, would be intruding (as we of the Clergy find it but too true:) and there would be no order kept herein, if there were not left in some others a power to keep back unsufficient men. There are again divers Callings necessary for the public, which yet bring in either no profits at all, (if not rather a charge) or at least profits improportionable to the pains and dangers men must undergo in them: such as are the Callings of justice of Peace; the High Sheriff of a County, a Constable, Churchwarden, Soldier, etc. Now from these Callings, men of sufficiency to avoid trouble and charge would withdraw themselves; and so the King and Country should be served either not at all, or by unworthy ones. Here likewise would be no order, if there were not left in some others a power to impose those offices upon sufficient men. It may be, those in whom either power resideth, may sometimes, yea often abuse it; (for they are but men:) keeping back sufficient men, and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, offices of the latter kind. This is not well: but yet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needful, there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused; rather than for want of this power, a multitude of unsufferable inconveniencies (as needs there must) should ensue. And from this power must every man have his warrant for his Outward Calling to any office or employment in Church or Commonwealth.  
Now then to frame a case to either of these two sorts of Calling. 
§. 14.  A man desireth a lawful Calling, suppose the Ministry; not only his Inclination bendeth him, but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concur, to seal unto his Conscience GOD'S Calling him to this function. But for so much as he hath not, (as it is not fit any man should have,) power to give himself either 
(a) See Heb. 5.4.  Orders to be a Priest, or Institution into a Pastoral charge; he must, for his admission into that holy function, depend upon those, to whom the power of admitting or refusing in either kind is committed. He may tender himself, and his Gifts to examination; and modestly crave admission: which once obtained, he hath no more to do; his Calling is warranted, and his choice at an end. But if that be peremptorily denied him, (whether reasonably, or no, it now mattereth not;) he is to rest himself content a while; to employ himself at his study, or in some other good course for the time, and to wait God's leisure and a farther opportunity. And if after some reasonable expectation, upon further tender with modest importunity, he cannot yet hope to prevail: he must begin to resolve of another course, submit himself to Authority and Order, acknowledge God's providence in it, possess his soul in patience, and think, that for some secret corruption in himself, or for some other just cause, God is pleased that he should not, or not yet, enter into that Calling.  
On the other side, a Gentleman liveth in his Country in good credit and account; 
§. 24.  known to be a sufficient man both for estate and understanding: thought every way fit to do the King and his Country service in the Commission of the Peace: yet himself, either out of a desire to live at ease and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the public, or possibly out of a privy Consciousness to himself of some defect, (as, it may be, an irresolution in judgement, or in 
(a) See Syrac. 7.6.  courage, or too great a propension to foolish pity,) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him, and rather desireth to be spared. But for so much as it is not fit a man should be altogether his own judge (especially in things that concern the Public) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed. He may excuse himself by his other many occasions, allege his own wants and insufficiencies, and what he can else for himself; and modestly crave to be spared. But if he cannot by fair and honest suit get off; he must submit himself to Authority and Order, yield somewhat to the judgement of others, think that God hath his secret work in it, and rest upon the warrant of this Outward Calling.  
The Outward Calling then, is not a thing of small moment, or to be lightly regarded. 
§. 43.  Sometimes (as in the Case last proposed,) it may have the chief and the Casting voice: but where it hath least, it hath always a Negative; in every regular choice of any calling or course of life. And it is this Outward Calling, which (I say not principally, but) even alone must rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts; we know not how God might move them; we are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling; if we find their Gifts hold very short and unequal proportion with the weight of their Calling; or the like: we have but little comfortable assurance, to make us confident that all is right within. But yet (unless it be such as are in place of Authority and Office, to examine men's sufficiencies, and accordingly to allow or disallow them,) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for: and leave the trial of his heart to God, and to his own heart. And of this second general point the choice of a Calling thus far.  
Remaineth now the third and last point proposed; The Use of a Man's calling. Let him 
(a) Ver. 17. hic.  walk in it, vers. 17. Let him 
(b) Ver. 20.  abide in it, ver. 20. Let him abide therein with God, here in my Text. At this I aimed most, in my choice of this Text; and yet of this I must say least. Preachers oft times do with their proposals, as Parents sometimes do with their Children: though they love the later as well, yet the first go away with the largest portions. But I do not well, to trifle out that little sand I have left, in Apologies: Let us rather on to the matter; and see what Duties our Apostle here requireth of us, under these phrases of Abiding in our callings, and abiding therein with God.  
It may seem, he would have us stick to a course; and when we are in a Calling, not to forsake it, nor change it, 
§. 45.  no not for a better, no not upon any terms. Perhaps some have taken it so: but certainly the Apostle never meant it so. For taking the word [Calling] in that extent wherein he treateth of it in this Chapter; if that were his meaning, he should consequently teach that no single man might marry, nor any servant become free: which are apparently contrary, both unto common Reason, and unto the very purpose of the Chapter. But taking the word as we have hitherto specially intended it, and spoken of it, for some settled Station and Course of Life, whereby a man is to maintain himself, or wherein to do profitable service to humane society, or both: is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer: it is Lawful to change it; so it be done with due caution. It is lawful: first, in subordinate Callings. For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling; there must needs be supposed a lawfulness of relinquishing the inferior. How should we do for Generals for the wars, if Colonels and Lieutenants and Captains and common Soldiers might not relinquish their charges? and how for Bishops in the Church; if beneficed-men and College-Governours were clenched and riveted to their Cures, like a nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon first) if a Deacon might not leave his station, and become a Priest. But St. Paul saith, 
(c) 1 Tim. 3.13.  They that have used the office of a Deacon well, purchase to themselves a good degree: and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawful secondly, yea necessary; when the very Calling itself, though in it self good and useful, doth yet by some accident become unlawful or unuseful. As when some Manufacture is prohibited by the State; or when some more exact device of later invention, hath made the old unprofitable. It is lawful thirdly, when a man by some accident becometh unable for the duties of his Calling: as by age, blindness, maim, decay of estate, and sundry other impediments which daily occur. It is lawful fourthly, where there is a want of sufficient men, or not a sufficient number of them in some Callings, for the necessities of the State and Country: in such cases, Authority may interpose, and cull out men from other Callings, such as are fit, and may be spared, to serve in those. Not to branch out too many particulars, it is lawful generally; where either absolute Necessity enforceth it, or lawful Authority enjoineth it, or a concurrence of weighty circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.  

§. 46.  But than it must be done with due cautions. As first, not out of a desultory lightness. Some men are ever 
(a) Nullam mentem animi habeo. ubi sum, ibi non sum; ubi non sum, ibi est animus. Plaut. in Cistel.  restless; as if they had Windmills in their heads: every new crotchet putteth them into a new course. But these rolling stones carry their curse with them; they seldom gather moss: and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary: If thou art well, 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Stob. Serm.  keep thyself well: lest thinking to meet with better, thou find worse. Nor secondly, out of the greediness of a covetous or ambitious lust. Profit and Credit, are things respectively amongst other things, to be considered both in the choice and change: but not principally, and above all other things, certainly not wholly, and without, or against all other things. Thirdly, nor out of sullenness, or a discontednesse at thy present condition. Content groweth from the mind, not from the condition: and therefore change of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom, that now sweepeth clean all discontents from thee, will soon grow stubbed; and leave as much filth behind to annoy thee, as the old one thou flungest away. Either learn with Saint Paul, in whatsoever state 
(c) Phil. 4.11.  thou art, to be therewithal content: or never hope to find content in whatsoever state thou shalt be. Much less fourthly, out of an evil eye against thy neighbour that liveth by thee. There is not a base sin than envy: nor a fouler mark of envy, than to forsake thine own trading, to justle thy neighbour out of his. Nor fifthly, out of degenerous false-heartedness. That man would soon dare to be evil, that dareth not long be good. And he that flincheth from his Calling, at the first frown; who can say he will not flinch from his conscience, at the next? In an upright course, fear not the face of man: neither 
(d) Eccl. 10.4.  Leave thy place, though the spirit of a Ruler rise up against thee. Patience will conjure down again that spirit in time: only, if thou keep thyself within thy circle. But sixthly, be sure thou change not, if thy Calling be of that nature, that it may not be changed. Some degrees of Magistracy seem to be of that nature: and therefore some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is certainly such. There may be a change of the station, or degree, in the Ministry upon good cause and with due circumstances: but yet still so, as that the main Calling itself remain unchanged. This Calling hath in it something that is sacred, and singular, and different from other Callings. As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to profane them ipso facto, and to make them unclean:) so persons once set apart for the holy work of the Ministry, 
(a) Acts 13.2. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1.1.  (separate me Paul and Barnabas,) and invested into their calling with solemn collation of 
(b) Joh. 20.22.  the holy Ghost in a special manner; if any more they return to be of that lump from which they are separated, they do as it were puff the blessed breath of Christ back into his own face, and renounce their part in the Holy Ghost. Bethink thyself well therefore beforehand, and consider what thou art in doing, when thou beginnest to reach forth thine hand towards this spiritual Blow: know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging; because I desire to have done.  
This then, that we should persevere in our callings until death, and not leave or change them upon any consideration whatsoever; 
§. 47.  is not the thing our Apostle meaneth by abiding in our Callings. The word importeth divers other Christian duties, concerning the use of our Callings. I will but touch at them, and conclude. The first is contentedness: that we neither repine at the meanness of our own, nor envy at the eminence of another's Calling. 
(c) Ver. 21. hic.  Art thou called being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easy, or honourable Callings: the necessity of the whole, requireth that some should drudge in base and meaner offices. 
(d) 1 Cor. 12.17.  If all the body were Eye, where were the Hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Salomon's Temple had not been reared to this hour, if there had not been 
(e) 3 King. 5.15.  burden-bearers and labourers, as well as curious workers in stone, and brass, and gold. There should be no shame in that, whereof there can be no want: nay 
(f) 1 Cor. 12.22.  Much more; those members of the body, which seem to be more feeble, are necessary. Grudge not then at thine own lot; for not the meanest Calling, but hath a promise of God's blessing: neither envy another's lot; for not the greatest Calling, but is attended with worldly vexations. Whatsoever thy Calling is, therein abide: be Content with it.  

§. 48.  The second is faithfulness, and Industry, and Diligence. What is here called Abiding in it, is at v. 17 called 
(a) Ver. 17. hic.  Walking in it; and in Rom. 12. Waiting on it, 
(b) Rom. 12.7.  (Let him that hath an office, wait on his office.) 
(c) 1 Cor. 4.2.  It is required in stewards that a man be found faithful: and every man in his Calling, is 
(d) 1 Pet. 4 10,  a Steward. He that professeth a Calling, and doth nothing in it; doth no more abide in it, than he that leaveth it, or he that never had it. Spartam quam nactus es, orna. Whatsoever Calling thou hast undertaken, therein abide: be painful in it.  

§. 49.  The third is sobriety; that we keep ourselves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, or starting beyond it? like an extravagant soldier, that is always breaking rank. 
(e) 2 Sam. 6.6.  Uzza had better have ventured the falling, than the fingering of the Ark, though it tottered. It is never well, when the 
(f) Ne Suitor ultra crepidam, v. Plin. 35. Nat. hist. 10.  Cobbler looketh above the Ankle; nor when Laymen teach us what, and how, we should teach them. The Pope should have done well, to have thrown away his keys, (as they say one of them once did,) before he had taken the sword into his hands: and Midwives well, to 
(g) Mat. 28.19.  go teach all Nations, before they baptise them in the name of the Father, and of the Son, and of the holy Ghost. Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy calling be, therein abide: keep within the bounds of it.  
But yet abide with God. That clause was not added for nothing: it teacheth thee also some duties, 
§. 50.  First; so to demean thyself in thy particular Calling, as that thou do nothing but what may stand with thy general Calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever other thou art; remember thou art withal a Christian. Pretend not the 
(h) jam illa objici solita vox, Non habeo aliud quo vivam. Tertul. de Idol. cap. 5. v. ibid. cap. 12. pulchre.  necessities of thy particular Calling to any breach of the least of those Laws of God, which must rule thy general Calling. God is the author of both Callings: of thy General Calling, and of thy Particular Calling too. Do not think he hath called thee to service in the one, and to liberty in the other; to justice in the one, and to Cozenage in the other; to Simplicity in the one, and to Dissimulation in the other; to Holiness in the one, and to Profaneness in the other; in a word, to an entire and universal Obedience in the one, and to any kind or degree of Disobedience in the other.  

§. 51.  It teacheth thee secondly; not to ingulfe thyself so wholly into the businesses of thy particular Calling, as to abridge thyself of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by virtue of thy general Calling; as Prayer, Confession, Thanksgiving, Meditation, etc. God alloweth thee to serve thyself; but he commandeth thee, to serve him too. Be not thou so all for thyself, as to forget him: but as thou art ready to embrace that liberty, which he hath given thee, to serve thyself; so make a conscience to perform th●se duties which he hath required of thee for his service. Work, and spare not: but yet pray too, or else work not. Prayer is the means, to procure a blessing upon thy labours, from his hands; who never faileth to serve them, that never fail to serve him. Did ever any man 
(a) Job. 1.9.  serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he taketh in hand, by any other means, as by making God the Alpha and Omega of his endeavours; by beginning them in his name, and directing them to his glory. Neither is this a point of Duty only, in regard of God's command; or a point of Wisdom only, to make our labours successful: but it is a point of justice too, as due by way of Restitution. We make bold with his day, and dispense with some of that time which he hath sanctified unto his service, for our own necessities. It is equal, we should allow him at least as much of ours, as we borrow of his; though it be for our necessities, or lawful comforts. But if we rob him of some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity: we are to know that it is theft, yea theft in the highest degree, sacrilege; and that therefore we are bound, at least as far as petty thiefs were in the Law, to a 
(b) Exod. 22.1. 2 Sam. 12.6.  fourfold restitution. Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as God's part be not forgotten, in serving him daily.  
It teacheth thee thirdly; 
§. 52.  to watch over the special sins of thy particular Calling. Sinnes I mean, not that cleave necessarily to the Calling; for then the very Calling itself should be unlawful: but sins, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sins, or more than some other Callings would do unto the same sins; and wherewith, whilst thou art stirring about the businesses of thy Calling, thou mayest be soon overtaken, if thou dost not heedfully watch over thyself and them. The Magistrates sins, Partiality and Injustice; the Ministers sins, Sloth and Flattery; the Lawyer's sins, Maintenance and Collusion; the Merchant's sins, Lying and Deceitfulness; the Courtier's sins, Ambition and Dissimulation; the Great Man's sins, Pride and Oppression; the Gentleman's sins, Riot and Prodigality; the officers sins, Bribery and Extortion; the Country man's sins, Envy and discontentedness; the Servants sins, Tale-bearing and Purloining. In every State and condition of life, there is a kind of opportunity to some special sin: wherein if our watchfulness be not the greater, mainly to oppose it, and keep it out; we cannot abide therein with God.  
All that I have done all this while, in my passage over this Scripture, is but this. I have proved the Necessity of having a Calling; laid down directions for the Choice and trial of our Callings; and showed, what is required of us in the use of our Callings for the abiding therein with God. And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may remember so much of what hath been ●aught, as is needful for each of us; and faithfully apply it unto our own souls and consciences; and make a profitable and seasonable use of it in the whole course of our lives: even for Jesus Christ sake, his blessed Son, and our alone Saviour. To whom, etc.   

THE FIFTH SERMON AD POPULUM. At S. Paul's Cross London, Nou. 21. 1624.  1 Tim. 4.4. 
For every Creature of God is good: and nothing to be refused, if it be received with Thanksgiving.  
OF that great and Universal Apostasy, 
§. 1.  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, Erroneous, Devilish; 
(a) Vers. 1.  Now the Spirit speaketh expressly, that in the later times some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.] The Quality of the Doctors foretold, verse 2. Liars, Hypocritical, Unconscionable; 
(b) Vers. 2.  [Speaking lies in Hypocrisy, 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 Religion) with Apostasy, and Error, and Falsehood, and Hypocrisy: the Apostle thought it needful to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devilish Doctrines. For which purpose he giveth instance in 
(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 discernible 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 joined unto the other Prophecies of 
(b) 2 Thess. 2.3, etc.  Saint Paul, and 
(c) Apoc. 13.11, etc.  Saint john, in other places, make it so unquestionable; that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as 
(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 Errors only, concerning Abstinence from certain meats: but yet so, as it strongly overthroweth 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 thankfulness, and such other requisite conditions, as become Christian men. For every Creature of God is good; and nothing to be refused, if it be received with thanksgiving.  

§. 3.  Which words give us occasion to consider of Three points, which according to the number and order of the several clauses in this Verse, are these. First, the Quality of God's Creatures, as they come from him, and are given to us: [Every Creature of God is good.] Secondly, the Use of God's Creatures, consisting in their lawfulness unto us, and our liberty unto them: [And nothing to be refused.] Thirdly, a Condition necessary on our parts, lest the Creatures otherwise good and lawful, should become unto us evil and hurtful; and that is Thankfulness: [If it be received with Thanksgiving.] The two first set out the bounty of God towards us; who hath made a world of Creatures, and all good, and hath not envied us the use of any of them: and the third, containeth our duty unto God in regard thereof; viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by God's grace, and with your patience, to speak in such manner, as shall be most for our edification; in such measure as the usual hours will allow; and in such Order as the Text giveth them: and first of the First, from the first clause thereof; Every Creature of God is good.  
By Creature understand, 
§. 4.  not only such as are appointed for nourishment: but even all kind of created Being's; the 
[a] Gen. 1.1.  Heaven and the Earth, and 
[b] Exod. 20.11.  all things therein contained 
[c] Col. 1. 1●  visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true; Every Creature of God is good. He concludeth all kinds of meats to be good; because, they are the Creatures of God: which argument were not good, if every Creature were not good. And by Goodness understand, not only that goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof: but that goodness ad extra too, whereby every thing is in the kind and in some measure endowed with an ability to do some good without and beyond itself. You may call them an 
[d] V. Scalig. exer. 307. sect. 27.  absolute, and a Relative Goodness. And every Creature hath both of these. There being in the meanest and basest of God's Creatures, not only an Absolute Goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence; but also a Relative Goodness too; and that twofold. One respecting God the Creator: whose glory more or less it serveth to show forth, Quà Creatura, as it is the Work of his hands. Another, respecting its 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 sum is. Every Creature which God hath made is good. Good, absolutely and in itself; as a Thing: Good, in that it setteth forth the Glory of him that made it, as a Creature: Good, as a part of the World, for the service it doth to Man, and other Creatures.  
Hereof we need neither further, nor other testimony, than Gods own approbation registered in the story of the Creation, 
§. 5.  Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were 
[f] Gen. 1.4, 12, 18, 21, 25.  good: and also upon the whole frame of the Creatures, when the work was finished; that behold they were 
[g] Ibid. v. 31.  Exceeding good. Et nusquam in toto corpore menda fuit. In this goodly system and fabric of Nature that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodness, beauty, and perfection: yet so, as no one part is superfluous or unprofitable; or if considered singly and by itself, destitute of its proper goodness and usefulness. As in the Natural Body of a Man; not the least member, or string, or sinew, but hath his proper office and comeliness in the body: and as in the artificial Body of a Clock or other engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine. God hath given to every thing he hath made, that 
(a) Wisd. 11.20.  number, weight, and measure of perfection and goodness, which he saw fittest for it unto those ends for which he made it. Every Creature of God is good.  

§. 6.  A truth so evident; that even those among the Heathen Philosophers, who either denied or doubted of the world's Creation, did yet, by making 
[b] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1 Ethic. 6.  Ens and Bonum terms convertible, acknowledge the goodness of every Creature. It were a shame then for us, who 
(c) Heb. 11.3.  Through Faith understand that the worlds were framed by the word of God; if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is stronger than theirs. They perceived the thing; we the ground also: they saw, it was so; we, why it is so. Even because it is the work of God; A God full of goodness; a God who is nothing but goodness; a God 
(d) Pars naturae corum est esse bonos. (De Diis) Senec.  essentially and infinitely good, yea very Goodness itself. As is the Workman; such is his 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 God's Essence, whereby it hath its Being: so of his goodness too, whereby it also is good. The 
(e) See Aug. passim in scriptis contr. Manichaeos'.  Manichees saw the strength of this Inference: Who, though they were so injurious unto the Creatures, as to repute some of them evil; yet durst not be so absurd, as to charge the true God to be the cause of those, they so reputed. Common reason taught them, that from the good God could not proceed any evil thing: no more than Darkness could from the light of the Sun, or Cold from the heat of the fire. And therefore so to defend their Error, as to avoid this absurdity; they were forced to maintain another absurdity (indeed a greater, though it seemed to them the less of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things; and an Evil Good, the Author of all evil things. If then we acknowledge, that there is but 
(f) 1 Cor. 8.6.  one God, and that one God good; (and we do all so acknowledge;) unless we will be more absurd than those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for 
(g) Jam. 1.17.  Every 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. james.) As the Sun, who is Pater Luminum, the fountain and Father of lights, (whereunto S. james in that passage doth apparently allude) giveth light to the Moon, and Stars, and all the lights of heaven, and causeth light wheresoever he shineth, but no where causeth darkness: So God the Father, and fountain of all goodness, so communicateth goodness to every thing he produceth, as that he 
(h) Errat, si quis putet illos (Deos) nocere velle, qui non possunt. Senec. Epist. 95. Nec daunt ma●ū, nec habent. Ibid.  cannot produce any thing at all, but that which is good. Every Creature of God than is good.  
Which being so; certainly then, 
§. 7.  first (to raise some Inferences from the premises 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) James 1.13.  Let no man therefore say when he is tempted and overcome of sin, I am tempted of God: neither let any man say when he hath done evil, it was Gods doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or justice: but he hath no hand at all in the sinful defect and obliquity of a wicked action. There is a natural, (or rather transcendental) Goodness, Bonitas Entis, as they call it, in every Action, even in that whereto the greatest sin adhereth: and that 
(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) Wisd. 1●. 16.  Deus mortem non fecit, saith the Author of the Book of Wisdom, God made not death, neither doth he take pleasure in the destruction of the living: but wicked men by their words, and works have brought it upon themselves: 
(d) Ose. 13.9.  Perditio tua exte Israel, Osea 13. O Israel, thy destr●ction is from thyself: that is, both thy sin, whereby thou destroyest thyself, and thy Misery whereby thou art destroyed, is only and wholly from thyself. Certainly God is not the Cause of any Evil, either of Sin or Punishment. Conceive it thus: not the Cause of it (formally, and) so far forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment are from God: for, 
(e) Amos 3.6.  Shall there be evil in the City, and the Lord hath not done it? Amos 3.6. In Evils of sin, there is no other, but only that Natural or Transcendental goodness (whereof we spoke) in the Action: which goodness though it be from God, yet because the Action is Morally bad, God is not said to do it: But in Evils of Punishment, there is, over and 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 justice of God: and whatsoever may be referred to justice, may so far 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. We are unthankful, if we impute any good, but to him: and we are unjust, if we impute to him any thing but good.  
Secondly, from the goodness of the least Creature, 
§. 8.  guess we at the 
(f) Wisd. 13.1, etc.  excellent goodness of the great Creator. 
(g) A. Gell. 1. Noct. Attic. 1.  Ex pede Herculem. God hath imprinted, as before I said, some steps and footings of his goodness in the Creatures: from which we must take the best scantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him. There is no beholding of the body of this Sun, who dwelleth in such a 
(a) 1 Tim. 6.16  Glorious light as none can attain unto; that glory would dazzle with blindness the sharpest and most Eagly eye that should dare to fix itself upon it, with any steadfastness: enough it is for us, from those 
(b) Tanta haec formarum varietas in r●bus conditis, quid nisi quidam sunt radii Deitatis: demonstrantes quidem quòd verè sit à quo sunt; non tamen quid fit, prorsus definientes. Bern. Ser. 31. in Cant  rays and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory. 
(c) Bern. Ibid.  De ipso vides, sed non ipsum: We see his, but not Him. His Creatures, they are our best, indeed our only instructers. For though his revealed word teach us, what we should never have learned from the Creatures without it: yet, (fitted to our capacity,) it teacheth no otherwise, than by resemblances taken from the Creatures. 
(d) Rom. 1.19, 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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) Basil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very School where the knowledge of God is to be learned: and there is a double way of teaching, a twofold method of training us up into that knowledge in that school: that is to say, 
(f) Aquin. 1. qu. 12.12.  Per viam negationis, and per viam Eminentiae. First, 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Goodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure, of God: and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him they deserve not the name of good, 
(h) Mark. 10.18.  There 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 in some measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the creatures: let us not bury our meditations there, but raise them up by those stairs (as it were) of the Creatures, to contemplate the great goodness of him their Creator. We are unhappy truants; if in this so richly furnished school of GOD'S good creatures; we have not learned from them at the least so much knowledge of him and his goodness, as to admire and love, and depend upon it and him. Look upon the workmanship, and accordingly judge of the workman: Every Creature of God is good: surely then the Creator must needs excel in goodness.  
Thirdly; there is in men, 
§. 9  amongst other cursed fruits of self-love, an aptness to measure things, 
(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 another's work? The 
(b) Plin. 35. Nat. Hist. 10.  Cobbler could espy something amiss in Apelles his masterpiece; because the picture was not drawn just according to his fancy. If a thousand of us hear a Sermon, scare one of that thousand, but he must show some of that little wit he hath in disliking something or other: There the Preacher was too elaborate, here too loose: that point he might have enlarged, contracted this; he might have been plainer there, showed more learning here; that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable: one misliketh his Text, another his Method, a third his style, a fourth his voice, a fifth his memory; every one something. A fault more pardonable if our censures stayed at the works of men, like ourselves; and 
(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) See Sirac. 39.16, 17, etc.  Why was this made? or why thus? what good doth this, or what use of that? It had perhaps been better, if this or that had never been; or if they had been otherwise. Thus we sometimes say or think. To 
(e) Ne tanti artificis opus in aliquo reprehendere vani●ate humanae temeritatis audeamus. Aug. 12. de. Civit. 4.  rectify this corruption, remember this first clause of my Text, Every Creature of God is good. Perhaps thou seest not, what good there is in some of the creatures? like enough so: but yet consider, there may be much good which thou seest not. Say, it giveth thee no nourishment: Possibly it may do thee 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 2. de fid. Orthod. 12.  service in some other kind. Say, it never yet did that: yet it may do hereafter. Later times 
(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 do us none? Say, it never did, nor ever shall do service to man, (although who can tell that?) yet who knoweth but it hath done, or may do service to some other Creature, that doth service to man? Say, not that neither: yet this good thou mayst reap even from such Creatures, as seem to afford none; to take 
(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 the very works of God. The most unprofitable Creatures profit us, at least this way: 
[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 glass God's wisdom, and our own ignorance. And so they do us good; if not 
(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 hurtful to us; as Serpents, 
§. 10.  and Wild-beasts, and sundry poisonous plants; but above all, the Devils, and cursed Angels: May we not say, they are ill, and justly both blame and hate them? Even these also are good, as they are the creatures of God, and the workmanship of his hands. It is only through sin, that they are evil: either to us, as the rest; or in themselves, as the Devils. These (now wicked) Angels were glorious Creatures at the first: by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other creatures of God, made to do us service; they were at first, and still are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accident; and we have to thank none but ourselves for that. For who, or what could have harmed us, if we had been followers of that which was good? It was 
(c) Rom. 8.20.  not of their own accord, but through our sinfulness, that the Creatures became subject unto vanity, and capable either to do, or to suffer ill. They had been still harmless, if we had been still faultless: it was our 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 ourselves, the hatred upon our sins. If Balaam had done justly, he should have spared the 
(e) Num. 22.27, etc.  Ass, and have corrected himself: but the false Prophet doth the fault, and the poor beast must bear both blame and strokes. When we suffer, we curse, or at the easiest blame the Creatures: this weather, that flood, such a storm, hath blasted our fruits, sanded our grounds, shipwrackt our wares, and undone us. When alas these have neither heart nor strength against us, but what ourselves put into them by our sins. Every sense of evil thereof in or from the Creatures, should work in us a sense of our disobedience unto God; should increase in us a detestation of the sins we have committed against God; should teach us by condemning ourselves, to acquit the good Creatures of God: which as they are good in themselves, so should they have been ever and only good unto us, if we had been true to ourselves, and continued good and faithful servants unto God. They are all good: do not thou accuse any of them, and say they are evil: do not thou abuse any of them, and make them evil.  
Hitherto of the first point, the goodness of the Creatures, [Every Creature of God is good.] Followeth the second, which is their Use: consisting in their lawfulness unto us, and our liberty unto them; every Creature of God is good, and nothing to be refused. [Nothing.] That is, most 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 due sobriety, and other requisite conditions;) nothing is to be refused. By which Refusal the Apostle meaneth not a bare forbearance of the things; (for that we both may, and in many cases ought, so to 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 unlawfulness of any creature, for some supposed natural or legal uncleanness in it; or out of a like superstitious opinion of some extraordinary perfection, or operative and effectual holiness in such refusal. The point is this. All the Creatures of God are lawful for us to use: so as it is against Christian liberty, either to charge the use of them with sin, or to place holiness in the abstaining from them.  
Our Apostle often teacheth this Point. In Rom. 14. at vers. 20. 
(a) Rom. 14.20.  [All things are pure: 
§. 12. ] and at vers. 14. there he delivereth it as a certain truth, and upon knowledge, 
(b) Ibid. 14.  [I know and am persuaded by the Lord jesus, that there is nothing unclean of itself:] and therefore he imputeth it as an error and weakness in judgement, to them that refused some kind of meats out of a superstitious opinion, or but timorous fear, of their unlawfulness, at ver. 2. 
(c) Ibid. 2.  [One believeth he may eat all things: another, who is weak, eateth herbs:] And in 1 Cor. 10. 
(d) 1. Cor. 10.25.  Whatsoever is sold in the shambles, that eat, ask no question for Conscience sake:] and anon Ver. 27. 
(e) Ibid. 27.  [If an unbeliever bid you to a feast, and you be disposed to go; Whatsoever is set before you, eat, ask no question for Conscience sake.] And to the end we might know the liberty he there giveth, to extend to all other Creatures; as well as meats, he pronounceth of them all universally at v. 23 
(f) Ibid. 23.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are lawful for me.] And so he doth in Titus 1.15. universally too; 
(g) Tit. 1.15.  [Omnia munda mundis, To the pure all things are pure.] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin. If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinful unto us: But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither 
(a) Rom. 14.14.  defileth the things themselves; nor ought to 
[b] 1 Cor. 10.29, 30.  prejudice the 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 God's Creatures. Rather on the contrary, to abstain from any of them, out of a conceit of any such perfection or holiness, is itself a sinful superstition. Our Apostle ranketh it with Idolatrous 
(c) Col. 2.16, etc.  Angel-worship, and condemneth it as sinful and superstitious, Colos. 2. from Verse 16. to the end of the Chapter. The subjecting of ourselves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a show of wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free, and a reviving of those rudiments of the world, from which we are dead with Christ. Every Creature of God is good; and nothing to be refused, out of a superstitious either fear of unlawfulness, or opinion of holiness.  

§. 16.  Now the Ground of this our Right or Liberty unto the Creatures is double: the one, God's ordinance at the first Creation; the other, Christ's purchase in the work of Redemption. At the Creation, God made all things for man's use, as he did man for his own service; and as he reserved to himself his absolute Sovereignty over Man; so he gave unto man a kind of limited 
[d] Gen. 1.26.  Sovereignty over the Creatures in Gen. 1. 
[e] Psal. 8.6.— quod nos in hoc putch●rrimo domicilio voluerunt (Dii) secundas sortiri, quòd terrenis praefecerunt, Sen. 2. de ben. 19  He hath put all things in subjection under our feet, saith David, Psal. 8. Which dominion over the Creatures was one special branch of that glorious 
[f] Gen. 1.27.  Image of God in us, after which we were created: and therefore was not, nor could be absolutely 
[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 sin; but only decayed and defaced, and impaired, as the other branches of that Image were. So that, albeit man by sin lost a great part of his Sovereignty, 
[h] Chrysost. in Gen. hom. 9  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as speaketh Saint chrysostom,) especially so far as concerneth the execution of it; many of the Creatures being now rebellious and noisome 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] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas. 4. de. ●id. Orthod. 4.  dim, and confused, and scarce legible: as in old Marbles, and Coins, and outworn Inscriptions, we have much ado 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 granted us, and God the Son hath acquired us, and God the Holy Ghost hath sealed us a new Patent. By it, whatsoever Defect is, or can be supposed to be, in our old Evidence, is supplied; and by virtue of it, we may make fresh challenge, and renew our claim unto the Creatures. The blessed Son of God 
[a] Col. 1.20.  Having made peace through the blood of his Cross, hath reconciled us to his Father; and therein also reconciled the Creatures both to us and him: reconciling by him (saith our Apostle, Col. 1.20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things, (not mwn only) unto himself. For God having given us his Son 
[b] Heb. 1.2.  the heir of all things; hath he not 
[c] Rom. 8.32.  with him given us all things else? hath he not permitted us the free use of his Creatures in as ample Right as ever? 
[d] Joh. 8.36.  If the Son have made us free, we are free indeed. And as verily as Christ is Gods, so verily (if we be Christ's) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1 Cor. 3. 
[e] 1 Cor. 3.22 23.  All are yours, and ye are Christ's, 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 jesus Christ? Why should we not 
[f] Gal. 5.1  stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free: by rejecting all fancies, opinions, and Doctrines, that any way trench upon this our Christian prerogative; or seek either to shorten, or to corrupt, our freedom unto, and power over the Creatures? First, if any shall oppose the legal Prohibitions of the Old Testament; whereby some Creatures were 
[g] Levit. 11.  forbidden the jews, pronounced by God himself unclean, and decreed unlawful: 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 thereof 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] Gal. 4.1, 2.  heir of all, and had right to all; yet) was to be held under Tutors and Governors, and to be trained up under the law of Ceremonies as 
[i] Gal. 3.24, 25.  under a Schoolmaster, during the appointed time. But 
[k] Gal. 4.4.  When the fullness of the time appointed was come, her wardship expired, and livery sued out (as it were;) by the coming and suffering of Christ in the flesh: the Church was then to enter upon her full royalties, and no more to be burdened with those 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 4.9.  beggarly rudiments of legal observances. The 
[m] Col. 2.14.  handwriting of Ordinances was then blotted out; and the muddy 
[n] Ephes. 2.14.  partition wall broken down; and the legal impurity of the Creatures scoured off, by the 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damas. 4. the sid. Orthod. 4.  blood of Christ. They have little to do then, but withal much to answer; who, by seeking to bring in judaism again into the Christian Church, either in whole or in part, do thereby as much as lieth in them, (though perhaps unawares to themselves, yet indeed and in truth) 
[a] Gal. 5.2, 4, 11.  evacuate the Cross of Christ. In that 
[b] Act. 10.11, 15.  large sheet of the Creatures, which reacheth from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other way to our comforts without scruple. God having cleansed all; we are not to call or esteem any thing common or unclean: God having created all good, we are to refuse nothing. If any shall oppose secondly, the seeming morality of some of these prohibitions; as being given 
[c] Gen. 9.4.  before the Law of Ceremonies, pressed from 
[d] Leu. 17.11, 14.  Moral reasons, and confirmed by 
[e] Acts 15.20, 29.  Apostolical Constitution since; upon which ground some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: or thirdly, the profanation which some Creatures have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things; as 
(f) Josh. 7.1.  Achans wedge was, and the 
(g) 4 King. 18. 4●  Brazen Serpent which Hezekiah stamped to powder; upon which ground also some others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them rags and relics of Idolatry: neither this, nor that aught to trouble us. For although neither my aim, (which lieth another way) nor the time, will permit me now to give a just and full satisfying answer to the several instances, and their grounds: yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our judgements and practice upon; that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation, and impregnable: in that he groundeth the Use upon the Power; and from the Goodness of the Creature inferreth the lawfulness of it. [Every Creature of God is good; and nothing to be refused.] He concludeth; it is therefore not to be refused, because it is good. So that look whatsoever Goodness there is in any Creature; that is, whatsoever natural Power it hath, which either immediately and of itself is, or may by the improvement of humane Art and industry be taught to be, of any use unto man, for necessity, nourishment, service, lawful delight or otherwise: the Creature, wherein such goodness or power is to be found, may not be refused as upon tye of Conscience; but that power and goodness it hath, may lawfully be employed to those uses, for which it is meet in regard thereof. Ever provided, we be careful to observe all those requisite conditions, which must guide our Consciences, and regulate our practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own consciences which they need not, and upon the consciences of their brethren which they should not; and are injurious to that liberty which the blessed Son of God hath purchased for his Church, and which the blessed Spirit of God hath asserted in my Text.  
Injurious in the second place, 
§. 17.  to this branch of our Christian liberty, is the Church of Rome: whom Saint Paul in this passage hath branded with an indelible note of infamy; in as much as those very doctrines, wherein he giveth instance as in doctrines of Devils, are the received Tenets and Conclusions of that Church. Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of 
(a) 2 Thes. 2.3.  the man of sin, who exerciseth a spiritual Tyranny over men's Consciences, as opposite to Evangelical liberty, as Antichrist is to Christ: let us but a little see how she hath fulfilled S. Paul's prediction in teaching lying and Devilish doctrines, and that with seared consciences and in Hypocrisy, in the two specialties mentioned in the next former Ver. viz. forbidding to Marry, and commanding to abstain from Meats.  
Marriage, the holy Ordinance of God, 
§. 18.  instituted in the 
[b] Gen. 2.18.  place and estate of innocency, honoured by 
[c] John 2,2.  Christ's presence at Cana in Galilee; the seedplot of the Church, and the 
[d] 1 Cor. 7.2.  sole allowed remedy against incontinency and burning lusts; by the Apostle commended as 
[e] Heb. 13.4.  honourable in all men, and commanded in case of 
[f] 1 Cor. 7.9.  ustion to all men: is yet by this 
[g] Rev. 17.13  purple strumpet forbidden, and that sub mortali, to Bishops, Priests, Deacons, Subdeacons', Monks, Friars, Nuns: in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein besides the Devilishness of the Doctrine, in contrarying the Ordinance of God, and in denying men subject to sinful lusts the lawful remedy, and so casting them upon a necessity of sinning; see if they do not teach this lie with seared consciences? For with what Conscience can they make the same thing a Sacrament in the Lay, and 
[h] Bellarm. de Monach. ca 34.  Sacrilege in the Clergy? With what conscience permit stews: and forbid Marriage? With what conscience allege Scriptures for the single life of Priests; and yet confess it to be an 
[i] Aquin. 22. qu. 88.2. Bellar de Cler. cap. 18. Becan. 1 man. Controu. 13. n. 11.  ordinance only of Ecclesiastical and not of Divine right? With what conscience confess fornication to be against the Law of God, and Priests marriage only against the Law of holy Church: and yet make marriage in a Priest a 
[k] Coster. Enchirid. cap. 20. prop. 9  far fouler sin than fornication, or incest? With what conscience exact a vow of continency from Clerks, by those canon's, which 
[l] Ca li. qu. didst 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 Meats? The laws of that Church forbidding some 
[m] Benedictines and Carthusians.  Orders of men, some kinds of meats perpetually; 
§. 19  and all men some meats upon certain days: and that not for Civil respects; but with opinion of satisfaction, yea merit, yea and supererogation too. In which also, besides the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Days and Meats: judge if they do not teach this lie also, as the former, with seared consciences. For with what conscience can they allow an ordinary Confessor to absolve for Murder, Adultery, Perjury, and such petty crimes; but reserve the great sin of Eating flesh upon a Friday or Ember day to the censure of a Penitentiary; as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest flesh a breach of the Lent fast; and surfeiting 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 far more nutritive of the flesh, and incentive of fleshly lusts? With what conscience enjoin such abstinence for a penance, and then presently release it again for a penny? Indeed the Gloss upon the 
(a) Dist. 84. ca Presbyter.  Canon, that doth so, hath a right worthy and a right wholesome note: Note, saith the 
(b) Gloss. Ibid.  Gloss, that he who giveth a penny to redeem his fast, though he give money for a spiritual thing, yet he doth not commit Simony, because the contract is made with God. If these men had not seared up their consciences: would they not think you, feel some check at the broaching of such ridiculous and inconsistent stuff, as floweth from these two heads of Devilish Doctrines; of forbidding to Marry, and commanding to abstain from Meats?  

§. 20.  I deny not, but the bawds of that strumpet, the Doctors of that Church, have their colourable pretences wherewith to blanche over these errors: else the lies would be palpable; and they should not otherwise fill up the measure of their Apostasy, according to the Apostles Prophecy, in teaching these lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on, are yet so thinn; that a steady eye, not bleered with prejudice, may discern the lie through them, for all the Hypocrisy. As might easily be shown; if my intended course led me that way, and did not rather direct me to matter of more profitable and universal use. Having therefore done with them, it were good for us in the third place, (that we might know our own freehold with better certainty, and keep ourselves within our due bounds;) to inquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit. A point very needful to be known for the resolution of many doubts in conscience, and for the cutting off of many questions and disputes in the Church: which are of very noisome consequence, for want of right information herein. I have other matter also to entreat of: and therefore since I may not allow this enquiry so large a discourse, as it well deserveth; I shall desire you to take into your Christian consideration, these Positions following.  
The first, 
§. 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 express. 
(a) Rom. 14.20.  All things are pure; 
(b) 1 Cor. 10.23.  All things are lawful; 
(c) 1 Cor. 3.22.  All are yours; elsewhere: and here, Nothing to be refused.  
The second Position. Our Christian liberty equally respecteth the using, and the not using of any of God's creatures. 
§. 22.  There is no Creature, but a Christian man by virtue of his liberty, as he may use it upon just occasion, so he may also upon just cause refuse it. 
(d) 1 Cor. 6.12  All things are lawful for me, saith S. Paul, but I will not be brought under the power of any thing. Where he establisheth this liberty in both the parts of it: liberty to use the Creatures, or else they had not all been lawful for him; and yet liberty not to use them, or else he had been under the power of some of them. Whence it followeth, that all the Creatures of God stand in the nature of things indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duly considered, shall direct.  
The third Position. 
§. 23.  Our Christian liberty for the using or not using of the creature, may without prejudice admit of some restraint in the outward practice of it. Ab illicitis semper, quandoque, & à licitis; I think it is S. Gregory's; A Christian must never do unlawful; nor yet always, lawful things. St. Paul had liberty to eat flesh, and he used that liberty, and ate flesh; yet he knew there might be some cases, wherein to abridge himself of the use of that liberty so far, as 
(e) 1 Cor. 8.13.  not to eat flesh whilst the world standeth. But what those Restraints are, and how far they may be admitted without prejudice done to that liberty, that we may the better understand, let us go on to  
The fourth Position. Sobriety may and aught to restrain us in the outward practice of our Christian liberty. For our Dye●; 
§. 24.  all fish, and flesh, and fowl, and fruits, and spices, are lawful for us, as well as Bread and herbs: but may we therefore with thriftless prodigality and exquisite riot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel; all stuffs and colours, the richest silks, and furs, and dies, are as lawful for us, as cloth, and leather, and sheep russet: Christian liberty extendeth as well to one as another. But do we think that liberty will excuse our pride, and vanity, and excess, if we ruffle it out in silks and scarlets, or otherwise in stuff, colour, or fashion unsuitably 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 Marriages, in other things: we ought as well to consider, what in Christian sobriety is meet for us to do; as what in Christian liberty may be done. Scarce is there any one thing, wherein the Devil putteth slurrs upon us more frequently, yea and more dangerously too, (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 ourselves and souls, in the use of God's good Creatures: lest otherwise under the fair title and habit of Christian liberty, we yield ourselves over to a carnal licentiousness.  

§. 25.  The fifth position. As Sobriety: so Charity also may, and aught to restrain us in the outward exercise of our Christian liberty. Charity, I say, both to ourselves, and others. First, to ourselves: for regular charity beginneth there. If we are to 
(a) Mat. 5.29, 30.  cut off our right hand, and to pluck out the right eye, and to cast them both from us, when they offend us: much more than ought we to deny ourselves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either to our bodies, or souls. So a man may, and should refrain from meats, which may endanger his bodily health: But how much more than from every thing, that may endanger the health of his soul? If thou findest thyself inflamed with lust, by dancing; if enraged with choler by game; if tempted to covetousness, pride, uncleanness, superstition, cruelty, any sin, by reason of any of the Creatures: it is better for thee to make a covenant with thine eyes and ears, and hands, and senses (so far as thy condition and calling will warrant thee) not to have any thing to do with such things: than by gratifying them therein, cast both thyself 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 Devil's captives.  
But Charity, though it begin at home, yet it will abroad; and not resting at ourselves, 
§. 26.  reacheth to our brethren also: of whom we are to have a due regard in our use of the Creatures. An argument wherein St. Paul often enlargeth himself: as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, that 
(b) 1 Cor. 14.26.  all things be done to edification; that things lawful become 
(c) 1 Cor. 10.23.  inexpedient, when they offend rather, than edify: that though 
(d) Rom. 14.20.  all things indeed are pure, yet it is evil for that man which useth them with offence: that albeit flesh and wine and other things be lawful, yet 
(e) Ibid. vers. 21.  it is good neither to eat flesh, nor to drink wine, nor to do any thing whereby a man's brother stumbleth, or is offended, or is made weak. Hitherto appertaineth that great and difficult common-place of scandal, so much debated and disputed of by Divines. The Questions and Cases are manifold; not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of scandal, for our weak brother's sake, we may, and sometimes ought, to abridge ourselves of some part of our lawful Liberty.  
Besides these two, Sobriety and Charity, there is yet one restraint more, 
§. 27.  which ariseth from the duty we owe to our Superiors, 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 Superiors may and aught to restrain us in the outward exercise of our Christian liberty. We must 
(a) 1 Pet. 2.13, 15, 16.  submit ourselves to every Ordinance of man, saith S. Peter, 1 Pet. 2.13. and it is necessary we should do so: for so is the will of God, Ver. 15. Neither is it against Christian liberty if we do so; for we are still as free as before: rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it followeth there, ver. 16. And St. Paul telleth us we 
(b) Rom. 13.5.  must needs be subject, not only for fear, because the Magistrate 
(c) Ibid. ver. 4.  carrieth not the Sword in vain, but also for Conscience sake because 
(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, who is a kind of petty Monarch there, hath authority to prescribe to his children and servants in the use of those indifferent things; whereto yet they, as Christians, have is much liberty as he. The servant, though he be 
(e) 1 Cor. 7.22.  the Lords freeman, yet is limited in his diet, lodging, livery, and many other things by his Master: and he is to submit himself to his Master's appointment in these things, though perhaps in his private affection he had rather his Master had appointed otherwise: and perhaps withal in his private judgement, doth verily think it fitter his Master should appoint otherwise. If any man under colour of Christian liberty, shall 
(f) 1 Tim. 6.3, 5.  teach 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 do, but doteth about questions and strife of words, etc. 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 Patriae, as the Master is Pater familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian: or under that colour shall exempt inferiors from their obedience to such determinations, he must blame Saint Paul; nay he must blame the Holy Ghost, and not us; if he hear from us that he is proud, and knoweth nothing, and doteth about unprofitable Questions. Surely, but that experience showeth us it hath been so, and the Scriptures have foretold us that 
(a) 1 Cor. 11.19.  it should be so: that there should be differences, and sidings, and part-taking in the Church: a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and constitutions, so restraining us in the use of the Creatures.  

§. 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. The truth is, our liberty is equal in both: the power of Superiors for restraint equal in both, and the necessity of obedience in Inferiors equal to both. No man hath yet been able to show, nor I think ever shall be, a real and substantial difference indeed, between them to make an inequality. But that still, as civil Magistrates have sometimes, for just politic respects, prohibited some trades, and manufactures, and commodities, and enjoined othersome, and done well in both: so Church-governors may upon good considerations, (say it be but for order and uniformities sake,) prescribe the times, places, vestments, gestures, and other Ceremonial Circumstances to be used in Ecclesiastical Offices and assemblies. As the Apostles in the first Council holden at jerusalem in Acts 15. laid upon the Churches of the Gentiles for a time, a 
* Acts 15.28, 29.  restraint 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 between one and another of them, there may be some difficulty: and the greatest difficulty, and which hath bred most trouble, is in comparing the cases of scandal and disobedience together, when there seemeth to be a repugnancy between Charity and Duty. As for example. Suppose in a thing which simply and in itself we may lawfully according to the Liberty we have in Christ, either use or forbear; Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way, Authority requiring the use: in such a case what are we to do? It is against Charity to offend a brother; and it is against Duty, to disobey a superior. And yet something must be done: either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which, if we will but lay things rightly together; hath not in it so much hardness as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our public Governors, than to our private Brethren; and be more careful to obey them, than to satisfy these, if the same course will not in some mediocrity satisfy both. Alas, that our brethren who are contrary minded, would but with the spirit of sobriety admit common Reason to be umpire in this case: Alas, that they would but consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of confusions upon the contrary practice. Say what can be said, in the behalf of a Brother; all the same, and more may be said for a Governor. For a Governor is a Brother too, and something more: and Duty is Charity too, and something more. If then I may not offend my Brother, then certainly not my Governor: because he is my Brother too, being a man, and a Christian, as well as the other is. And the same Charity, that bindeth me to satisfy another Brother, equally bindeth me to satisfy this. So that, if we go no farther, but even to the common bond of Charity, and relation of Brotherhood; that maketh them equal at the least: and therefore no reason, why I should satisfy one that is but a Private Brother; rather than the public Magistrate, who (that public respect set aside) is my Brother also. When the Scales hang thus even, shall not the accession of 
(a) Si tantopere cavenda sunt scandala p●r vulorum, quanto amplius praelatorum? Bernard. de Precept. & 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 implieth Charity) greater than a single scandal against Charity alone? If private men will be offended at our Obedience to public Governors; we can but be sorry for it: We 
(b) 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 a double person; and must answer for it, both as the giver and the taker. If offence be taken at us, there is no woe to us for it, if it do not come by us; 
(c) Ma●. 8.7.  Woe to the man by whom the offence cometh: and it doth not come by us, if we do but what is our duty to do. The Rule is certain and equitable; The respect of private scandal ceaseth, where lawful authority determineth our liberty: and that restraint which proceedeth from special Duty, is of superior reason to that which proceedeth but from Common Charity.  
Three Moderatours then of our Christian liberty to the Creatures we 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 suspicion; let this be our Eighth and last Position. No respect whatsoever can, or aught to diminish the inward freedom of the conscience to any of the Creatures. And this inward freedom is it, wherein especially consisteth our Christian liberty to the Creature. This freedom we are all bound to maintain to the utmost of our powers; and not to suffer ourselves to be made 
(a) 1 Cor. 7.23.  the servants of men, (otherwise than in 
(b) Gal. 5.13.  serving one another by love:) but to 
(c) Gal. 5.1.  Stand fast in the liberty wherein Christ hath set us free. Now this liberty consisteth in a certain resolution of judgement, and a certain persuasion of conscience arising thence, that all the Creatures of God are in themselves lawful, and free for us either to use or refuse, as we shall see it expedient for us: and that neither the use nor the forbearance of them, doth of itself 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) Rom. 14.17.  The kingdom of God is not meat and drink, saith Saint Paul: 
(e) 1 Cor. 8.8.  Neither if we eat, are we the better; neither the worse, if we do not eat; nor on the contrary. Now here is the wickedness, and the usurpation of the High Priest of 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 he forbiddeth; and annexing operative holiness, and power both satisfactory, and meritorious, to the things he enjoineth. Which usurpation, whosoever hateth not in him with a perfect hatred, is justly unworthy of, and shamefully unthankful for, that liberty and freedom, which the blessed Son of God hath purchased for his Church.  

§. 32.  But this inward freedom once established in our hearts; and our consciences fully persuaded thereof: let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobriety, Charity, and Duty shall require. For we must know, that the Liberty of a Christian is not in eating, and wearing, and doing, what and when, and where and how he list; but in being assured that it is all one before God, (in the things themselves barely considered,) whether he eat or not eat, wear or not wear, do or not do, this or that: and that therefore, as he may upon just cause eat and wear, and do; so he may upon just cause also refuse to eat, or wear, or do this thing or that. Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one way, and tied ad 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 too that liberty freely use that Creature. But if any of those former respects require thou shouldest forbear; thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty therefore here, as before, and oughtest according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free: and as well the use as the refusal, and as well the refusal as the use, do equally and alike belong to the true liberty of a Christian.  
We have seen now, what liberty God hath allowed us: and therein we may see also his great goodness and bounty towards us, in making such a world of Creatures, 
§. 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 thankfulness, proportionable to such receipts? Let us not rejoice too much in the Creatures goodness, nor glory too much in our freedom thereunto: unless there be in us, withal, a due care and conscience to perform the Condition, which God requireth in lieu thereof; neither can their goodness do us good, nor our freedom exempt us from evil. And that condition is, the Duty of Thanksgiving: expressed in the last clause of the verse [If it be received with thanksgiving.] Forget this proviso, and we undo all again, that we have hitherto done, and destroy▪ all that we have already established concerning both the goodness of the Creature, and our liberty in the use thereof: for without thanksgiving, neither can we partake their goodness, nor use our own liberty, with comfort. Of this therefore in the next place: wherein the weight of the duty considered, together with our backwardness thereunto, if I shall spend the remainder of my time, and meditations; I hope my labour (by the blessing of God, and your prayers,) shall not be unprofitable, and my purpose therein shall find, if not allowance in your judgements, at least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent, and by way of common place; were to enter into a spacious field, indeed a very sea of matter without bottom. For mine own ease therefore and yours, I shall confine myself to that branch of it, which is most immediately pertinent to my Text, viz. that tribute of Thanks, which we 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 or 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 acts of prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctify the use of it to us. For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of 
(a) Vers. 5. hic.  Prayer. And we shall accordingly find in the Scriptures elsewhere, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one whereof signifieth properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other. The blessing which our blessed Saviour Jesus Christ used at the consecration of the Sacramental bread, 
(b) Luke 22.17, 19  S. Luke and 
(c) 1 Cor. 11.24.  S. Paul express by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
(d) Ma●. 26.27.  S. Matth. and 
(e) Mark 14.22, 23.  S. Mark, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Prayer of blessing, used before the eating of common bread, is by 
(f) Mat. 15.36. Mark 8.6. John 6.11. Acts 27.35.  every of the four Evangelists in some places described by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And by three of them in other some places, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the name 
(h) See Casaub. ezercit. 16. in Baron. sect. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes found in the writings of the Ancients, for the Sacrament of the Lords Supper; the more usual name whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the holy Eucharist. 
(g) Mat. 14.19. Mark 6.41. Luke 9.16.  And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace after meat; a Sacrifice of Prayer before we use any of the good Creatures of God, and a Sacrifice of Praise after we have used them; the Blessing wherewith we bless the Creature in the Name of God, and the Blessing wherewith we bless the Name of God for the Creature: both these I say together, is the just extent of that Thanksgiving, whereof my Text speaketh, and we are now to entreat.  

§. 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 custom hath established it in the common practice of Christians; not only with inward thankfulness of heart to recount and acknowledge God's goodness to them therein, but also outwardly to express the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases, whether or no they have ground, (as to me it seemeth they have,) from those words of our Apostle, 1 Cor. 10. 
(i) 1 Cor. 10.30.  (For if I by Grace be a partaker, why am I evil spoken of, for that for which I give thanks.) I say, howsoever it be with the phrase; sure we are the thing itself hath sufficient ground from the examples of Christ, and of his holy Apostles. From whom, the custom of giving Thanks at meals, seemeth to have been derived, throughout all succeeding ages, even to us. Of Christ himself we read often, and in every of the Evangelists, that he blessed and gave thanks in the name of himself and the people, before meat; in the 14. and 15. of 
(k) Mat. 14.19. and 15.36.  Matthew, in 6. and 8. of 
(l) Mark 6.41. and 8.6▪  Mark, in 9 of 
(m) Luk. 9.16.  Luke, and in 6. of 
(n) Joh. 6.8.  john. And in Matthew 26. that after meat also, when Supper was ended, he and his Disciples 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 26.30.  sang an hymn, 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) Acts 27.35.  Gave thanks to God in the presence of them all, and then after broke 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, flesh 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) Rom. 14.6.  He 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 lawful or unlawful use of some meats: yet they consented most sweetly, and agreed both in their judgement and practice, in the performance of this religious service of Thanksgiving.  
So then giving of Thanks for our meats and drinks before and after meals, in an outward and audible form, is an ancient, 
§. 36.  a commendable, an Apostolical, a Christian practice: ordinarily requisite as an outward testimony of the inward thankfulness of the heart; and therefore not to be omitted ordinarily, neither but in some few cases. There being the like necessity of this duty, in regard of inward thankfulness, as there is of vocal prayer, in regard of inward Devotion; and of outward Confession, in regard of inward belief: and look what exceptions those other outward duties may admit; the very same, mutandis mutatis, and in their proportion, are to be admitted here. But not only meats and drinks, but every other good Creature also of God, whereof we may have use, aught to be received with a due measure of thankfulness. And if in these things also, so often as in good discretion it may seem expedient for the advancing of God's glory, the benefiting of his Church, or the quickening of our own Devotion, we shall make some outward and sensible expression of the thankfulness of our hearts for them: we shall therein do an acceptable service unto God, and comfortable to our own souls. For, for this cause God instituted of old among his own people, 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 thankfulness; so to be as well good testimonies, and fit expressions of their performance of that duty.  

§ 37.  But if not always, the outward manifestation thereof; yet God ever expecteth at least the true and inward thankfulness of the heart, for the use of his good creatures. 
(a) Col. 3.17.  Whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thanks unto God and the Father by him, Col. 3. 
(b) Phil. 4.6.  Be careful for notbing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. 
(c) Psal. 103.1, 2.  Bless 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 bless God for all he hath from him: he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear; if we consider it, either as an act of justice, or as an act of Religion: as it is indeed and truly both.  

§. 38.  It is first, an Act of justice.. The very law of Nature, which containeth the first seeds and principles of justice, bindeth every man that receiveth a benefit, to a thankful acknowledgement of it first, and then withal (ability and opportunity supposed,) to some kind of retribution. The best Philosophers therefore make gratitude 
(d) Cic. 2. the invent. 13. & 36.  a branch of the Law of Nature; and so account of it as of a thing, than which there is 
(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 virtue more necessary: as nor any thing on the contrary more detestable, than Ingratitude. You cannot lay a 
(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 unthankfulness. Ingratum dicas, omnia dixeris: do but say, he is an unthankful wretch; you need say no more, you can say no worse, by any mortal creature. Verily, every benefit carrieth with it the force of an obligation; and we all confess it: if we receive but some small kindness from another, we can readily and complementally protest ourselves much bound to him for it. Indeed when we say so; we often speak it but of 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 kindness 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 men's hands; because forsooth they will not be beholden to them. Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in 
(g) Non solum is gratus debet esse, qui accepit beneficium; verùm etiam is, cui potestas accipiendi fuit. Cic. de Provinc. Consul. Tàm teneor dono, quam si demittar onustus. Horat. 1. Epist. 7.  not accepting a kind offer, as in not requiting a good turn;) and therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bare fear of unthankfulness one way, to become wilfully unthankful another?) though I say, it be a fond and perverse course in them: yet it argueth withal in them a strong apprehension of the equity of that principle of Nature and justice, which bindeth men that receive benefits, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a necessity of requital and retribution. Truth it is; to God our heavenly Father first, and then to our earthly 
(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 thankfulness, as not to our Parents, so neither to God: it rather bindeth us the faster thereunto. The same Law of Nature, which teacheth us to requite a good turn to the uttermost, where there is wherewithal to do it, and withal a fair opportunity offered; teacheth us where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testify at least the thankfulness of our hearts, and our unfeigned desires of requital. Which 
(b) In beneficio reddendo, plus animus, quam census operatur: magisque praeponderat benevolentia, quam 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 itself: can we doubt of 
(c) Ut desint vires, tamen est laudanda voluntas: Hac ego contentos auguror esse Deos. Ovid. de Pont.  God's 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) Luk. 17.10  an unprofitable servant, and 
(e) Job 22. ●.  cannot be profitable unto God, as he that is wise may be profitable to himself and his neighbours; and that 
(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  his goodness, though it might be pleasurable to the Saints that are on the earth, yet it could not extend unto the Lord. All this he knew: and yet knowing withal that God accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his language to that key, in Psal. 116. Quid retribuam? What requital shall I make? What shall I render unto the Lord, for all his benefits towards me? I will take the Cup of salvation, and call upon the Name of the Lord. This thankful heart he knew God valued as a Sacrifice: nay, 
(g) Psal. 11●. 12, 13.  preferred before Sacrifices. For having rejected them at Verse 8. 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. X●noph▪ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  [I will not reprove thee for thy sacrifices, etc.] He exacteth this at Vers. 14. of Psal. 50. [Offer unto God thanksgiving, etc.] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these 
(i) Psalm 50.8, 14.  Vitulos labiorum, these calves of our lips, as the Prophet; and these 
(k) Osee 14.2.  Fructus labiorum, these fruits of our lips, as the Apostle calleth them. [Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, Heb. 13.] More than this, in his Mercy he will not desire: less than this, in all reason we cannot give. Thankfulness is an Act of justice: we are unjust, if we receive his good Creatures, and not return him thanks for them.  
It is not only an Act of justice: it is an act of Religion too; and a branch of that service whereby we do God worship and honour. 
§. 39  
(l) Heb. 13.15.  
(a) Psal. 50.23.  Who so offereth praise, he honoureth me, Psal. 50. ver. last. Now look what honour we give unto God, it all redoundeth to ourselves at the last with plentiful advantage; 
(b) 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) Ver. 5. hic.  it is sanctified by the word of God, and prayer. Understand not by the word of God there, his written word, or the Scriptures; as some yet give the sense, not without violence to the words, though the thing they say be true: but, more both naturally to the construction of the words, and pertinently to the drift & scope of our Apostle therein, understand rather the word of his eternal counsel 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 God's decree and providence, implieth two things: the own, respecting the Creatures, that they do their kindly office to us; the other, respecting us, that we reap holy comfort from them. For the plainer understanding of both which; instance 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 powerful 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 Tempter, 
(d) Deut. 8.3. Matth. 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 virtue which the Bread hath, it hath from his decree; because the word is already gone out of his mouth, that 
(e) Psal. 104 15.  bread should strengthen man's 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 powerful decree, 
(f) Psal. 33.9.  [He spoke the word, and they were made; he commanded, and they were Created.] So in all their operations in actu secundo, when they do at any time exercise those natural faculties, and do those Offices for which they were created; all this is still done, by the same powerful word and decree of God, 
(g) Heb. 1.3.  [He upholdeth all things by the word of his power.] As we read of bread, so we often read in the Scriptures of 
(a) Levit. 26.26. Psal. 105.16. Ezek. 4.16. Firmamentum panis. Vulg.  the staff of bread: God sometimes threateneth he will break the staff of bread. What is that? Bread indeed is the staff of our strength; it is the very stay and prop of our lives: if God break this staff, and deny us bread, we are gone. But that is not all, bread is our staff: but what is the staff of bread? Verily, the Word of God, blessing our bread, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the bread, whereby it sustaineth us. If God break this staff of bread, if he withdraw his blessing from the bread, if by his countermand he inhibit or restrain the virtue of the bread; we are as far to seek with bread, as without it. If sanctified with God's word of blessing; a little pulse 
(b) Dan. 1.12, 15.  and water, hard and homely fare shall feed Daniel as fresh, and fat, and fair, as the King's dainties shall his Companions: a 
(c) 3 Kin. 19.6, 8▪  cake and a cruse of water, shall suffice Eliah nourishment enough to walk in the strength thereof forty days and nights: a few 
(d) Joh. 6.9, 12.  barley loaves and small fishes shall multiply to the satisfying of many thousands, eat while they will. But if God's Word and Blessing be wanting; 
(e) Gen. 41.20, 21.  the lean Kine may eat up the Fat, and be as thin, and hollow, and ill-liking as before: and we may, as the Prophet Haggai speaketh, 
(f) Agg. 1.6.  eat much 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) Matth. 5.45.  light and dew of Heaven, the wicked partake as well as the godly, and the thankless as the thankful. But there is a second degree also, beyond this; which is proper and peculiar to the Godly. And that is, when God not only by the word of his Power bestoweth a blessing upon the Creature: but also causeth the Echo of that word to sound in our hearts by the voice of his Holy spirit, and giveth us a sensible taste of his goodness to us therein: filling our hearts not only 
(h) Acts 14.17.  with that joy and gladness, which ariseth from the experience of the effect, viz. the refreshing of our natural strength, but also joy and gladness 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) Psal. 4.6.  light of his countenance. For as it is the kind welcome at a Friend's Table, that maketh the cheer good, rather than the quaintness or variety of the dishes, 
(k) Ovid. Metamorph. 8.  (Super omnia vultus Accessere boni;) so as that 
(l) Pro. 15.17.  a dinner of green herbs with love and kindness, is better entertainment than a stalled Ox with bad looks: so the light of God's favourable countenance, shining upon us through these things, is it, which 
(m) Psal. 4.6, 7.  putteth more true gladness into our hearts; than doth the corn, and the wine, and the oil themselves, or any other outward thing that we do or can partake. Now this sanctified and holy and comfortable use of the Creatures, ariseth also from the word of God's decree; even as the former degree did: but not from the same decree. That former issued from the decree of common providence; and so belonged unto all, as that Providence is common to all. But this later degree proceedeth from that special word of God's decree, whereby for the merits of Christ Jesus, 
[a] 1 Cor. 15.45.  the second Adam, he removeth from the Creature that 
[b] Gen. 3.17.  curse, wherein it was wrapped through the sin of the first Adam. And in this the wicked have no portion; as being out of Christ: so as they cannot partake of God's Creatures, with any solid or sound comfort; and so the Creatures remain, (in this degree) unsanctified unto them. For this reason, the Scriptures style the 
[c] Heb. 12.23.  Faithful Primogenitos, the first born; as to whom belongeth 
[d] Deut. 21.17.  a double portion: and 
[e] Rom. 4.13.  Haeredes 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] 1 Cor. 3.22, 23.  [All things are yours, and you are Christ's, and Christ is Gods:] As if these things were none of theirs, who are none of Christ's. And in the verse before my Text, he saith of meats, that 
[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 have not right to the Creatures of God, in such ample sort, as the Godly have. A kind of Right they have, and we may not deny it them; given them by God's unchangeable ordinance at the Creation: which being a branch of that part of God's Image in man, which was of natural and not of supernatural grace, might be, and was foully defaced by sin; but was not, neither could be wholly lost, as hath been 
[h] See before §. 14.  already in part declared. A Right than they have: but such a right, as reaching barely to the use, cannot afford unto the user true comfort, or found peace of Conscience, in such use, of the Creatures. For, though nothing be in, and of itself unclean; for Every Creature of God is good: yet to them that are unclean, ex accidenti every Creature is unclean and polluted, because it is 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 expressly assigneth this cause, 
[i] Tit. 1.15.  To 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] Sincerum est nisi vas, quodcunque infundis acescit. Horat. 1 Epist. 2.  nasty Vessel soureth all that is put into it: so a Conscience not 
[l] Fide purificans▪ corda. Acts 15.9.  purified by faith, casteth pollution upon the best of God's Creatures.  
But what is all this to the Text, 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 unjointed, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerful and good word of God, blessing it unto us: that duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our consciences, that that word of blessing is proceeded out of the mouth of God. And such is this duty of Thanksgiving: appointed by God, as the ordinary means, and proper instrument, to procure that word of blessing from him. When we have performed this sincerely and faithfully; our hearts may then, with a most cheerful, but yet humble confidence, say Amen, So be it: in full assurance that GOD will join his Fiat to ours; Crown our Amen with his; and to our So be it of Faith and Hope, add his of Power and Command: blessing his Creatures unto us, when we bless him for them; and sanctifying their use to our comfort, when we magnify his goodness for the receipt. You see therefore how, as unseparable and undivided companions, the Apostle joineth these two together: the one, as the Cause, the other, as the Means of the Creatures sanctification: [It is sanctified by the word of God, and Prayer:] By the Word of God's powerful decree, as the sole efficient, and sufficient Cause: and by the Prayer of Thanksgiving (for such Prayer he meaneth, as either hath Thanksgiving joined with it, or else is a part of Thanksgiving, or Thanksging a part of it:) by Prayer I say and Thanksgiving, as the proper Means to obtain it. This is the blessed effect of Thanksgiving, as it is an Act of Religion. And thus you have heard two grand Reasons, concluding the necessity of thanksgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of justice: because it is 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 word of Blessing, to sanctify the Creatures to the uses of our lives, & to the comfort of our consciences. This Thanksgiving being an Act both of justice & Religion: whensoever we either receive or use any good Creature of GOD; without this, we are unjust in the Receipt, and in the Use profane. It is now high time, we should from the premises infer something for our farther use and Edification.  
And the first Inference may be, shall I say for Trial; or may I not rather say, for Conviction? since we shall learn thereby, 
§. 43.  not so much to examine our Thankfulness, how true it is; as to discover our unthankfulness, how foul it is. And how should that discovery cast us down to a deep condemnation of ourselves for so much both Unjustice and Profaneness, when we shall find ourselves guilty of so many failings in the performance of such a necessary Duty both of justice and Religion? But we cannot abide to hear on this ear: We unthankful to God? far be that from us: we scarce ever speak of any thing we have, or have done, or suffered; but we send this clause after it, I thank God for it. And how are we unthankful, seeing we do thus? It is a true saying, which one saith; Thanking of God, is a thing all men do, and yet none do, as they should. It is often in udo, but seldom in imo: it swimmeth often upon the tip of our tongues, but seldom sinketh into the bottom of our hearts. I thank God for it, is, as many use it, rather a 
[a] Usu quodam magis quam sensu vel affectu, personare in ore multorum gratiarum actionem advertere est. Bern. in Cant. serm. 13.  Byword, than a Thanksgiving: so far from being an acceptable service to God, and a magnifying of his name; that it is rather itself a grievous sin, and a taking of his holy name in vain. But if we will consider duly and aright, not so much how near we draw unto God with our lips, as how far our hearts are from him when we say so: we shall see what small reason we have, upon such a slender lip-labour to think ourselves discharged either of the bond of thankfulness, or from the sin of unthankfulness. Quid verba audiam, facta cum 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 do thereby but make ourselves the greater and deeper liars.  

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

§. 45.  And first, we fail in our Recognition, and in the due acknowledgement of God's blessings. And therein first, and let that be the first degree of our unthankfulness; in letting so many blessings of his slip by us, without any regard, or so much as notice taken of them: Whereas knowledge must ever go before acknowledgement, and Apprehension before Confession. There is a twofold Confession to be made unto God: the 
[b] Confessio gemina est: aut Peccati, aut Laudis. Aug. exp. 2. in Ps. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 93.  one of our sins; the other, of his goodness. That belongeth to Repentance; this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithful, when it is most punctual: and in both, we come to make default, for want of taking such particular information, as we ought, and might. In our Repentance, we content ourselves commonly with a general Confession of our sins: or at the most, possibly sometimes make acknowledgement of some one or a few grosser falls, which gall our Consciences, or which the world cryeth shame of: and if we do that, we think we have made an excellent Confession. So in our Thanksgivings, ordinarily we content ourselves with a general acknowledgement, of God's goodness and mercies to us; or sometimes possibly recount some one or a few notable and 
[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 show ourselves 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 if we desired to show ourselves truly thankful; we should take notice (so far as possibly we could, and in the species at least,) of all God's blessings, small and great; and bring them all before him in the Confession of praise. We should even 
[b] joh. 6.12▪  Colligere fragmenta, gather up the very broken meats, and let nothing be lost, those 
[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 too, and when we have done, lie 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 crumb we put in our mouths, every drop wherewith we cool our tongues, the very air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness taketh away the observation, we receive from his fullness: and many of these are renewed every morning, and some of these are renewed every minute: And yet how seldom do we so much as take notice of many of these things? How justly might that complaint with GOD maketh against the unthankful Israelites, be taken up against us? 
[d] Esay. 1.3.  The Ox knoweth his Owner, and the Ass his Master's crib: but Israel doth not know, my people doth not consider.  
The second degree of our unthankfulness to God, and that also for want of faithful Acknowledgement, is: 
§. 46.  in ascribing the good things he hath given us to our own deserts, or endeavours, or to any of thert●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 ourselves for them, we beat our brains for them, we got them out of the fire, and sweat for them; we may thank our good friends, or we may thank our good selves for them. Thus do we 
(a) Hab. 1.16.  Sacrifice unto our own nets, and burn incense to our drag, as if by them our portion were fat, and our meat plenteous. And as 
(b) Luk. 13.1.  Pilate mingled the blood of the Galileans with their own sacrifices: so into these spiritual 
(c) Psal. 50.14.  Sacrifices of Thanksgiving, which we offer unto GOD, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and friends, still some one thing or other of our own; and so rob God, if not of all, yet of so much of his honour. This kind of unthankfulness God both foresaw and forbade in his own people, Deu. 8. warning them to take heed, verse 17. jest when they abounded in all plenty and prosperity, 
(d) Deut. 8.14.17.  They should forget the Lord, and say in their hearts, my power and the might of my hand hath gotten me this wealth. The very saying or thinking of this was a forgetting of God. 
(e) Ibid. 18.  But (saith Moses there) Thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, etc. The whole Chapter is none other but a warn-word against unthankfulness. All 
(f) Est super bia, & de●ictum maximum, uti datis tanquam invatis; & in acceptis beneficiis gloriam usu●pare beneficii. Bernard de dilig. Deo.  glorifying in ourselves, all vain boasting of the gifts of God, or bearing ourselves high upon any of his blessings, is a kind of smothering of the receipt; and argueth in us a kind of loathness to make a free acknowledgement of the Givers bounty: and so is tainted with a spice of unthankfulness in this degree. 
(g) 1 Cor. 4.7.  If thou didst receive it; why dost thou glory, as if thou hadst not received it? saith my Apostle elsewhere. He that glorifieth in that, for which he even giveth thanks; doth by that glorying, as much as he dareth, reverse his thanks. The Pharisee, who 
(h) Luk. 18.11.  thanked God he was not like other men; did even then, and by those very thanks, but bewray his own wretched unthankfulness.  
Besides a faithful Recognition, in freely acknowledging the benefit received; 
§. 47.  there is required unto thankfulness 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 Forgetfulness of his benefits. When we so easily 
(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 naturally forgetful, yet 
(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 he had lent his moneys. In Deut. 8. Moses warneth the people, (as you heard) to 
(a) Deut. 8.14.  beware, lest being full they should forget the Lord that had fed them: and David stirreth up his soul in Psal. 103. to 
(b) Ps. 103.2.  bless the Lord, and not to forget any of his benefits. We all condemn Pharaohs Butler of unthankfulness to joseph, (and so we may well do; for he afterwards 
(c) Gen. 41.9  condemned himself for it:) in that having received comfort from joseph, when they were fellow-Prisoners, he yet 
(d) Gen. 40.23.  forgot him when he was in place where, and had power and opportunity to requite him. How inexcusable are we, that so condemn him? seeing wherein we judge him▪ we condemn ourselves as much, and much more: for we do the same things, and much worse. He forgot joseph, who was but a man like himself: we forget God. He had received but one good turn: we many. It is like he had none about him to put him in mind of joseph; for as for joseph himself, we know he lay by it, and could have no access: we have God himself daily rubbing up our memories, both by his word and Ministers, and also by new and fresh benefits. He, as soon as a fair occasion presented itself, confessed his fault, and remembered joseph; thereby showing his former forgetfulness to have proceeded rather from negligence than Wilfulness: we after so many fresh remembrances and blessed opportunities, still continue in a kind of wilful and confirmed resolution, still to forget. Well may we forget these private and smaller blessings; when we begin to grow but too forgetful of those great and public Deliverances GOD hath wrought for us. Two great Deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land; such as I think, take both together, no Christian age or Land can parallel: One formerly, from a foreign Invasion abroad; another since that, from an hellish Conspiracy at home: both such, as we would all have thought, when they were done, should never have been forgotten. And yet, as if this were Terra Oblivionis, the land where all things are forgotten, how doth the memory of them fade away, and they by little and little grow into forgetfulness! We 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 unthankfulness is, in undervaluing Gods blessings, 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) Psal. 106.24.  Psal. 106. They thought scorn of that pleasant Land: and were ever and anon, and upon every light occasion repining against God and against Moses; always receiving good things from GOD, and yet always discontent at something or other. And where is there a man among us that can wash his hands in innocency, and discharge himself altogether from the guilt of unthankfulness in this kind? Where is there a man so constantly and equally content with his portion; that he hath not sometimes or other either grudged at the leanness of his own, or envied at the fatness of another's lot? We deal with our God herein, as Hiram did with Solomon. Solomon gave him twenty Cities in the land of Galilee: but because the Country was low and deep (and so in all likelihood the more fertile for that,) 
(a) Reg. 29.11, 13.  they pleased him not; and he said to Solomon, 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 God's gifts; if they be not in every respect such, as we in our vain hopes, or fancies, have ideated unto ourselves. This is dirty; that barren: this too solitary; that too populous: this ill-wooded; that ill-watered; a third ill-ayred; a fourth ill-neighboured. This 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas 16.  grudging and repining at our portions, and faulting of God's gifts, so frequent among us, argueth but too much the unthankfulness of our hearts.  
The last thing required unto Thankfulness, (after a faithful Acknowledgement of the receipt, 
§. 49.  and a just Valuation of the thing received:) is Retribution and Requital. And that must be real, if it be possible: but at the least, it must be 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 Unthankfulness. To a Requital (as you 
(c) See before, §. 38.  heard) justice bindeth us: either to the party himself that did us the good turn, if it may be, and be either expedient or needful; or at the least, to his. David retained such a grateful memory of Jonathan's true friendship and constant affection to him; that after he was dead and gone, he harkened after some of his friends, that he might requite Jonathan's love by some kindness to them. [
(d) 2 Sam. 9.1.  Is there yet any left of the house of Saul, that I may show him kindness for Jonathans' sake?] and surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well-deserving a Father to perish for want of his help; and would not strain himself a little even beyond his power (if need were) to succour him. Indeed to God, as we heard, we can render nothing that is worthy the name of Requital: we must not so much as think of that. But yet somewhat we must do, to express the true and unfeigned thankfulness of our hearts: which, though it be nothing less, yet it pleaseth him for Christ's sake to interpret as a Requital. And that to Him, and His: To Him, by seeking his glory; to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars; from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of subjects. And are we not then foully ingrateful to God, to whose goodness we 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 heartblood in our bodies? But how much more ungrateful, if we think much, for his sake to forgo liberty, lands, livings, houses, goods, offices, honours, or any of these smaller and inferior things? Can there be greater unthankfulness, 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 sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto GOD of those things he hath given us, whatsoever he shall require of us. But yet even in these peaceable times there want not opportunities, whereon to exercise our Thankfulness; and to manifest our desires of requital: though not to him, yet to his. To his servants and children in their afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviour's prediction, (or rather promise,) 
(a) Mat. 26.11.  Pauperes semper habebitis, The poor you shall always have with you, as my Deputy-receivers; but me (in person) ye shall not have always. And what we do, or not do, to 
(b) Mat. 25.50  these, whom he thus constituted his Deputies, he taketh it as done or not done unto himself. If when God hath given us prosperity, we suffer these to be distressed, and comfort them not; or victuals, to perish, and feed them not; or clothing, to starve, and cover them not, or power, to be oppressed, and rescue them not; or ability in any kind, to want it, and relieve them not: Let us make what shows we will, let us make what profession we will of our thankfulness to God, what we deny to these, we deny to him; and as we deal with these, if his case were theirs, (as he is pleased to make their case his,) we would so deal with him. And what is to be unthankful, if this be not?  
And yet behold unthankfulness, more and greater than this: 
§. 50.  unthankfulness 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 joash as a brand of infamy for ever, that he slew 
(c) 2 Chr. 24.22, 23.  Zachary the son of jehoiada the High Priest, who had been true and faithful to him both in the getting of the kingdom, and in the administration of it: recorded to all posterity, 2 Chron. 24. Thus joash the King remembered not the kindness which jehoiada the Father had done him, but slew his son: and when he died, he said; The Lord look upon it, and require it. And it was not long, before the Lord did indeed look upon it, and require it: the very next verse beginneth to lay down the vengeance that God brought upon him for it. And yet compared with ours, joash his ingratitude was nothing. jehoiada was bound as a subject to assist the right heir: God is not bound to us; he is a debtor to none. joash had right to the Crown before jehoiada set it on his head: we have no right at all to the Creature, but by God's gift. joash though he dealt not well with the son, yet he evermore esteemed the father so long as he lived, and was advised by him in the affairs of his Kingdom: we rebel even against God himself, and cast all his counsels behind our backs. joash slew the son; but he was a mortal man and his subject, and he had given him (at least as he apprehended it) some affront and provocation: we by our sins and disobedience crucify the son of God, 
(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 that ever he dealt unkindly with us, or gave us the least provocation. But as Israel (whom God calleth 
(b) Deut. 32.15.  jeshurun, and compareth to an Heifer fed in large and fruitful pastures,) going always 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 Commandments. It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee 2. that his 
(c) Osee 2.8.  corn, and wine, and oil, and the silver and gold which he had given them, they employed in the service of Baal an abominable Idol. If when God giveth us wit, wealth, power, authority, health, strength, liberty, every other good thing; in stead of using these things to his glory, and the comfortable relief of his servants, we abuse them, some or all, to the service of those Idols which we have erected to ourselves in our hearts; to the maintenance of our pride and pomp, making Lucifer our God; of our pelf and profits, making Mammon our God; of our swinish pleasures and sensuality, making our 
(d) Phil. 3.9.  Belly our God: Are we not as deep in the bill as those Israelites were? as unjust, as they? as profane, as they? as unthankful every way, as they? Flatter we not ourselves: Obedience to God's Commandments, and a sober and charitable use of his Creatures, is the best, and surest evidence of our thankfulness to God, and the fairest requital we can make for them. If we withdraw our obedience, and fall into open rebellion against God; if we abuse them, in making them either the occasions or instruments of sin to the dishonour of God, and damage of his servants: we repay him ill and unworthily for the good we have received, and are guilty of unthankfulness in this foulest and highest degree.  
Now we have seen what we are: 
§. 51.  let us say the worst we can by unthankful ones; call them wretches, caitiffs, churls, any thing; load them with infamies, disgraces, contumelies; charge them with injustice, profaneness, Atheism; condemn them, and with them the vice itself, Unthankfulness to the pit of Hell: do all this, and more, and spare not; and as David did at nathan's parable, when we hear any case or example of ingratitude in any of the former degrees, whether really done, or but in a parable, pronounce sentence upon the guilty, 
(a) 1 Sam. 12.5  The man that hath done this thing shall surely die. But withal let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, 
(b) Ibid. 7.  Thou art the man. We, we are the men, We are these unthankful ones: Unthankful to God, first in passing by so many of his blessings without taking any consideration of them; Unthankful secondly, In ascribing his blessings wholly or partly to ourselves, or any other but him; Unthankful, thirdly, In valuing his blessings so lightly as to forget them; Unthankful, fourthly, In diminishing the worth of his blessings, and repining at our portion therein; Unthankful, fifthly, In not rendering to him and his according to the good he hath done for us; but sixthly, and most of all unthankful in requiting him evil for good, and hatred for his good will. Dealing thus with him, let us not now marvel, if he begin to deal something strangely, and otherwise 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 small comfort in them, when we use them; if they be unanswering our expectations, when we have been at some pains and cost with them; if as the Prophet speaketh, 
(c) Agg. 1.6.  We sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloth us and 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: ourselves are the causers of all our woe. It is our great unthankfulness that blasteth all our endeavours; that leaveneth with sourness whatsoever is sweet, and turneth into poison whatsoever is wholesome in the good Creatures of God. It is the 
(d) Ver. 5. hic.  word of God, and Prayer that sanctifieth them to our use; and they are then good, when they are received with thanksgiving? so long as we continue unthankful; we are vain if we look for any sanctification in them, if we expect any good from them.  
I have now done with my first Inference, for trial, 
§. 52.  or rather Conviction: I add a second of Exhortation. The duty itself being so necessary as we have heard Necessary, as an Act of justice for the receipt of the Creature: and necessary, as an Act of Religion for the sanctifying of the Creature: how should our hearts be inflamed with an holy desire, and all our powers quickened up to a faithful endeavour, conscionably to perform this so necessary a duty? One would think that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we are unreasonable; and much ado there is to persuade us to any thing that is good, even when we are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon 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; jucundum, 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 concur. 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 delightful 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 do jointly concur, and that also in an excellent measure? David hath wrapped them all together in one verse, in the beginning of Psalm 147, 
(a) Psal. 147.1.  Praise ye the Lord, for it is good; yea it is a pleasant thing, and praise is comely. It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty: and what can heart wish more? Again, many good virtues and graces of God in us shall expire together with us: which though they be eternal in their fruit and reward, yet are not so as to their proper Acts; which after this life shall cease, because there shall be neither need, nor use of them then, 
(b) 1 Cor. 13.3.  Whether there be Prophecies, they shall fail; or whether there be tongues, they shall cease: or whether there be knowledge, it shall vanish away. There shall be no use of taming the flesh by Fasting, or of supplying the want either of others by Alms, or of ourselves by Prayer. Nay even Faith and Hope themselves shall have an end: for we shall not then need to believe, when we shall see: nor to expect, when we shall enjoy. But giving of Thanks, and praise, and honour, and glory unto God, shall remain in the Kingdom of heaven and of glory. It is now the continual blessed 
(c) Rev. 4.8.11. & 7, 11, 12.  exercise of the glorious Angels and Saints in Heaven: and it shall be ours, when we shall be translated thither. O that we would learn often to practise here, what we hope shall be our eternal exercise there! O that we would accustom▪ ourselves, being 
(a) Eph. 5.18, 20.  Filled in the spirit to speak to ourselves in Psalms and Hymns and spiritual Songs, singing and making melody in our hearts to the Lord: giving thanks always for all things unto God and the Father, in the name of our Lord jesus Christ: as speaketh our Apostle, Ephes. 5.  
Consider secondly, the multitude and variety and continuance of God's blessings: 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. But what canst thou allege, or how excuse thy unthankfulness: when his mercies are renewed every morning, nay every 
(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) Psal. 145.16.  opening his hand, and pouring out his blessings, and 
(d) Psal. 68.29.  loading and even overwhelming thee with his benefits: as if he did vie with thee, and would have thee see, how easily he can overcome thy evil with his goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence! His Angels are about thee, though thou knowest it not: from a thousand unknown dangers he delivereth thee, which thou suspectedst not: he still continueth his goodness unto thee, and repriveth thy destruction, though thou deservedst it not. What should I say more, thy very life and being thou owest to him. 
(e) Acts 17.28.  In whom we all live and move, and have our being: thence resolve with holy David, to sing praise unto the Lord, 
(f) Psal. 104.33.  As long as thou livest; and to sing praise unto thy God, whilst thou hast thy being. Many and continual receipts, should provoke many and continual 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 couldst make pretty shift to 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 Courtesy, 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 thankful for what we have? 
(g) Bern. Ser. 77.  Peremptoria res est ingratitudo, saith Saint Bernard, it cutteth it of all kindness. 
(h) August. Soliloq. c. 18.  Ventus urens & exiccans: like that 
(i) Exod. 14.21. Gratiarum cessat decursus, ubi recursus non fuerit. Bern. serm. 50.  strong east-wind which in a night dried up the Red-sea; it holdeth off the streams of God's bounty from flowing, and drieth 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 ask; even because we are so little thankful to him for former receipts. The 
[a] Eccl. 1.7 suae reddantur. origini fluentae gratiae, ut uberiùs fluant. Bern. ser. 89▪  Rivers return all their waters to the Sea, from whence they had them: and they gain this by the return, that the Sea feedeth them again, and so by a continual fresh supply preserveth them in perpetual being and motion. If they should 
[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 thankfulness for former: as the Earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottles of Heaven with new moisture, to be ●owred down upon her again in due season in kindly and plentiful showers. By our Prayers and Thanksgiving, we erect a Ladder, like that which 
[c] Gen. 28.12.  jacob saw, whereon the Angels ascended and descended; we preserve a mutual intercourse betwixt Heaven and earth; and we maintain a kind of continual trading as it were betwixt God and us. The Commodities are brought us in, they are Gods blessings: for these we traffic by our Prayers and 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] Horat. 1. Epist. 1.  omnia te advorsùm spectantia: this dealing cannot hold long. Rather let us think, that the quicker and speedier and more returns we make, our gains will be the greater: and that 
[e] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Gen. hom. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. hom. 25.  the oftener we pray and praise God for his blessings, the more we secure unto ourselves both the continuance and the increase of them.  

§. 56.  Consider fourthly thy misery, if thou shouldst want those things which God hath given thee. 
[f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tum den●que homines nostra intelligimus bona, Quum, quae in potestate habuimus, ea amisimus. Plaut. in Captiv. 1.2.  Carendo magis quam fruendo. Fool's 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 prize God's blessings as we should, till he for our unthankfulness take them from us, and teach us to value them better before we have them again. We repine at God's great blessings; we grudge at his gentle corrections,: judging these too heavy, those too light. We think our very peace a burden, and complain of plenty as some would do of scarcity; and undervalue the blessed liberty we have of treading in his Courts, and partaking his holy Ordinances: and all this, because by his great goodness we have so long enjoyed them: and this is our guise in every other thing proportionably. Did we but feel a while the miseries of our Neighbour Countries, who want the blessings which we thus slight; or could we but forethink what our misery should be, if we (as they) had our Throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel, or under cruel persecution for it. Did we thus; though our hearts were as hard and cold as stones, it could not be but those thoughts would foften them, and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty what ever it be which we yet have, and for the still continued liberty of his glorious Gospel and sincere worship among us. God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us at once both how to use them better, and how to value 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 Pope's servants and Courtiers in his time: 
(a) Bern. lib. 4. de consid. ad Eugen.  Importuni ut accipiant inquieti donec acceperint, ubi acceperint ingrati. When Suitors come to the Pope's Court with their businesses, the Courtiers and Officers lie in the wind for them, greedily offering their service, and never quiet with them till they have got something: but by that they have got the money, they have forgot the man; and having first served their own turn, they then leave the business to go which way it will. Not much unlike is our dealing with God. When we 
(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 seldom look farther, than after these outward things;) we are as Saint chrysostom speaketh, 
(c) Chrysost. in Psal. 137.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very eager and earnest with God, we must have no Nay; we wrestle with him, and that stoutly, as if we would out-wrestle 
(d) Gen. 32.25, 26.  jacob for a blessing, and we will not let him go till we have obtained it. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom 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) Luk. 17.13, 17.  They lift up their voices; they were all loud enough, whilst they were suitors. Sed ubi novem? there returned not to give God 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) Psal. 81.10.  open our mouths wide, till he 
(g) Psal. 145.16.  open his hand, and fill them with plenteousness: but after, as if the filling of our mouths were the stopping of our Throats, so are we speechless and heartless. Shame we to be so clamorous, when we crave from him; and so dumb when we should give him thanks.  

§. 58.  Consider lastly, how freely God hath given thee, what he hath given thee. 
(a) Bern. in Psal. Qui habitat. Serm. 14.  Dupliciter gratis, saith Bernard: Sine merito, sine labour. Freely both ways: freely without thy desert; and freely without so much as thy pains. Freely first, without thy desert. jacob, a man as well deserving as thou, yet confessed himself. 
(b) Gen. 32.10.  Not worthy of the least of all God's mercies. And Saint Paul cutteth off all challenge of desert, by that interrogatory, 
(c) Rom. 11.35.  Who hath first given him, and it shall be recompensed him? as who should say, No man can challenge God, as if he owed him aught. If he have made himself a debtor to us by his Promise, (and indeed he hath so made himself a debtor to us,) yet that is still gratis, and for nothing: because the promise itself was free, without either 
(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 thankful,) when we had deserved the quite contrary. And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay in giving us much good, when we had done much ill? And as he gave it sine merito; so sine labour too; the Creature being freely bestowed on us, as on the one side not by way of reward for any desert of ours; so neither on the other side by way of wages, for any labour of ours. To show that God giveth not his blessings for our labour merely: he sometimes giveth them not, where they are laboured for; and again he giveth them sometimes, where they are not laboured for. If in the ordinary dispensation of his Providence, he bestow them upon them that labour, as Solomon saith, 
(e) Prov. 12.24. & 13.4.  The diligent hand maketh rich; and seldom otherwise, for 
(f) 2 Thes. 3.10.  (He that will not labour, it is fit he should not eat:) yet that labour is to be accounted but as the means, not as a sufficient cause thereof. And if we dig to the root, we shall still find it was gratis: for even that power to labour was the gift of God; 
(g) Deut. 8.18.  It is God that giveth thee power to get wealth. Yea in this sense, 
(h) see before. Ser. 3. ad Cler.  nature itself 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 God's 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 necessary, 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 practise it, may some say; but we are yet to learn how. The Duty being hard, and our backwardness great; what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a Duty? And so you see, my second Inference for exhortation: breedeth a third, and that is for direction; which for satisfaction of those men that pretend willingness, but plead ignorance, I should also prosecute, if I had so much time to spare. Wherein should be discovered, what be the principal causes of our so great Unthankfulness; which taken away, the effect will instantly and of itself cease. Now those Causes are especially, as I conceive, these five, viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism; 4. Worldly Carefulness, and immoderate desires; 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 to strive for the casting out of those sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other. But because the time, and my strength are near spent; I am content to ease both myself and you, by cutting 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, Epicurism, Carefulness, Security. 
§. 60.   
I place Pride, where it would be; the foremost, because it is of all other 
(a) Maximè facit ingratòs nimius sui suspectus, & infitum mortalitati vitium se suaque mirandi. Se●ec. 2. de benef. 26.  the principal impediment of Thankfulness. Certainly there is no one thing in the World, so much as Pride, that maketh men unthankful. He that would be truly thankful, must have his eyes upon both; the one eye upon the Gift, and the other upon the Giver: and this the proud man never hath. Either through 
(b) 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) 1 Cor. 4.7  boasteth, as if he had not received it. Sometimes again he over-looketh the Gift, as not good enough for him; and so repineth at the Giver, as if he had not given him according to his worth. Either he undervalueth the Gift, or else he overvalueth himself; as if he were himself the Giver, or at least the deserver: and is in both unthankful. To remove this Impediment, who ever desireth to be thankful, let him humble himself, nay empty himself, nay deny himself, and all his deserts; confess himself with jacob 
(a) Gen. 32 10.  less than the least of God's mercies, and condemn his own heart of much sinful 
(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) Superbiae prima soboles inanis gloria— mox invidiam gignet. Greg. 31. Mor. 31.  Daughter the Mother: a second 
(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) 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) Ill●s 〈◊〉 tàm ●ucundum est, multos post se uldere; quam 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 thoughts are Enemies to the tranquillity of the mind: breeding many discontents, and much unthankfulness; whilst our 
(g) Matth. 20.15.  eyes are evil, because God is good to others, or hath been so to us. To remove this impediment; who ever desireth to be truly thankful, let him look upon 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 withholdeth it either in his justice for his former sins, or in his Mercy for his farther good: that God giveth to no man all the desire of his heart in these outward things, to teach him, not to look for absolute contentment in this life, lest of all, in these things. If he will needs look upon other men's things, let him compare himself rather 
(i) Quo●●que aliena ●●p●lla 〈…〉, Tabescat, ●●que se majori ●au●●riorum Turbae comparet? Horat. 1. Serm. Satyr. 1▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch▪ ubi supra.  with them that have less, than those that have more: and therein withal consider, not so much what 
(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 to him: let those many others, that have a scanter portion, make him acknowledge that God hath dealt liberally and bountifully with him. We should do well to understand that saying of Christ, not barely as a Prediction, but as a kind of Promise too, (as I have partly intimated 
(l) See §. 49.  before,) The 
(m) Matth. 26.11.  poor you shall always have with you: and to think that every Beggar that seeketh to us, is sent of God, to be as well a Glass wherein to represent God's bounty to us, as an Object whereon for us to exercise ours. And as for former times: let us not so much think how much better we have been, as how well we are; that we are not so well now, impute it to our former unthankfulness; and fear, unless we be more thankful for what we have, it will be yet and every day worse and worse with us. Counsel very needful for us in these declining times: which are not (God knoweth, and we all know) as the times we have seen: the leprous humour of Popery secretly stealing in upon us, and as a leprosy spreading apace under the skin; and penury, and poverty, as an ulcerous sore, openly breaking out in the very face of the Land. Should we murmur at this; or repiningly complain that it is not with us, as it hath been? God forbid: that is the way, to have it yet, and yet worse. Rather let us humble ourselves for our former unthankfulness, whereby we have provoked GOD to withdraw himself in some measure from us: and bless him for his great mercy, who yet continueth his goodness in a comfortable and gracious measure unto us, notwithstanding our so great unworthiness, and unthankfulness. Thousands of our brethren in the world, as good as ourselves, how glad would they be, how thankful to God, how would they rejoice and sing, if they enjoyed but a small part of that peace and prosperity in outward things, and of that liberty of treading in God's Courts, and partaking of his ordinances, which we make so little account of, because it is not every way as we have known it heretofore?  
The third Impediment of Thankfulness, is Riot, 
§. 62.  and Epicurism: that which the Prophet reckoneth in the Catalogue of Sodoms sins, 
(a) Ezek. 16.49.  Fullness of bread, and abundance of Idleness. This is both a Cause and a Sign of much unthankfulness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fullness, and Forgetfulness; they are not more near in the sound of the words, than they are in the sequel of the things: 
(b) Deut. 8.10, 11.  When thou hast eaten, and art full, Then beware 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 pains to get them: but much more, if lavishly and like prodigal fools we make waste and havoc of them. He that hath received some token from a dear friend, though perhaps of little value in itself, and of less use to him; yet if he retain any grateful memory of his friend, he will 
(c) Quod non me movet astimatione: Ver●m est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mei sodalis▪ Catull.  value it the more, and set greater store by it, and be the more careful to preserve it, for his friend's sake: but if he should make it away causelessly, and the rather, because it came so easily, (as the Ding-thrifts proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankful heart. But riot is not only a sign; it is also a Cause, of unthankfulness: in as much as it maketh us value the good things of God, at too low a rate. For we usually value the worth of things, proportionably to their use; judging them more or less good, according to the good they do us, be it more or less. And how then can the Prodigal or Riotous Epicure, that consumeth the good Creatures of God in so short a space, and to so little purpose; set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that taketh pains for his living a great deal of good, maintain him and his family for some weeks together, perhaps put him into fresh trading, set him up on his legs, and make him a man for ever; what good doth it to a prodigal Gallant, that will set scores and hundreds of them flying at one afternoons sitting in a Gaming-house? Shall any man make me believe, he valueth these good gifts of God as he should do, and as every truly thankful Christian man would desire to do; that in the 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 hours, in making up a rich Suit to case a rotten carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition, and the exigence of just occasions? To remedy this, whoever would be truly thankful, let him live in some honest Vocation, and therein bestow himself faithfully and painfully, bind himself to Sober, discreet, and moderate use of GOD'S 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 Solicitude for outward things is another 
(a) Non patitur aviditas quenqua● esse gratum▪ Senec. 2. de benef. 27. Nullum habet malum cupiditas majus, quam quod est ingrata. Id Epist. 73.  impediment of Thankfulness. 
§. 63.  Under which title I comprehend Covetousness especially, but not only: Ambition also, and Voluptuousness, and every other vice, that consisteth in a desire and expectation of something 
(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 unthankfulness. For the very true reason, why we desire things inordinately, is, because we promise to ourselves more comfort and content from them, than they are able to give us; this being ever our Error, when we have any thing in chase, to sever the good which we hope from it from the 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) 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 pass, that by how much we overvalued it in the pursuit, by so much we undervalue it in the possession. And so instead of giving thanks to God for the good we have received; we complain of the inconveniences that adhere thereunto, and so much underprise it, as it falleth short of our expectation: and look how far we do underprise it, so far are we unthankful for it. To remove this Impediment: who ever would be thankful, let him moderate his desires after these outward things; forecast as well the inconveniences that follow them, as the commodities they bring with them; lay the one against the other, and prepare as well to digest the one, as to enjoy the other.  
The last Impediment of thankfulness is Carnal security joined ever with Delays and Procrastinations. 
§. 64.  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 withal 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) Qui gratus futurus est. statim dum accepit, de reddendo cogitat. Sen. 2. de benef. 25.  receipt and the thanks both together. To remove this Impediment: consider, how in every thing delays are hurtful and dangerous; how our affections are best and hottest at the first, and do in process of time insensibly deaden, and at last die, if we do not take the opportunity, and strike (as we say) whilst 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 enough of these pretensions into our heads, and to prompt us continually with such allegations, that we shall seldom or never be at leisure to serve God, and to give him thanks.  
Let us remember these five Impediments, 
§. 65.  and beware of them; Pride, Envy, Epicurism, Worldly Carefulness, and Delay. All which are best remedied by their contraries. Good helps therefore unto thankfulness are, 1. Humility, and Self-denial; 2. Contentedness, and Selfsufficiency; 3. Painfulness, and Sobriety; 4. The Moderation of our desires after earthly things; 5. Speed and Maturity. And so much for this third Inference of Direction. I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulness unto him for his manifold 
(a) Ephes. 1.3.  Spiritual blessings in heavenly things in Christ; for Grace and Election, for Mercy and Redemption, for Faith and justication, for Obedience and Sanctification, for Hope and Glorification. If we ought to pray for, and to give thanks for our 
(b) Matth. 6.11.  daily bread, which nourisheth but our bodies, and then is 
(c) Matth. 15.17.  cast into the draught, and both it and our bodies perish: how much more for that 
(d) Joh. 6.51.  Bread of life which came down from Heaven, and feedeth our Souls unto eternal life, and neither they nor it can perish? If we must say for that, Give us this day our daily bread: shall we not much more say for this, 
(e) Joh. 6.34.  Lord evermore give us this bread. But I have done. Beseech we now Almighty God, to guide us all with such holy discretion and wisdom, in the free use of his good Creatures; that keeping ourselves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things glorify God: and above all things, and 
(f) Ephes. 5.20.  for all things give thanks always unto God and the Father in the name of our Lord jesus Christ. To which our Lord Jesus Christ, the blessed Son of God, together with the Father, and the Holy Spirit, three Persons, and one only wise, gracious, and everliving God, be ascribed (as is most due) by us and his whole Church, all the Kingdom, the Power, and the glory, both now and for evermore. Amen. Amen.   

THE six SERMON AD POPULUM. At S. Paul's Cross London, April. 15. 1627.  GEN. 20.6. 
And God said unto him in a dream; Yea, I know that thou didst this in the integrity of thine heart: For I also withheld thee from sinning against me; therefore suffered I thee not to touch her.  
FOr our more profitable understanding of which words, 
§. 1.  it is needful we should have in remembrance the whole story of this present Chapter; of which story these words are a part. And thus it was. Abraham cometh with Sarah his Wife, and their family, as a Stranger, to sojourn among the Philistims in Gerar: covenanteth with her beforehand, thinking thereby to provide for his own safety, because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimelech King of the place heareth of their coming, and of her beauty; sendeth for them both; enquireth whence and who they were; heareth no more from them, but that she was his Sister; dismisseth him; taketh her into his House. Hereupon God plagueth him and his House with a strange Visitation; threateneth him also with Death; giveth him to understand, that all this was for taking another man's Wife. He answereth for himself: GOD replieth. The Answer is in the two next former Verses: the Reply in this, and the next following Verse.  

§. 2.  His Answer is by way of Apology: he pleadeth first Ignorance; and then, and thence, his Innocence. 
(a) Verse 4, 5.  [And he said, Lord wilt thou slay also a righteous Nation? Said not he unto me, She is my Sister? and she, even she herself said, He is my Brother: in the integrity of my heart, and innocency of my hands, have I done this.] That is his Plea. Now God replieth: of which reply, letting pass the remainder in the next Verse, which concerneth the time to come, so much of it as is contained in this Verse, hath reference to what was already done and passed; and it meeteth right with Abimileches Answer. Something he had done; and something he had not not done: he had indeed 
(b) Verse 2.  taken Sarah into his House, but he had 
(c) Verse 4.  not yet come near her. For that which he had done, in taking her; he thought he had a just excuse, and he pleadeth it: he did not know her to be another man's Wife; and therefore, as to any intent of doing wrong to the Husband, he was altogether Innocent. But for that which he had not done, in not touching her; because he took her into his House with an unchaste purpose; he passeth that over in silence, and not so much as mentioneth it. So that his Answer, so far as it reached, was just: but, because it reached not home, it was not full. And now Almighty God fitteth it with a Reply, most convenient for such an Answer: admitting his Plea, so far as he alleged it, for what he had done, in taking Abraham's Wife, having done it simply out of ignorance, [Yea I know thou didst this in the integrity of thy heart:] and withal supplying that which Abimelech had omitted, for what he had not done, in not touching her; by assigning the true cause thereof, viz. his powerful restraint, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.  

§. 3.  In the whole Verse we may observe, First the manner of the Revelation; namely, by what means it pleased God to convey to Abimelech the knowledge of so much of his will, as he thought good to acquaint him withal: it was even the same, whereby he had given him the first information, at Verse 3. it was by a dream, [And God said unto him in a dream:] and then after, the substance of the Reply; whereof again the general parts are two. The former, an Admission of Abimeleches Plea, or an Acknowledgement of the integrity of his heart, so far as he alleged it, in that which he had done, [yea I know that thou didst it in the integrity of thine heart.] The later, an Instruction or Advertisement to Abimelech, to take knowledge of God's goodness unto, and providence with him, in that which he had not done: it was God that over-held him from doing it, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.]  
By occasion of those first words of the Text, [And God said unto him in a dream;] if we should enter into some inquiries, 
§. 4.  concerning the nature and use of divine Revelations in general, and in particular of Dreams: the Discourse as it would not be wholly impertinent, so neither altogether unprofitable. Concerning all which these several Conclusions might be easily made good. First, that God revealed himself and his will frequently in old times, especially before the sealing of the Scripture-Canon 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●eb. 1.1.  in sundry manners: as by Visions, Prophecies, Extacies, Oracles, and other supernatural means, and namely, and among the rest, by 
(b) Numb. 12.6. Joel 2.28. Job 33.14, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer. Isiad. ●.  Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithful (though to them most frequently, and especially:) but sometimes also to Hypocrites within the Church, as to 
(c) 1 Sam. 10.10.  Saul and others: yea and sometimes even to Infidels too out of the Church, as to 
(d) Gen. 41.25, 28, 18, 45.  Pharaoh, 
(e) Nunb. 14.2, 4. etc.  Balaam, 
(f) Dan. 2.28, 45.  Nebuchadnezzer, etc. and here to Abimelech. Thirdly, that since the writings of the Prophets and Apostles were made up, the Scripture-Canon sealed, and the Christian Church by the preaching of the Gospel become Ecumenical; dreams, and other supernatural Revelations, 〈◊〉 also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the will and power of God, have ceased to be of ordinary and familiar use: so as now, we ought rather to suspect delusion in them, than to expect direction from them. Fourthly, that although God have now 
(g) Esa. 8.20.  tied us to his holy written word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God: yet he hath no where abridged himself of the power and liberty, even still to intimate unto the sons of men the knowledge of his will, and the glory of his might, by Dreams, Miracles, or other like supernatural manifestations; if at any time, either in the want of the ordinary means of the Word, Sacraments, and Ministry, or for the present necessities of his Church, or of some part thereof, or for some other just cause perhaps unknown to us, he shall see it expedient so to do. He hath prescribed us: but he hath not limited himself. Fifthly, that because the Devil and wicked spirits may suggest Dreams, probably foretell future events foreseen in their causes, and work many strange effects in nature, applicando activa passivis; which because they are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they are nothing less: for the avoiding of strong delusions in this kind, it is not safe for us to give easy credit to Dreams, Prophecies, or Miracles, as Divine, until upon due trial there shall appear, both in the End whereto they point us, a direct tendance to the advancement of GOD'S Glory; and in the Means also they propose us, a 
(a) See Deut. 13.1, etc.  conformity unto the revealed Will of GOD in his written word. Sixthly, that so to observe our ordinary Dreams, as thereby to 
(b) Contra onirocriticos, See Aquin. 2.2. qu. 95.6. joh. Sarisb. 2. Polyer. 17. Petr. Bles. Epist. 65.  divine or foretell of future contingents, or to forecast therefrom good or ill-luck (as we call it) in the success of our affairs; is a silly and groundless, but withal an unwarranted, and therefore an unlawful, and therefore also a damnable superstition. Seventhly, that there is yet to be made a lawful, yea and a very profitable use, even of our ordinary Dreams, and of the observing thereof: and that both in Physic and Divinity. Not at all by foretelling particulars of things to come: but by taking from them, among other things, some reasonable conjectures in the general, of the present estate, both of our Bodies and Souls. Of our Bodies first. For since the predominancy of 
(c) Secundum morum & humorum varietates, variantur & somnia. Alia namque vident sanguinei, alia Cholerici, alia flegmatici, alia melancholici. Auctor. de spir. & anim. cap. 25. apud. August in. Tom. 3.  Choler, Blood, Phlegm, and Melancholy; as also the differences of strength, and health, and 
(d) juxta etiam infirmitatum diversitates, diversa accidunt somnia. Ibid.  diseases, and distempers, either by diet or passion or otherwise, do cause impressions of different forms in the fancy: our 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. cap. 1. de divinat. ex insom.  ordinary dreams may be a good help to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is; and in times of sickness, from the rankness and tyranny of which of the humours the malady springeth. And as of our Bodies; so of our Souls too. For since our Dreams, for the most part 
(f) A dream cometh through the multitude of business, Eccles. 5.2. Res, quas in vita usurpant homines, cogitant, curant, vident, Qu●que agunt vigilantes, agitan●que●a si cui in somnis accidant, minus mirum est. Aretius. Quaecunque mentis agitat infestus vigour, Ea per quietem sacer & arcanus refert Veloxque sensus. Senec. in Octau. Act. 4. See Dealt. ibid.  look the same way, which our freest thoughts incline; as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or ambitious most of praises, preferments, or revenge: the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master sin (for unto one of the three every other sin is reduced,) 
(g) 1 Joh. ●. 16.  The Lust of the flesh, the Lust of the eyes, or the Pride of Life.  

§. 5.  But concerning Revelations and Dreams, it shall suffice to have only proposed these few Conclusions without farther enlargement: the manner of Gods revealing his will here to Abimelech by Dream, being but an incidental circumstance upon the buy, and not belonging to the main of the present story. We will therefore without more ado proceed to the substance of God's reply, in the rest of the verse: and therein begin with the former general part, which  
But concerning Revelations and Dreams, it shall suffice to have only proposed these few Conclusions without farther enlargement: the manner of Gods revealing his will here to Abimelech by Dream, being but an incidental circumstance upon the buy, and not belonging to the main of the present story. We will therefore without more ado proceed to the substance of God's reply, in the rest of the verse: and therein begin with the former general part which is God's admission of Abimeleches Plea and Apology for himself. The ground of whose Plea was Ignorance, and the thing he pleaded, his own Innocency, and the integrity of his heart: and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [Yea I know that thou didst this in the integrity of thy heart.]  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Original word here translated Integrity, is rendered by some 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. Chald.  Truth, by others 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag.  Purity, and by others 
f Simplici cord. Vulgar.  Simplicity: and it will bear them all, as signifying properly 
g In the perfection of thy heart. H. A.  Perfection or Innocency. You would think by that word, that Abimelech had in this whole business walked in the sight of God with a pure, and upright, and true, and single, and perfect heart. But alas, he was far from that. God 
h Ver. 17.18.  plagued him and his, for that he had done: and God doth not use to punish the carcase for that, wherein the heart is single. Again, God withheld him, or else he would have done more and worse: and it is a poor perfection of heart; where the active power only is restrained, and not the inward corruption subdued. Besides, Sarah was taken into the house, and there kept for lewd purposes: and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended, as truly and absolutely innocent: though he plead Innocency, and God himself bear witness to the Integrity of his heart. For had his heart been upright in him and sincere, in this very matter of Sarah, he would never have taken her into his house at all, as he did. But that he pleadeth for himself is; that in this particular, wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his wife from him, his conscience could witness the Innocency of his heart; how free he was from any the least injurious purpose or so much as thought, that way. It was told him by them both, that she was his Sister; and he knew no other by her than so, when he took her into his house, supposing her to be a single Woman: if he had known she had been any man's Wife, he would not for any good have done the man so foul an injury, nor have sinned against his own soul, by defiling another's bed: In the integrity of his heart, and innocency of his hands he did, what he had done. This is the substance of his allegation: and God approveth the integrity of his heart so far; viz. as free in this particular from any intent, either to injure Abraham, or to sin against the light of his own Conscience, by committing adultery with another's wife.  
The meaning of the words thus cleared: we may observe in them three things. First, the fact for which Abimelech pleadeth; and that was, the taking of Sarah, who was another's wife, into his house. Secondly, the ground of his plea; and that was his Ignorance: he knew not when he took her, that she was another's wife. Thirdly, the thing he pleadeth upon that ground; and that was his Innocency and the Integrity of his heart. Each of these three will afford us some observable instruction for our use. And the first thing we will insist upon from these words shall be, The grievousness of the sin of Adultery, hateful even in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text. Abimeleches heart never smote him for taking Sarah into his house, so long as he supposed her to be but a single Woman: led with the common blindness and custom of the Gentiles, he either knew not, or considered not, that such fornication (though in a King) was a Sin. But the very frame of his Apology showeth, that if he had known her to be another man's Wife; and yet had taken her, he could not then have pretended the integrity of his heart, and the innocency of his hands, as now he doth, and God alloweth it: but he should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own heart would have condemned him for it, and he should therein have sinned grossly against the light of his own Conscience.  
It cannot be doubtful to us, who by the good blessing of God upon us, have his holy word to be 
b Psa. 119.105.  A light unto our feet, and a lantern unto our paths, from the evidence whereof we may receive more perfect and certain information, than they could have from the glimmering light of depraved Nature; I say, it cannot be doubtful to us, but that all fornication, how simple soever, is a sin foul and odious in the sight of God, and deadly to the committer. As first being opposite directly to that 
c 1 Thes. 4.3, 4.  holiness and honour and sanctification, which God prescribeth in his will. Secondly, causing usually consumption of 
d Prov. 5.10; 6.26. Job 31.12.  estate, rottenness of 
f Prov. 5.11.  bones, and loss of 
g Prov. 6.33. Pro. 7.22, 23.  good-name. Thirdly, 
h Host 4.11.  stealing away the heart of those that are once ensnared therewith, and bewitching them even unto perdition, in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again and to get the victory over it. Fourthly, putting over the guilty to the severe 
k Heb. 13.14.  immediate judgement of God himself; who for this sin slew of the Israelites in one day 
l 1 Cor. 10.8.  23 or 
m Num. 25.9.  24 thousand. And having fifthly one singular deformity above all other sins in all other kinds, that it is a direct sin 
n 1 Cor. 6.18.  against a man's own body; in depriving it (by making it the instrument of filthiness, and the 
p 1 Cor. 6.15.  members of an harlot,) of that honour whereunto God had ordained it, to be a 
b 1 Cor. 6.15.  member of Christ, and 
c 1 Cor. 6.19.  the Temple of the Holy Ghost.  
But yet of this foul sin the Gentiles made no reckoning: So long as they abstained from 
d 
Viri licitò se errare credunt, si solo abstineant adulterio: meritricios autem usus tanquam legi naturae suppetere putant. Ambros. 2. de Abrah. 11. Solo stupro atque adulterio condemnato, passim per lupanaria & ancillulas libido permittitur.  
Hieronym. Epist. 30. Usum scor●orum terrena civitas licitam turpitudinem fecit.  
Augustin. 14. de Civitat. 18.   married persons, it never troubled their Consciences to defile themselves with those that were single by fornication; because they esteemed it either as no sin, or as one of the least. It was not only the fond speech of an indulgent and doting old Father in the excuse of his licentious son in the Comedy, 
f Mitio apud Terent. in Adelph. 1.2.  Non est flagitium mihi crede adolescentulum scortari; (and yet he spoke but as the generality of them then thought:) but it was the serious plea also of the grave Roman Orator, in the behalf of his Client, in open Court, before the severity of the sage and Reverend bench of Judges, 
g Cicer. pro Coelio.  Quando hoc non factum est? quando reprehensum? quando non permissum? and, Datur omnium concessu, etc. 
h 1 Thes. 4.5.  Nor in the lust of concupiscence, (saith St. Paul) as the Gentiles which know not God. An error, so universally spread, and so deeply rooted in the minds and in the lives of the Gentiles; who 
k Ephes. 4.18, 19  having their understanding darkened through the ignorance that was in them, because of the blindness of their hearts, wrought such uncleanness not only without remorse, but even with greediness: that the Apostles had much ado with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgement and practice. Saint Paul therefore, as it both became and concerned him being 
l Rom. 11.13; Gal. 2.7; 1 Tim. 2.7; & 2 Tim. 1.11.  the Apostle and Doctor of the Gentiles, often toucheth upon this string in his 
m As Rom. 1.29; & 13.13. 2 Cor. 12.31; Gal. 5.19; Ephes. 4.19; & 5.3. etc. Col. 3.5; 1 Thes. 4.3, etc.  Epistles written unto the Churches of the Gentiles. But no where doth he set himself more fully and directly, with much evidence of reason and strength of argument, against this Sin and error, than in the 
n 1 Cor. 51.9.— 11; 6.9.— 18; 7.1 etc. 10.8.  first Epistle he wrote to the Corinthians: because among them this sin, was both itself most rife in the practice, (the 
p Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari. Hadr. Jun. in Adag. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet. Aristoph. in Pluto. Act. 1. Sc. 2. Quas supra mille prostare ad fanum Veneris qd. est in Corintho scribit Strab. 8. Geograph. Atque hinc natam paroemiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bourdin. in Comment. ad Aristoph. Thesmophor.  Corinthians being notedly infamous for lust and wantonness;) and it was also as much 
q— Libidinis, quae nusquam gentium regnabat i● punitiù●, quam Corinthi.  slighted there as any where: many of them thinking that the 
r Erasm. Paraphras. in 1 Corinth. in Argument.  body was made for fornication, as the belly for meats; and that fornication was as fit and convenient for the body, as meats for the belly. Out of which consideration, the Apostles in that first General Council holden at Jerusalem, Acts 15. thought it needful by Ecclesiastical Canon, among some other indifferent things for the Church's peace, to lay this restraint upon the converted Gentiles, that they should 
b Act. 15.28, 29.  abstain from Fornication. Not, as if Fornication were in itself an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful, as Fornication was: but the Apostles did therefore join Fornication, and those other indifferent things together in the same Canon; because the Gentiles accounted fornication a thing as indifferent, as what was most indifferent. Some remainders of the common error there were, it seemeth, among some Christians in S. Augustine's days: who both 
c Quod aliquando qui 〈◊〉, nescio qua perversitate contemnunt; & nescio unde sibi testimonia nulla & vana conqui●unt, dicentes, Peccata carnis Deus non curate. August. Serm. 16. de verb. Domin. cap. 1. Ista pu●●enda & nimium gravia mala, ideo a multis vi●●s sine ullo timore Domini committun●ur, quia ita a pluribus in consu●tudinem missa sunt, & ita vilia vel levia ducuntur, ut nec jam inter gravia crimina puten●ur. Serm. de Temp. 143.  relateth the opinion, and confuteth it. And some in the Popish Church have not come far behind herein: so many of them I mean as hold that 
d Durand. 4. distinct. 33. q. 2 & ali●.  simple fornication is not intrinsically, and in the proper nature of it, a sin against the Law of Nature; but only made such, by divine positive Law. A strange thng it is, and to my seeming not less than a 
f Mys●●●ium iniquitat●s 2 Thes. 2.7.  mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden: preposterously preferring the disease which springeth from our corruption, before the 
g 1 Cor. 7.2.  remedy which God himself hath prescribed in his word. But howsoever, if some Christians have spoken, and written, and thought so favourably of fornication, as (to their shame) it appeareth they have done: the less may we marvel, to see Abimelech, a King and an Infidel, allow himself the liberty to continue in the sin of 
h Understand that in this passage concerning Abimelech, I use the word Fornication, as it doth include Concubinatum also.  Fornication; and yet notwithstanding such allowance, stand so much upon his own innocency, and integrity as he doth.  
God forbid any man that heareth me this day, should be so either ignorant or uncharitable, as to conceive all, or any of that I have yet said, spoken to give the least shadow of liberty or excuse, to Fornication or any uncleanness, which Saint Paul would not have so much as 
b Eph. 5.3.  named among the Saints;— not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing for which I have spoken all this, is to show, how inexcusable the Adulterer is: when even those of the Gentiles, who (by reason of the 
c Eph. 4.18.  darkness of their understandings, and the want of Scripture-light,) could espy no obliquity in Fornication; could yet through all that darkness see something in Adultery, deservedly punishable (even in their judgements) with death. They could not so far quench that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  spark of the light of nature which was in them, nor 
f Rom. 1.18.  hold back the truth of God in unrighteousness: as not by the glimpse thereof, to discern a kind of reverend Majesty in Gods holy ordinance, of Wedlock; which they knew might not be 
g Heb. 13.4.  dishonoured, nor the bed defiled by Adultery, without guilt. They saw Adultery was a mixed crime, and such as carried with it the face of Injustice as well as Uncleanness; nor could be committed by the two offending parties, without wrong done to a third. And therefore if any thing might be said colourably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery: because of the injury that cleaveth thereunto. Against Fornication God hath ordained 
b 1 Cor. 7.2.  Marriage as a Remedy: what a beast than is the Adulterer, and what a Monster, whom that remedy doth no good upon? In the marriage knot, there is some expression and representation of the Love-covenant betwixt 
c Ephes. 5.23.  Christ, and his Church: but what good assurance can the Adulterer have that he is within that Covenant, when he breaketh this Knot? Every married person hath ipso facto surrendered up the right and interest he had in and over 
d 1 Cor. 7.4.  his own body, and put it out of his own into the power of another: what an arrant Thief than is the Adulterer, that taketh upon him to dispose at his pleasure that which is none of his? But I say too well by him, when I compare him but to a thief, Solomon maketh him worse than a Thief. [
f Prov. 6.30, etc.  Men do not despise a thief if he steal to satisfy his soul, when he is hungry, etc. But who so committeth adultery with a Woman, lacketh understanding: he that doth it destroyeth his own soul, etc.] Where he maketh both the injury greater, and the reconcilement harder, in and for the Adulterer, then for the Thief. Nay God himself maketh him worse than a Thief in his Law: in his Moral Law, next after murder placing 
g Ex. 20.13, 15.  Adultery before Theft, as the greater sin; and in his judicial Law, punishing 
h Ex. 22.1, etc.  Theft with a mulct, but 
k Leu. 20 10. Deut. 22.22.  Adultery with Death, the greater Punishment. To conclude this first point: Abimelech, an Heathen man, who had not the knowledge of the true God of Heaven to direct him in the right way; and withal a King, who had therefore none upon earth above him, to control him if he should transgress: would yet have abhorred to have defiled himself knowingly by Adultery with another man's Wife, although the man were but a stranger, and the woman exceeding beautiful. Certainly Abimelech shall one day rise up in judgement, and condemn thy filthiness and injustice, whosoever thou art, that committest, or causest another to commit adultery: 
l Rom. 1.32.  Who knowing the judgement of God, that they which do such things are worthy of death, either dost the same things thyself, or hast pleasure in them that do them; or being in place and office to punish incontinent persons, by easy commutations of public penance for a private pecuniary mulct, dost at once both beguilty thine own conscience with sordid Bribery, and embolden the adulterer to commit that sin again without fear, from which he hath once escaped without shame, or so much as valuable loss.  
And thus much for that first Observation. The next thing, we shall observe from Gods approving of Abimeleches answer, and acknowledgement of the integrity of his heart, is, That some Ignorance hath the weight of a just excuse. For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was another man's Wife: but he hopeth that shall not be imputed to him as a fault, because he knew not she was a married woman; the parties themselves (upon inquiry) having informed him otherwise. And therefore he appealeth to God himself, the trier and judger of men's hearts, whether he were not innocent in this matter: and God giveth sentence with him, [Yea I know that thou didst this in the integrity of thy heart.] Where you see his ignorance is allowed for a sufficient excuse.  
For our clearer understanding of which point, (that I may not wade farther into that great question so much mooted among Divines, than is pertinent to this story of Abimelech, and may be useful for us thence, viz. whether or no, or how far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience,) let us first lay down one general, certain, and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this. It is a condition so essential to every sin to be Voluntary; that all other circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary. For whereas there are in the reasonable soul three prime faculties, from whence all humane Actions flow; the Understanding, the Will, and the sensual Appetite or Affections: all of these concur indeed to every Action properly Humane; yet so, as the Will carrieth the greatest sway, and is therefore the justest measure of the Moral goodness, or badness thereof. In any of the three there may be a fault, all of them being depraved in the state of corrupt Nature; and the very truth is, there is in every sin (every complete sin) a fault in every of the three. And therefore all sins, by reason of the blindness of the Understanding, may be called Ignorances'; and by reason of the impotency of the Affections, Infirmities; and by reason of the perverseness of the will, Rebellions. But for the most part it falleth out so, that although all the three be faulty, yet the obliquity of the sinful Action springeth most immediately and chiefly from the special default of some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright: the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, some passion blinding or corrupting the Judgement: the sin arising from such defect we call a sin of Infirmity. If the main defect be in the Will with perverse resolution bend upon any evil: the sin arising from such wilfulness we call a Rebellion, or a sin of Presumption. And certainly these sins of Presumption are the 
b 
Graviùs quidem infirmitate, quam ignorantiâ; sed multo graviùs study, quam infirmitate peccatur.  
De poenit. d. 3. ex Gregor.   greatest of the three; because the wilfullest: and those of Ignorance the least; because there is in them the least disorder of the will, which doth its office in some measure, in following the guidance of the understanding: the greater fault being rather in the understanding, for misguiding it. And of sins of Ignorance, compared one with another, that is ever the least, wherein the defect is greater in the understanding, and in the will less.  
From this Principle do issue sundry material conclusions: and namely, amongst many other, most pertinently to our purpose these two. The one; that all Error and Ignorance doth not always and wholly excuse from sin. The other; that yet some kind of Ignorance and Error doth excuse from sin, sometimes wholly, but very often at least in part. The whole truth of both these conclusions, we may see in this one action of Abimelech, in taking Sarah into his house. In him there was a twofold Error; and thence also a twofold Ignorance. The one was an Error in universali, (Ignorantia juris, as they call it;) concerning the nature of Fornication: which being an heinous sin, he took to be either none at all, or a very small one. The other was an error in particulari, (Ignorantia facti,) concerning the personal condition and relation of Sarah to Abraham: whose sister he thought her to be, and not wife, though she were both.  
That former Ignorance (Ignorantia juris) in Abimelech, was in some degree voluntary. For Abimelech had in him the common Principles of the Law of nature; by the light whereof, if he had been careful to have improved it, but even so far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles, as might have sufficiently convinced him of the unlawfulness thereof. It is presumed, that all Ignorance of that, which a man is bound to know, and may know if he be not wanting to himself, is so far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful; and so much, if he had not been wanting to himself in the use of his Naturals, he might have known: and therefore it was a kind of wilful ignorance in him in some degree, that he did not know it. And therefore further, he cannot be wholly excused from sin, in taking Sarah, notwithstanding both that, and his other ignorance: for although he did not know her to be Abraham's wife, yet he knew well enough she was not his own wife; and being not so to him, whatsoever she was to Abraham it skilled not, he should certainly not have taken her. To plead Ignorance, that he knew not Fornication to be a sin, would little help him in this case. For men must know, they stand answerable unto God for their Actions; not merely according to the present knowledge they actually have: but according to the knowledge which they ought and might to have had, those means considered, which he had afforded them of knowledge. Those means, even where they are scantest, being ever sufficient, at the least thus far, 
b Rom. 1.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaketh, Rom. 1. to leave the transgressor without excuse, and to make void all pretensions of Ignorance.  
That Error than did not wholly excuse Abimelech from sin; because his Ignorance was partly wilful: yet we may not deny, but even that error did lessen and extenuate the sinfulness of the Action something, and so excuse him in part: a tanto, though not a toto. Because it appeareth by many evidences, that his ignorance therein was not grossly affected and wilful: and look how much measure you abate in the wilfulness, so much weight you take off from the sin. The light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication; yet was it nothing so clear in this particular, as in many other things that concerned common equity, and commutative justice.. Besides common Opinion, and the Custom of the times, and Consent (though corrupt consent) of most nations, in making but a light matter of it; might easily carry him with the stream, and make him adventure to do as most did, without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised. These respects make his wilfulness less, his ignorance more pardonable, and his sin more excusable. And I make no question, the premises considered, but that Abraham's sin in denying Sarah to be his wife (notwithstanding 
c Vers. 12.  the equivocating trick he had to help it) was by many degrees greater, than was Abimeleches in taking her: as being done more against knowledge, and therefore more wilfully. Abimeleches sin in taking her, though with some degrees of wilfulness, being yet a sin rather of Ignorance: whereas Abraham's sin in denying her, was a sin of Infirmity at the least, if not much rather a sin of Presumption.  
Now although this former Error (Ignorantia juris,) could not wholly excuse Abimelech from sin in what he had done, but in part only; for he sinned therein, by giving way to unchaste desires and purposes, against the seaventh Commandment: yet that other Error of his (Ignorantia facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sins of injustice, in coveting and taking another man's Wife, against the eighth and the tenth Commandments. He had not the least injurious intent against Abraham, in that kind and degree: and therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and therefore unwilfully: and therefore also unsinfully, as to that species of sin. St. Augustine saith truly, Peccatum ita est voluntarium, ut si non sit voluntarium, non est peccatum: without some consent of the will, no complete actual sin is committed. Such ignorance therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed therefrom from being sins. It is clear from the words of my Text, that Abimeleches heart was sincere in this action of taking Sarah, from any injury intended to Abraham therein; although de facto he took his wife from him: because he did it ignorantly.  
By what hath been spoken we may see in part, what kind of Ignorance it is, that will excuse us from sin, either in whole, or in part; and what will not. Let us now raise some profitable Inferences from this observation. First, our Romish Catholics often twit us with our foreelders, [What, say they, were they not all downright Papists? believed, as we believe? worshipped, as we worship? You will not say, they all lived and died in Idolatry, and so are damned. And if they were saved in their faith, why may not the same faith save us? and why will not you also be of that religion that brought them to Heaven?] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applied fully discovereth. We have much reason to conceive good hope of the salvation of many of our Forefathers: who led away with the common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the foulest overspreading of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian inventions withal,) be brought to true Faith in the Son of God; unfeigned Repentance from dead works; and a sincere desire and endeavour of new and holy Obedience. This was the Religion, that brought them to Heaven; even Faith, and Repentance, and Obedience. This is the true, and the Old, and Catholic Religion: and this is our Religion, in which we hope to find salvation; and if ever any of you that miscall yourselves Catholics come to Heaven, it is this Religion must carry you thither. If together with this true Religion, of Faith, Repentance, and Obedience, they embraced also your additions, as their blind guides than led them; prayed to our Lady, kneeled to an Image, crept to a Cross, flocked to a Mass, as you now do: these were their spots and their blemishes; these were their 
a 1 Cor. 3.12.  hay and their stubble; these were their Errors and their Ignorances'. And I doubt not, but as S. Paul for his blasphemies and persecutions, so they obtained mercy for these sins, because they did them ignorantly in misbelief. And upon the same ground, we have cause also to hope charitably of many thousand poor souls in Italy, Spain, and other parts of the Christian World at this day: that by the same blessed means they may obtain mercy and salvation in the end, although in the mean time through ignorance they defile themselves with much foul Idolatry, and many gross Superstitions.  
But the Ignorance that excuseth from sin, is Ignorantia facti, according to that hath been already declared: whereas theirs was Ignorantia juris, which excuseth not. And besides, as they lived in the practice of that worship which we call Idolatry, so they died in the same without repentance: and so their case is not the same with Saint Paul's, who saw those his sins, and sorrowed for them, and forsook them: But how can Idolaters, living and dying so without repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, doth so excuse à toto; that an Action proceeding thence, though it have a material inconformity unto the Law of God, is yet not formally a sin. But I do not so excuse the Idolatry of our Forefathers, as if it were not in itself a sin, and that (without repentance) damnable. But yet their Ignorance being such as it was: nourished by Education, Custom, Tradition, the Tyranny of their leaders, the Fashion of the times, not without some show also of Piety and Devotion; and themselves withal, having such slender means of better knowledge: though it cannot wholly excuse them from sin without repentance damnable, yet it much lesseneth and qualifieth the sinfulness of their Idolatry; arguing that their continuance therein was more from other prejudices, than from a wilful contempt of God's holy Word and Will. And as for their Repentance, it is as certain, that as many of them as are saved, did repent of their Idolatries, as it is certain no Idolater, nor other sinner can be saved without Repentance. But then, there is a double difference to be observed, between Repentance for Ignorances', and for known sins. The one is, that known sins must be confessed, and repent of, and pardon asked for them in particular, every one singly by itself, (I mean for the kinds, though not ever for the individuals,) every kind by itself, at least where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past, and doth not by sudden death, or by some disease that taketh away the use of reason deprive him of opportunity to do that: Whereas for Ignorances', it is enough to wrap them up all together in a general and implicit confession, and to crave pardon for them by the lump, as David doth in the 19 Psalms, [
a Psal. 19.12.  Who can understand all his Errors? Lord, cleanse thou me from my secret sins.] The other difference is, that known sins are not truly repent of, but where they are 
b Prov. 28.13.  forsaken; and it is but an hypocritical semblance of penance without the truth of the thing, where is no care, either endeavour of reformation. But ignorances' may be faithfully repent of, and yet still continued in. The reason; because they may be repent of in the general and in the lump, without special knowledge that they are sins: but without such special knowledge they cannot be reform. Some of our forefathers then, might not only live in Popish Idolatry, but even die in an Idolatrous act, breathing out their last with their lips at a Crucifix, and an Ave-Mary in their thoughts: and yet have truly repent, (though but in the general, and in the crowd of their unknown sins,) even of those very sins; and have at the same instant true Faith in Jesus Christ, and other Graces accompanying salvation.  
But why then may not I, will some Popeling say, continue as I am, and yet come to heaven, as well as they continued what they were, and yet went to heaven? If I be an Idolater, it is out of my Error and Ignorance: and if that general Prayer unto God at the last, to forgive me all my Ignorances', will serve the turn, I may run the same course I do without danger or fear: God will be merciful to me for what I do ignorantly. Not to preclude all possibility of mercy from thee, or from any sinner: Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the light of God's Word, 
a Matth. 5.15.  hid from them under two bushels for sureness: under the bushel of a tyrannous Clergy, that if any man should be able to understand the books, he might not have them; and under the bushel of an unknown tongue, that if any man should chance to get the books, he might not understand them. Whereas to thee, the light is holden forth, and set on a Candlestick; the books open; the language plain, legible, and familiar. They had eyes, but saw not: because the light was kept from, and the land was dark about them, as the 
b Exod. 18.21, 23.  darkness of Egypt. But thou livest as in a Goshen, where the light encompasseth thee in on all sides; where there are 
c Joh. 5.35.  burning and shining lamps in every corner of the land. Yet is thy blindeness greater, (for who so blind, as he that will not see?) and more inexcusable: because thou 
d Mat. 13 15.  shutest thine eyes against the light, lest thou shouldst see and be converted, and God should heal thee. Briefly, they wanted the light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple; thine affected and wilful. And therefore although we doubt not, but that the times of their ignorance God 
e Act. 17.30.  winked at; yet thou hast no warrant to presume, that God will also in these times wink at thee, who 
f Luke 7.30.  rejectest the counsel of God against thine own soul, and for want of 
g 2 Thes. 2.10, 11  love and affection to the truth, art justly given over to strong delusions, to believe fables, and to put thy confidence in things that are lies. So much for that matter.  
Secondly, here is a needful admonition for us all, not to flatter ourselves for our ignorance of those things, that concern us in our general or particular Callings; as if for that ignorance our reckoning should be easier at the day of judgement. Ignorance indeed excuseth sometimes, sometimes lesseneth a fault, but yet not all ignorance, all faults; not wilful and affected ignorance any fault. Nay, it is so far from doing that, that on the contrary it maketh the offence 
a Ignorantia directè & per se voluntaria auget voluntarium, & per consequens peccatum. Aq●in. 1.2. qu. 76.4.  much more grievous, and the offender much more inexcusable. A heedless servant, that 
b Luke 12.48.  neither knoweth, nor doth his Master's will, deserveth some stripes. A stubborn servant that knoweth it, and yet transgresseth it, deserveth more stripes. But worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, keepeth himself out of the way beforehand, and mich●th in a corner out of sight, of purpose that he might not know his Master's will; that so he may after stand upon it when he is chidden, and say, He knew it not: such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often call upon us to 
c Prov. 2.3, 4.7.23.23.  get the knowledge of God's will, and to increase therein; or would he commence his 
d Host 4.1.  suit against a land, and enter his action against the people thereof, for want of such knowledge, if ignorance were better or safer? O it is a fearful thing for a man to 
e See Prov. 1.24, etc.  shun instruction, and to say he desireth not the knowledge of God. 
f Psal. 36.3.  N●●uerunt intelligere, ut bene agerent. When men are once come to that pass, that they will not understand nor seek after God; when they 
g John 3 20.  hate the light, because they take pleasure in the 
h Ephes. 5.11.  works of darkness; when they 
i Impia mens odit etiam ipsum intellectum: & homo aliquando nimium ment perversâ timet intelligere ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.  are afraid to know too much, lest their hearts should condemn them for not doing thereafter; when like the 
k Psal. 58.4, 5.  deaf Adder they stop their ears against the voice of the charmer, for fear they should be charmed by the power of that voice out of their crooked and Serpentine courses; when they are so 
l Ex intentione voluntaris ad peccandum prevenit, quod aliquis vult subire ignorantiae damnum, propter libertatem peccandi. Aqu. 1.2, 76, 4.  resolved to take freedom to sin, that they choose to be still Ignorant, rather than hazard the foregoing of any part of that freedom: what do they, but even run on blindfold into hell? and through inner, post along unto 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 25.30.  utter darkness, where shall be weeping and gnashing of teeth? 
n Bernard. de 12. grad. humil.  Frustrà sibi de ignorantiâ blandiuntur, saith S. Bernard, qui ut liberiùs peccent libenter ignorant. Saint Paul so speaketh of such men, as if their case were desperate; [
o 1 Cor. 14 38.  If any man be ignorant, let him be ignorant:] as who say; if he will needs be wilful, at his peril be it. But as many as desire to walk in the fear of God with upright and sincere hearts, let them thirst after the knowledge of God and his will, as the 
p Psalm 41.2.  Hart after the rivers of waters; let them 
q Prov. 2.3, 4.  cry after knowledge, and lift up their voices for understanding; let them seek it as silver, and dig for it as for hid treasures; let their feet tread often in God's Courts, and even wear the thresholds of his house; let them delight in his holy Ordinances, and rejoice in the light of his Word; depending upon the ministry thereof with unsatisfied ears, and unwearted attention, and feeding thereon with uncloyed appetites: that so they may see, and hear, and learn, and understand, and believe, and obey, and increase in wisdom, and in grace, and in favour with God and all good men.  
But then in the third place consider, that if all ignorance will not excuse an offender, (though some do:) how canst thou hope to find any colour of excuse or extenuation, that sinnest wilfully with knowledge, and against the light of thine own conscience? The least sin thus committed, is in some degree a Presumptuous sin, and carrieth with it a contempt of God: and in that regard is 
a Quò quisque meliùs sapit, ● deteriùs delinquit. Greg. in pastorali.  greater, than any sin of Ignorance. 
b Jam. 4.17.  To him that knoweth to do good, and doth it not, to him it is a sin, saith Saint james: Sin beyond all plea of excuse. Saint Paul though he were a 
c 1 Tim. 1.13.  Persecutor of the Truth, a Blasphemer of the Lord, and injurious to the Brethren; yet he obtained Mercy, because he did all that ignorantly. His bare ignorance was not enough to justify him: but he stood need of God's mercy, or else he had perished in those sins for all his ignorance. But yet who can tell, whether ever he should have found that mercy, if he had done the same things and not in ignorance? Ignorance then, though it do not deserve pardon, yet it often findeth it: because it is not joined with open contempt of him, that is able to pardon. But he that sinneth against knowledge, doth Ponere obicem, (if you will allow the phrase, and it may be allowed in this sense:) he doth not only provoke the justice of God by his sin (as every other sinner doth,) but he doth also damn up the Mercy of God by his contempt, and doth his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide, and with an unresisted current break itself a passage through. Do this then my beloved Brethren. Labour to get knowledge, labour to increase your knowledge, labour to abound in knowledge: but beware you rest not in your knowledge. Rather 
d 2 Pet. 1.5, 7.  give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and brotherly kindness, and Charity, and other good graces. Without these, your knowledge is unprofitable; nay, damnable. 
e Eccles. 1.18.  Qui apponit scientiam, apponit dolorem; is true in this sense also. He that increaseth knowledge, unless his care of obedience rise in some good proportion with it, doth but lay more rods in steep for his own back, and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with some ignorances', as Abimelech here pleadeth it, and God alloweth it: yet that man's heart is devoid of all singleness and sincerity, who alloweth himself in any course he knoweth to be sinful, or taketh this liberty to himself, to continue and persist in any known ungodliness. And thus much for our second Observation.  
I add but a Third: and that taken from the very thing which Abimelech here pleadeth, viz. the integrity of his heart; considered together with his present personal estate and condition. I dare not say, he was a Castaway: for what knoweth any man, how God might after this time, and even from these beginnings, deal with him in the riches of his mercy? But at the time, when the things storied in this chapter were done, Abimelech doubtless was an unbeliever, a stranger to the covenant of God made with Abraham, and so in the state of a carnal and mere natural man. And yet both he pleadeth, and God approveth, the innocency and integrity of his heart in this business, [Yea, I know that thou didst this in the integrity of thine heart.] Note hence, That in an unbeliever and natural man, and therefore also in a wicked person and a castaway, (for as to the present state, the unregenerate and the Reprobate, are equally incapable of good things;) there may be truth and singleness, and integrity of heart in some particular Actions.  
We use to teach, and that truly, according to the plain evidence of Scripture, and the judgement of the ancient Fathers, against the contrary tenet of the later Church of Rome; that all the works of unbelievers and natural men, are not only stained with sin, (for so are the best works of the faithful too;) but also are really and truly sins: both in their own nature, because they spring from a corrupt fountain, for 
a Joh. 3.6.  That which is born of the flesh is flesh, and it is impossible that a 
b Mat. 7.18.  corrupt tree should bring forth good fruit; and also in God's estimation, because he beholdeth them as out of Christ, 
c Mat. 3.17.  in and through whom alone he is well pleased. St. Augustine's judgement concerning such men's works is well known, who pronounceth of the best of them, that they are but splendida peccata, glorious sins: and the best of them are indeed no better. We may not say therefore, that there was in Abimeleches heart, as nor in the heart of any man, a legal integrity; as if his person, or any of his actions were innocent, and free from sin, in that perfection which the Law requireth. Neither yet can we say, there was in his heart, as nor in the heart of any unbeliever, an Evangelical integrity; as if his person were accepted, and for the persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come. That first and legal integrity, supposeth the righteousness of works, which no man hath; this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath: no man's heart being, either legally perfect, that is in Adam; or Evangelically perfect, that is out of Christ. But there is ● third kind of integrity of heart, inferior to both these, which God here acknowledgeth in Abimelech; and of which only we affirm, that it may be found in an unbeliever, and a Reprobate: and that is, a Natural or Moral integrity; when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that light (of Nature, or Revelation) which is in him, without hollowness, halting, and hypocrisy; Rectus usus Naturalium we might well call it: the term were fit enough to express it; had not the Papists and some other Sectaries, by souring it with the leaven of their Pelagianism, rendered it suspicious. The Philosophers and learned among the Heathen, by that which they call a good conscience, understand no other thing, than this very Integrity whereof we now speak. Not that an Unbeliever can have a good conscience, taken in strict propriety of truth, and in a spiritual sense. For the whole man being corrupted through the fall of Adam; the conscience also is wrapped in the common pollution: so that 
d Tit. 1.15.  to them that are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled, as speaketh S. Paul, Tit. 1. and being so defiled, can never be made good, till 
e Heb. 10.22.  their hearts be sprinkled from that pollution, 
f Heb. 9.14.  by the blood of Christ, who through the eternal spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaketh the same Apostle, Heb. 9 and 10.  
But yet a good Conscience in that sense as they meant it, a Conscience morally good, many of them had; who never had Faith in Christ, nor so much as the least inkling of the Doctrine of Salvation. By which, 
a Rom. 2.14.  Not having the Law, they were a Law unto themselves; doing by nature many of the things contained in the Law: and choosing rather to undergo the greatest miseries, as shame, torment, exile, yea death itself, or any thing that could befall them, than wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbelievers have taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did; if such a Conscience were not in the kind, (that is Morally) Good? Or how else could St. Paul have made that protestation he did in the Council, [
b Act. 23.1.  Men and Brethren, I have lived in all good conscience before God until this day:] At least, if he meant to include, (as most of the learned conceive he did) the whole time of his life, as well before his conversion, as after? Balaam was but a cursed Hypocrite, and therefore it was but a copy of his countenance, and no better, (for his heart even then hankered after 
2 Pet. 2.15.  the wages of unrighteousness,) when he looked a squint upon Balaks liberal offer, with this answer. 
d Num. 22.18.  If Balak would give me his house full of gold and silver, I cannot go beyond the word of the Lord my God, to do less or more. But I assure myself, many thousands of unbelievers in the world, free from his hypocrisy would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more. Abimelech seemeth to be so affected; at least, in this particular action and passage with Abraham: wherein God thus approveth his integrity, Yea, I know that thou didst this in the integrity of thy heart.  
The Reason of which moral integrity in men unregenerate and merely natural, is that Imperium Rationis, that power of natural Conscience and Reason, which it hath, and exerciseth over the whole man: doing the office of a Lawgiver, and having the strength of a law; [
a Rom. 2.14.  They are a law unto themselves,] saith the Apostle, Rom. 2. As a Law, it prescribeth, what is to be done: as a Law, it commandeth, that what is prescribed be done: as a Law, it proposeth rewards and punishments, accordingly as what it prescribeth and commandeth is done or not done. Abimeleches own Reason, by the light of Nature informed him, that to take another man's wife from him was injurious; and enjoineth him therefore, as he will avoid the horrors and upbraid of a condemning heart▪ by no means to do it. Resolved accordingly to do, and to obey the law of Reason written in his heart, before he durst take Sarah into his house, he maketh inquiry first, whether she were a single woman or a wife: and therefore, although (upon misinformation) he took another man's wife, unwitting that she was so, he pleadeth here, and that justly, the integrity of his heart. And from obedience to the same Law especially, spring those many rare examples of justice, Temperance, Gratitude, Beneficence, and other moral virtues, which we read of in Heathen men, not without admiration: which were so many strong evidences also of this moral integrity of their hearts.  
A point that would bear much enlargement, if we intended to amplify in by Instances; and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may be first, to many of us, who call ourselves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those Heathens wanted: yet come so many paces, nay leagues short of them, both in the detestation of vicious and gross enormities, and in the conscionable practice of many offices of virtue. Among them what strictness of justice? which we either slack or pervert. What zeal of the common good? which we put off each man to other, as an unconcerning thing. What remission of private injuries? which we pursue with implacable revenge. What contempt of honours, and riches? which we so pant after, so adore. What temperance and frugality in their provisions? wherein no excess satisfieth us. What free beneficence to the poor, and to pious uses? whereto we contribute penuriously and with grudging. What conscience of oaths and promises? which we so slight. What reverence of their Priests? whom we count as the scum of the people. What loathing of swinish drunkenness? wherein some of us glory. What detestation of usury, as a monster in nature? whereof some of ours make a trade. Particularities are infinite, but what should I say more? Certainly, unless our righteousnesses exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our unrighteousnesses exceed theirs? 
a Rom. 2.27.  Shall not Uncircumcision which is by nature, if it keep the law, judge thee, who by the Letter and Circumcision dost transgress the law? said S. Paul to the jew: make application to thyself, thou that art Christian.  
Secondly, if even in unbelievers, and Hypocrites, and Castawaies there may be in particular Actions, integrity and singleness of heart: than it can be but an uncertain Rule for us to judge of the true state of our own or other men's hearts, by what they are in some few particular actions. Men are indeed that, not which they show themselves in some passages, but what they are in the more general and constant tenor of their lives. If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History, and look no farther: we could not but give sentence upon them quite contrary to right and truth. We should see Abimelech on the one side, though alured with Sarahs' beauty; yet free from the least injurious thought to her husband, or adulterous intent in himself. We should behold 
a 2 Sam. 11.2, etc.  David on the other side, inflamed with lust after Bathsheba, whom he knew to be another man's Wife: plotting first, how to compass his filthy desires with the Wife, and then after how to conceal it from the Husband, by many wicked and politic fetches; and, when none of those would take, at last to have him murdered, being one of his principal 
b 2 Sam. 23.39.  Worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent persons more; besides the betraying of God's cause, the disheartening of his people, and the encouragement of his and their enemies. When we should see and consider all this on both sides, and lay the one against the other: what could we think but that Abimelech were the Saint, and David the Infidel; Abimelech the man after Gods own heart, and David a stranger from the Covenant of God? Yet was David all this while, within that Covenant: and (for any thing we know, or is likely.) Abimelech not. Particular actions then, are not good evidences either way: as wherein both an unbeliever awed sometimes by the law of natural Conscience, may manifest much simplicity and integrity of heart; and the true Child of God, swayed sometimes with 
c Rom. 7.23.  the law of sinful concupiscence, may bewray much foul Hypocrisy, and infidelity. But look into the more constant course of both their lives: and then may you find the Hypocrite and the unbeliever wholly distinguished from the godly, by the want of those right marks of sincerity that are in the godly: no zeal of God's glory; no sense of original corruption; no bemoaning of his privy hypocrisy and secret Atheism; no suspicion of the deceitfulness of his own heart; no tenderness of Conscience in smaller duties; no faithful dependence upon the providence or promises of God for outward things; no self-denial, or poverty of spirit; no thirst after the salvation of his brethren, and the like: none of these I say, to be found in any constant manner in the general course of his life; although there may be some sudden light flashes of some of them now and then in some particular Actions. Measure no man's heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions: but by the powerful manifestations of habitual grace, in the more constant tenor of life and practice.  
We may learn hence thirdly, not to flatter ourselves too much upon every integrity of heart; or to think ourselves discharged from sin in the sight of God, upon every acquital of our own Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness, or 
a Psal. 35.11.  lay to our charge things we never did: it is, I confess, a very comfortable and a blessed thing, if we can find protection against their accusations in our own hearts, and be able to plead the integrity thereof in bar against their calumniations. Our integrity, (though it be but Moral, and though but only in those actions wherein they charge us wrongfully,) and the testimony of our own consciences, may be of very serviceable use to us thus far, to make us regardless of the accusations of unjust men: that one testimony within shall relieve us more, than a thousand false witnesses without can injure us. 
b 1 Cor. 4.3.  With me it is a very small thing, saith Saint Paul, that I should be judged of you, or of man's judgement: as if he should have said, I know myself better than you do; and therefore so long as I know nothing by myself of those things, wherein you censure me, I little reckon what either you, or any others shall think or say by me. We may by his example make use of this; the inward testimony of our hearts being sufficient to justify us against the accusations of men: but we may not rest upon this; as if the acquital of our hearts were sufficient to justify us in the sight of God. S. Paul knew it, who durst not rest thereupon: but therefore addeth in the very next following words, 
c 1 Cor. 4.3, 4.  Yea, I judge not mine own self; for I know nothing by myself, yet am I not hereby justified: but he that judgeth me, is the Lord. Our hearts are close, and false; and nothing so 
d Jer. 17.9, 10  deceitful as they: and who can know them perfectly, but he that made them, and can search into them? Other men can know very little of them: ourselves something more: but God alone all. If therefore when other men condemn us, we find ourselves aggrieved: we may remove our cause into an Higher Court; appeal from them to our own Consciences, and be relieved there. But that is not the Highest Court of all; there lieth yet an appeal further and higher than it, even to the judgement-seat, or rather to the Mercy-seat of God: who both can find just matter in us, to condemn us, even in those things wherein our own hearts have acquitted us; and yet can withal find a gracious means to justify us, even from those things wherein our own hearts condemn us. Whether therefore our hearts condemn us, or condemn us not: 
e 1 Joh. 3.20.  God is greater than our hearts, and knoweth all things. To conclude all this point, and therewithal the first general part of my Text; Let no Excusations of our own Consciences on the one side, or confidence of any integrity in ourselves, make us presume we shall be able to stand just in the sight of God, if he should enter into Judgement with us: but let us rather make suit unto him, that since we cannot 
f Psal. 19.19.  understand all our own errors, he would be pleased to cleanse us from our secret sins. And on the other side, let no accusations of our own Consciences, or guiltiness of our manifold frailties and secret hypocrisies, make us despair of obtaining his favour and righteousness: if denying ourselves, and renouncing all integrity in ourselves, as of ourselves, we cast ourselves wholly at the footstool of his mercy, and seek his favour in the face of his only begotten Son jesus Christ the righteous.  
Of the former branch of God's reply to Abimelech, in those former words of the Text, [Yea I know that thou didst this in the integrity of thy heart] hitherto. I now proceed to the latter branch thereof, in those remaining words [For I also withheld thee from sinning against me: therefore suffered I thee not to touch her.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word signifieth properly to hold in, or to keep back; 
a Vatablus in Scholar hic.  Retinui, or 
b junius hic.  Cohibui, or as the Latin hath it, 
c Vulgar. hic.  Custodivi te: implying Abimeleches forwardness to that sin; certainly he had been gone, if God had not kept him in, and held him back. The Greek rendereth it, 
d Septuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I spared thee: and so the Latin Parcere, is sometimes used for impedire, or prohibere, to hinder, or not to suffer; as in that of 
e Virg. Eclog. 3.  Virgil, Parcite oves nimium procedere. Or taking parcere in the most usual signification, for sparing; it may very well stand with the purpose of the place; for indeed God spareth us no less, indeed he spareth us much more, when he maketh us forbear to sin, than when having sinned he forbeareth to punish; and as much cause have we to acknowledge his mercy, and to rejoice in it, when he holdeth our hands that we sin not, as when he holdeth his own hands that he strike not. For I also withheld thee from sinning against me. How? Did not Abimelech sin in taking Sarah, or was not that as 
f Psal. 51.4.  every other sin is, a sin against God? Certainly, if Abimelech had not sinned in so doing, and that against God; God would not have so plagued him as he did, for that deed. The meaning than is; not, that God withheld him wholly from sinning at all therein; but that God withheld him from sinning against him in that foul kind, and in that high degree, as to defile himself by actual filthiness with Sarah, which but for God's restraint he had done: [Therefore suffered I thee not] 
g Septuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
h Vulg. hic.  Non dimisi te, that is, I did not let thee go: I did not leave thee to thyself: or most agreeably to the letter of the Text in the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew, Non dedi, or non tradidi; I did not deliver, or give. That may be, non dedi potestatem, I did not give thee 
k H. A. hic.  leave or power, and so giving is sometimes used for suffering, as Psal. 16. 
l Psal. 16.10.  Non dabis sanctum tuum, Thou wilt not suffer, etc. and 
m Gen. 31.73. Exod 3.19. & 12 23. Num. 22.13. Jud. 1.24. & 15.1. Ester. 9.14.  elsewhere. Or non dedi te tibi, I gave thee not to thyself. A man cannot be put more desperately into the hands of any enemy, than to be left in manu consilii sui, delivered into his own hands, and given over to the lust of his own heart. Or as it is here translated, I suffered thee not. We should not draw in God as a party, when we commit any sin, as if he joined with us in it, or lent us his helping hand for it: we do it so alone, without his help, that we never do it, but when he letteth us alone, and leaveth us destitute of his help. For the kind, and manner, and measure, and circumstances, and events, and other the appurtenances of sin; God ordereth them by his Almighty power and providence so, as to become serviceable to his most wise, most just, most holy purposes: but as for the very formality itself of the sin, God is (to make the most of it,) but a sufferer; [Therefore suffered I thee not, To touch her.] Signifying that God had so far restrained Abimelech from the accomplishment of his wicked and unclean purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.  
It was Gods great mercy to all the three parties, that he did not suffer this evil to be done: for by this means he graciously preserved Abimelech from the sin, Abraham from the wrong, and Sarah from both. And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth ever and anon more or less,) by his gracious and powerful restraint withhold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is set a gog by the cunning persuasions of Satan, and the manifold temptations that are in the world through lust. The Points then that arise from this part of my Text, are these. 1. Men do not always commit those evils, their own desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious goodness and mercy. The common subject matter of the whole three points, being one, viz. God's restraint of man's sin; we will therefore wrap them up all three together, and so handle them, in this one entire Observation, as the total of all three. God in his mercy oftentimes restraineth men from committing those evils, which, if that restraint were not, they would otherwise have committed.  
This Restraint, whether we consider the Measure, or the Means which God useth therein; is of great variety. For the Measure; God sometimes restraineth men à Toto, from the whole sin, whereunto they are tempted; as he withheld joseph from consenting to the persuasions of his Mistress: sometimes only à Tanto, and that more or less, as in his infinite wisdom he seeth expedient; suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed far in it, and yet keeping them back from falling into the extremity of the sin, or accomplishing their whole desire in the full and final consummation thereof; as here he dealt with Abimelech. Abimelech sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother; and he sinned against the seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts concerning Sarah, and making such way as he did, (by taking her into his house,) for the satisfying of his lust therein: but yet God withheld him from plunging himself into the extremity of those sins, not suffering him to fall into the act of uncleanness. And as for the Means whereby God withholdeth men from sinning; they are also of wonderful variety. Sometimes he taketh them off, by diverting the course of the corruption, and turning the affections another way. Sometimes he awaketh natural Conscience; which is a very tender and tickle thing, when it is once stirred, and will boggle now and then at a very small matter in comparison, over it will do at some other times. Sometimes he affrighteth them with apprehensions of outward Evils; as shame, infamy, charge, envy, loss of a friend, danger of humane laws, and sundry other such like discouragements. Sometimes he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes, when all things are ripe for execution, he denyeth them opportunity, or casteth in some unexpected impediment in the way, that quasheth all. Sometimes he 
* Qu●sdam praes●●●n● Deus multa peccare posse, ●●agellat eos infirmitate corporis, ne peccent, ut eis utilius sit frangi languoribus ad salutem, quam remanere incolumes ad d●mnationem, Hug. 2. de Anim.  disableth them, and weakeneth the arm of flesh wherein they trusted, so as they want power to their will; as here he dealt with Abimelech. And sundry other ways he hath, more than we are able to search into, whereby he layeth a restraint upon men, & keepeth them back from many sins and mischiefs, at least from the extremity of many sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current. Not to speak yet of that sweet, and of all other the most blessed and powerful restraint, which is wrought in us by the Spirit of Sanctification, renewing the soul, and subduing the corruption that is in the Flesh unto the Obedience of the Spirit: at which I shall have fitter occasion to touch anon.  
In the mean time, that there is something or other, that restraineth men from doing some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose; might be shown by a world of instances: but because every man's daily experience can abundantly furnish him with some, we will therefore content ourselves with the fewer. 
a See Gen. 31.23, etc.  Laban meant no good to jacob, when taking his Brethren with him, he pursued after him seven days journey in an hostile manner; and he had power to his will, to have done jacob a mischief, jacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds, and a few servants to attend them, unable to defend themselves, much more unmeet to resist a prepared enemy: yet for all his power, and purpose, and preparation, Laban when he had overtaken jacob, durst have nothing at all to do with him, and he had but very little to say to him neither: The worst was but this, [Thus and thus have you dealt with me. And 
b Gen. 31.29.  It is in the power of mine hand to do you hurt: but the God of your father spoke unto me yesternight, saying; Take thou heed that thou speak not to Jacob either good or bad:] See the story in Gen. 31. The same jacob had a Brother, as unkind as that Uncle, nay much more despitefully bend against him than he; for he had vowed his destruction, (
c Gen. 27.41.  The days of mourning for my Father are at hand, and then I will slay my Brother Jacob;) and although the 
d Ibid. v. 44, 45.  Mother well hoped, that some few days time and absence would appease the fury of Esau, and all should be forgotten; yet 
e Gen. 31.38.  twenty years after the old grudge remained, and upon Jacob's approach 
f Gen. 32.6.  Esau goeth forth to meet him with 400. men, armed (as it should seem) for his destruction: which cast 
g Ibid. v. 7, 8.  jacob into a terrible fear, and much distressed he was good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety at least of some part of his charge. And yet behold at the encounter, no use at all of the 400. men, unless to be spectators and witnesses of the joyful 
h Gen. 33.4, etc.  embraces, and kind loving compliments that passed between the two brothers, in the liberal offers and modest refusals each of others courtesies; in the 32. and 33. of Genesis. A good Probatum of that Observation of Solomon, 
i Prov. 16.7.  When a man's ways please the Lord, he maketh even his enemies to be at peace with him. Balaam the Conjurer, when the King Balac had cast the hook before him, baited with ample 
k Num. 22.7.17.  rewards in hand, and great promotions in reversion, if he would come over to him and curse Israel; had both Covetousness and Ambition enough in him to make him bite: so that he was not only 
l 2 Pet. 2.15.  willing, but even desirous, to satisfy the King; for he loved the wages of unrighteousness with his heart, and therefore made 
m Num. 23, 13, 14, 17, 28.  trial (till he saw it was all in vain,) if by any means he could wring a permission from God to do it. But when his 
n Num. 24.5, etc.  eyes were opened to behold Israel, and his mouth open that he must now pronounce something upon Israel: though his eyes were full of Envy, and his heart of Cursing, yet God put a parable of Blessing into his mouth, and he was not able to utter a syllable of any thing other than good concerning Israel, in 22. & 24. of Numbers.  
In all which and sundry other instances, wherein when there was intended beforehand so much evil to be done, and there was withal in the parties such a forward desire, and such solemn preparation to have it done; and yet when all came to all, so little or nothing was done, of what was intended, but rather the contrary: it cannot first be imagined, that such a stop should be made, but by the powerful restraint of some superior, and overruling hand; neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from and guided by his Almighty and irresistible providence. As for that which happened to Balaam, that it was Gods doing, the evidence is clear; we have it from the mouth of two or three witnesses. The Wizard himself confesseth it, 
a Num. 22.13.  The Lord will not suffer me to go with you, Num. 22. The King that set him on work, upbraideth him with it; 
b Num. 2●. 11.  I thought indeed to promote thee to great honour: but lo the Lord hath kept thee back from honour: Num. 24. And Moses would have Israel take knowledge of it; 
c Deut. 23.5.  The Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing, because the Lord thy God loved thee, Deut. 23. It was God then that turned Balaams curse into a blessing, and it was the same God, that turned Laban's revengeful thoughts into a friendly Expostulation; and it was the same God, that turned Esau's inveterate malice into a kind brotherly congratulation. He that hath set 
d Job 38.8, 11.  bounds to the Sea, which, though the waves thereof rage horribly, they cannot pass, (Hitherto shalt thou go, and here shalt thou stay thy proud waves;) and did command the waters of the 
e Exod. 15.8.  Red Sea to stay their course, and stand up as on heaps; and by his power could enforce the waters of the 
f Psal. 114.3.  River jordan, to run quite against the current up the Channel; he hath 
g Prov. 21.1.  in his hands, and at his command the hearts of all the sons of men, yea though they be the greatest Kings and Monarches in the world, as the Rivers of waters; and can wind and turn them at his pleasure, inclining them which way soever he will. 
h Psal. 76.10.  The fierceness of man shall turn to thy praise, (saith David in Ps. 76.10.) and the fierceness of them shalt thou retain: the latter clause of the verse is very significant in the Original, and cometh home to our purpose; as if we should translate it, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Residuum irarum cinge●. Vatablus.  Thou shalt gird the remainder of their wrath, or of their fierceness. The meaning is this. Suppose a man's heart be never so full fraught with envy, hatred, malice, wrath, and revenge, let him be as fierce & furious as is possible; God may indeed suffer him, and he will suffer him to exercise so much of his corruption, and proceed so far in his fierceness, as he seeth expedient and useful for the forwarding of other his secret and just and holy appointments, and so order the sinful fierceness of man by his wonderful providence, as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his eternal purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird; he will so bind, and hamper, and restrain him, that he shall not be able to go an inch beyond his ●e●der, though he would fret his heart out. The fierceness of man shall turn to thy praise, so much of it as he doth execute: and the remainder of their fierceness thou shalt refrain, that they execute it not. Be he never so great a Prince; or have he never so great a spirit: all is one; he must come under. No difference with God in this, betwixt him that sitteth on the Throne, and her that grindeth at the Mill: 
k Psal. 76.12.  He shall refrain the spirit of Princes, and is wonderful among the Kings of the earth: in the last verse. of that Psalm.  
Now of the truth of all that hath been hitherto spoken in both these branches of the Observation, (viz. that first there is a restraint of evil; and then secondly, that this restraint is from God;) I know not any thing can give us better assurance, taking them both together, than to consider the generality and strength of our Natural corruption. General it is first, in regard of the Persons; overspreading the whole lump of our nature: there is not a child of Adam free from the common infection; 
a Psal. 14.2.  They are all corrupt, they are altogether become abominable, there is none that doth good, no not one. General secondly, in regard of the subject, overrunning the whole man, soul and body, with all the parts and powers of either, so as 
b Esay 1.6.  from the sole of the foot to the crown of the head there is no whole part. 
c John 3.6.  Whatsoever is born of the flesh is flesh; and 
d Tit. 1.15.  To them that are defiled and unbelieving nothing is pure, but even their mind and Conscience is defiled; and 
e Gen. 6.5.  All the imaginations of the thoughts of their hearts are only evil continually. General thirdly, in regard of the object: averse from all kind of good, (
f Rom. 7.18.  In me, that is in my flesh, dwelleth no good thing;) and prone to all kind of evil, (
g Psal. 36.4.  He hath set himself in no good way, neither doth he abhor any thing that is evil.) Add to this generality, the strength also of our corruption; how vigorous, and stirring, and active it is, and how it carrieth us headlongly with full speed into all manner of evil, 
h Jer. 8.6.  As the horse rusheth into the battle; so as we have no hold of ourselves, neither power to stay ourselves, till we have run as far as we can, and without the mercy of God plunged ourselves into the bottom of the bottomless pit. Lay all this together, and there can be no other sufficient reason given, than this restraint whereof we now speak, why any one man should at any one time refrain from any one sin being tempted thereunto; whereinto any other man at any other time hath fallen, being alike tempted. Every man would kill his brother, as 
i Gen. 4.8.  Cain did Abel; and every man defile his sister, as 
k 2 Sam. 13.11  Amnon did Tham●r; and every man oppress his inferior, as 
l 1 Kin. 21.16.  Ahab did Naboth; and every man supplant his betters, as 
m 2 Sam. 16.3.  Z●bah did M●ph●bosheth; and every man betray his Master, as 
n Mat. 26.15.  judas did Christ: every man being as deep in the loins of Adam, as either Cain, or judas, or any of the rest. Their nature was not more corrupt than ours, neither ours less corrupt than theirs: and therefore every one of us should have done those things, as well as any one of them, if there had not been 
o Nullum peccatum est quod unquam fecerit homo, quod non possit facere alter homo, si Creator desit à quo fact●● est homo. Augustin. soliloqu. cap. 15.  something without and above nature to withhold us, and keep us back therefrom, when we were tempted, which was not in that measure afforded them, when they were tempted. And from whom can we think that restraint to come, but from that God, who is the Author and the Lord of nature, and hath the power and command and rule of nature; by whose grace and goodness we are whatsoever we are: and to whose powerful assistance we owe it, if we do any good, (for it is he that setteth us on;) and to his powerful restraint, if we eschew any evil, (for it is he that keepeth us off) Therefore I also withheld thee from sinning against me.  
And as to the third point in the Observation, it is not much less evident than the two former; namely, that this Restraint, as it is from God, so it is from the Mercy of God. Hence it is that Divines usually bestow upon it the name of Grace: distinguishing between a twofold Grace; a special renewing Grace, and a Common restraining Grace. The special and renewing Grace is indeed so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly: but yet the word [Grace] may not unfitly be so extended, as to reach to every act of God's providence, whereby at any time he restraineth men from doing those evils which otherwise they would do; and that in a threefold respect: of God, of themselves, of others. First, in respect of God, every restraint from sin may be called Grace; in as much as it proceedeth ex mero motu, from the mere good will and pleasure of God, without any cause, motive, or inducement in the man that is so restrained. For take a man in the state of corrupt nature, and leave him to himself; and think, how it is possible for him to forbear any sin, whereunto he is tempted. There is no power in nature, to work a restraint: nay there is not so much as any proneness in nature, to desire a restraint: much less than is there any worth in Nature, to deserve a restraint. Issuing therefore, not at all from the Powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: because, though it be not available to them for their everlasting salvation; yet it is some favour to them, more than they have deserved, that by this means their sins (what in number, what in weight) are so much lesser, than otherwise they would have been; whereby also their account shall be so much the easier, and their stripes so many the fewer: 
a chrysostom in Gen. hom. 25. & alibi saepe.  Saint chrysostom often observeth it, as an effect of the mercy of God upon them, when he cutteth off great offenders betimes with some speedy destruction: and he doth it out of this very consideration, that they are thereby prevented from committing many sins, which if God should have lent them a longer time, they would have committed. If his observation be sound; it may then well pass for a double Mercy of God to a sinner, if he both respite his destruction, and withal restrain him from sin: for by the one, he giveth him so much longer time for repentance, which is one Mercy; and by the other, he preventeth so much of the increase of his sin, which is another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intendeth, as principally his own glory, so withal the good of mankind, especially of his Church, in the preservation of humane society: which could not subsist an hour, if every man should be left to the wildness of his own nature, to do what mischief, the Devil and his own heart would put him upon, without restraint. So that the restraining of men's corrupt purposes and affections, proceedeth from that 
b Tit. 3.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle somewhere calleth it,) that love of GOD to mankind, whereby he willeth their preservation: and might therefore in that respect bear the name of Grace, though there should be no good at all intended thereby to the person so restrained. Just as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those spiritual gifts, which God hath distributed in a wonderful variety for the edifying of his Church, though they oftentimes bring no good to the receiver, are yet styled graces in the Scriptures: because the distribution of them proceedeth from the gracious love and favour of God to his Church, whose benefit he intendeth therein. God here restrained Abimelech; as elsewhere he did Laban, and Esau, and Balaam, and others: not so much for their own sakes, though perhaps sometimes that also; as for their sakes, whom they should have injured by their sins, if they had acted them. As here Abimelech for his chosen Abraham's sake; and Laban and Esau for his servant Jacob's sake; and Balaam for his people Israel's sake. As it is said in Psal. 105. and that with special reference (as I conceive it) to this very story of Abraham, 
c Psal. 105 14.  He suffered no man to do them wrong, but reproved even Kings for their sakes; saying, Touch not mine anointed, and do my Prophets no harm: He reproved even Kings, by restraining their power, as here Abimelech; but it was for their sakes still, that so Sarah his anointed might not be touched, nor his Prophet Abraham sustain any harm.  
We see now the Observation proved in all the points of it. 1. Men do not always commit those evils, they would, and might do. 2. That they do not, it is from God's restraint, who withholdeth them. 3. That restraint is an act of his merciful providence, and may therefore bear the name of Grace: in respect of God, who freely giveth it; of them, whose sins and stripes are the fewer for it; of others, who are preserved from harms the better by it. The Inferences we are to raise from the premises for our Christian practice and comfort, are of two sorts: for so much as they may arise from the consideration of Gods Restraining Grace, either as it may lie upon other men, or as it may lie upon ourselves.  
First, from the consideration of God's restraint upon others; the Church, and children, and servants of God may learn, to whom they owe their preservation: even to the power and goodness of their God, in restraining the fury of his and their enemies. We live among 
a Ezek. 2.6.  Scorpions, and 
b Mat. 10.16.  as sheep in the midst of Wolves; and they that 
c Psal. 69.4.  hate us without a cause, and are mad against us, are more in number than the hairs of our heads: And yet as many and as malicious as they are, by the Mercy of God still we are, and we live, and we prosper in some measure, in despite of them all. Is it any thanks to them? None at all. The 
d Gen. 3.15.  seed of the Serpent beareth a natural and an immortal hatred against God, and all good men: and if they had horns to their curstness, and power answerable to their wills, we should not breathe a minute. Is it any thanks to ourselves? Nor that neither: we have neither number to match them, nor policy to defeat them, nor strength to resist them; weak, silly, 
e Luk. 12.32.  little flock, as we are. But to whom then is it thanks? As if a little flock of sheep escape, when a multitude of ravening Wolves, watch to devour them, it cannot be ascribed either in whole or in part, either to the sheep in whom there is no help, or to the Wolf in whom there is no mercy; but it must be imputed all and wholly to the good care of the shepherd, in safe guarding his sheep, and keeping off the Wolf: so for our safety and preservation in the midst, and in the spite of so many Enemies, 
f Psal. 115.1.  Not unto us; O Lord, not unto us, whose greatest strength is but weakness; much less unto them, whose tenderest 
g Prov. 12.10.  mercies are cruel; but unto thy Name be the glory, O thou 
h Psa. 80.1.  Shepherd of Israel, who out of thine abundant love to us, who are the 
i Psal. 95.7.  flock of thy Pasture, and the sheep of thy hands, hast made thy power glorious, in curbing and restraining their malice against us. 
k Psal. 107.8.15. etc.  Oh that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men. Wonders we may well call them; indeed they are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of 
l Dan. 6.23.  Daniel cast into the den among the Lions, and not touched; of the 
m Dan. 3.27.  three children walking in the midst of the fiery furnace, and not scorched; of a 
n Acts 28.5.  viper fastening upon Paul's hand, and no harm following: we are stricken with some amazement; at the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes. Yet such Miracles as these, and such escapes, God worketh daily in our preservation: notwithstanding we live encompassed with so many firebrands of hell, such herds of ravening Wolves, and Lions, and Tigers, and such numerous 
o Mat. 3.7.  generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst after the destruction of the Saints and servants of God; and to whom it is as natural so to do, as for the fire to burn, or a viper to bite, or a Lion to devour. Oh that men would therefore praise the Lord for this his goodness, and daily declare these his great wonders, which he daily doth for the children of men.  
Secondly, since this restraint of wicked men is so only from God, as that nothing either they, or we, or any Creature in the world can do, can withhold them from doing us mischief, unless God lay his restraint upon them: it should teach us so much wisdom, as to take heed how we trust them. It is best and safest for us, as in all other things, so in this, to keep the golden mean, that we be neither too timorous, nor too credulous. If wicked men than threaten and plot against thee, yet fear them not: God can restrain them if he think good, and then assure thyself they shall not harm thee. If on the other side they colloague, and make show of much kindness to thee, yet trust them not: God may suffer them to take their own way, and not restrain them, and then assure thyself they will not spare thee. Thou mayst think perhaps of some one or other of these, that sure his own good nature will hold him in; or thou hast had trial of him heretofore, and found him faithful as heart could wish; or thou hast some such tye upon him by kindred, neighbourhood, acquaintance, covenant, oath, benefits, or other natural or civil obligation, as will keep him off, at least from falling foul upon thee all at once. Deceive not thyself; these are but slender assurances for thee to abide upon. Good nature! alas where is it? since Adam fell, there was never any such thing in rerum natura: if there be any good thing in any man, it is all from Grace; nature is all naught, even that which seemeth to have the pre-eminence in nature, 
a Rom. 8.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is stark naught. We may talk of this and that, of good natured men, and I know not what! But the very truth is, set grace aside, (I mean all grace, both renewing and restraining grace,) there is no more good nature in any man than there was in Cain and in judas. That thing, which we use to call good nature, is indeed but a subordinate means or instrument, whereby God restraineth some men more than others from their birth, and special constitution, from sundry outrageous exorbitancies, and so is a branch of this restraining Grace whereof we now speak. And as for thy past Experience, that can give thee little security: thou knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restrain him from doing thee hurt, but also constrain him 
b 3 Reg. 17.4.  to do thee good: as sometimes he commanded the Ravens to feed Eliah; a bird so 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 6. hist. Anim. 6.- Pellunt nidis pullos sicut & corvi. Plin. 10. Nat. hist. 12.  unnatural to her young ones, that they might famish for her, if God did not otherwise provide for them; and therefore it is noted in the Scripture as a special argument of God's providence, that he feedeth the 
d Psal. 147.9. Job 38.41. Luke 12.24.  young Ravens that call upon him. But as nothing that is constrained is durable, but every thing when it is constrained against its natural inclination, if it be let alone, will at length 
e Usque recurrit. Horat. 1. Epist. 10.  return to his own kind, and primitive disposition, as these Ravens which now fed Eliah, would have been as ready another time to have pecked out his eyes: so a Natural man is a natural man still, howsoever overruled for the present: and if God, as he hath hitherto by his restraint withheld him, shall but another while withhold his restraint from him; he will soon discover the inbred hatred of his heart against good things and men, and make thee at the last beshrew thy folly in trusting him, when he hath done thee a mischief unawares. And therefore if he have done thee seven courtesies, and promise fair for the eighth; yet trust him not; for there are 
f Prov. 26.25.  seven abominations in his heart. And as for whatsoever other hanck thou mayest think thou hast over him, be it never so strong: unless God manacle him with his powerful restraint, he can as easily unfetter himself from them all, as 
g Judg. 16▪ 9.12.  Sampson from the green with'hs and coards wherewith the Philistines bound him. All those forementioned relations came in but upon the buy, and since: whereas the 
h Gen. 3.15.  hatred of the wicked against goodness is of an ancienter date, and hath his root in (corrupt) nature: and is therefore of such force, that it maketh void all obligations, whether civil, domestical, or other, that have grown by virtue of any succeeding contract. It is a ruled case, 
i Mat. 10.36.  Inimici domestici, A man's enemies may be they of his own house. Let not any man then, that hath either Religion or Honesty, have any thing to do with that man; at least let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So far as common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them, and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm, and dispose them to do us good, so far as he shall see expedient for us: but then, this is not to trust them, but to trust God with them. But for us to put ourselves needlessly into their hands, and to hazard our safety upon their faithfulness by way of trust; there is neither wisdom in it, nor warrant for it. Although God may do it, yet we have no reason to presume that he will restrain them for our sakes, when we might have prevented it our selves, and would not: and this we are sure of, that nothing in the world can preserve us from receiving mischief from them, unless God do restrain them. Therefore trust them not.  
Thirdly, if at any time we see wickedness set aloft, bad men grow to be great, or great men show themselves bad, sinning with an high hand, and an arm stretched out, and God seemeth to strengthen their hand by adding to their greatness, and increasing their power; if we see the 
a Hab. 1.13.  wicked devouring the man that is more righteous than he, and God hold his tongue the whilst; if we see the ungodly course it up and down at pleasure which way soever the lust of their corrupt heart carrieth them without control, like a wild untamed Colt in a spacious field, God (as it were) laying the rains in the neck, and letting them run; in a word, when we see the whole world out of frame and order: we may yet frame ourselves to a godly patience, and sustain our hearts amid all these evils with this comfort and consideration; that still God keepeth the rains in his own hands, and when he seeth his time, and so far as he seeth it good, he both can and will, check, and control, and restrain them at his pleasure; as the cunning Rider sometimes giveth a fiery horse head, and letteth him fling and run as if he were mad; he knoweth he can give him the stop, when he list. The great 
b Psal. 104.26.  Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make 
c Job 41.31, 32.  the deep to boil like a pot, and cause a path to shine after them as they go; he can 
d Ibid. vers. 5.  play with them as children do with a bird: he suffereth them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters; but anon he striketh the hook through their noses, and fetcheth them up, and layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time, and in their prosperity to Lord it over his heritage! What if Princes should 
e Psal. 119.23.  sit and speak against us 
f Ib. verse 161.  without a cause, as it was sometimes David's case! Let us not free at the injuries, nor envy at the greatness of any: let us rather betake us to David's refuge, to be 
g Ibid. ver. 23.  occupied in the statutes, and to meditate in the holy Word of God. In that holy Word we are taught, that the hearts even of Kings, how much more than of inferior persons, are in his rule and governance, and that he doth dispose and turn them, as seemeth best to his godly wisdom; that he can 
h Psal. 76.12.  refrain the spirit of Princes, 
i Psal. 1●9. 8.  bind Kings in chains, and Nobles in links of Iron; and though they 
k Psal. 2.6.  rage's furiously at it, and lay their heads together, in consultation how to break his bands, and cast away his cords from them, yet they imagine but a vain thing; whilst they strive against him on earth, he laugheth them to scorn in heaven, and maugre all opposition will establish the Kingdom of his Christ, and protect his people. Say then the great ones of the world exercise their power over us, and lay what restraints they can upon us: our comfort is, they have not greater power over us, than 
l Regum timendorum in proprios greges, Reges in ipsos imperium est jovis. Hor 3. Carm. O●. 1.  God hath over them; nor can they so much restrain the meanest of us, but God can restrain the greatest of them much more. Say our enemies curse us with Bell, Book, and Candle: our comfort is, God is able to return the curse upon their own heads, and in despite of them too, 
m Deut. 23.5.  turn it into a blessing upon us. Say they make warlike preparations against us to invade us: our comfort is, God can 
n Psal. 48.7.  break the Ships of Tarshish, and scatter the most 
o Psal. 69.4.  invincible Armadas. Say they that hate us be more in number than the hairs of our head: our comfort is, the very 
p Mat. 10 30.  hairs of our head are numbered with him, and without his sufferance not the least 
q Luke 21.18.  hair of our heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and 
r Psal. 106.41.  they that hate us should be Lords over us for the time: our comfort is, ●e that loveth us, is Lord over them, and can bring them under us again, when he seeth time. In all our fears, in all our dangers, in all our distresses; our comfort is, that God can do all this for us: our care should be by our holy obedience to strengthen our interest in his protection, and not to make him a stranger from us, yea an enemy unto us, by our sins and impenitency; that so we may have yet more comfort, in a cheerful confidence, that God will do all this for us. The Assyrian, whose 
s Esay 10.7.  ambition it was to be the Catholic King, and universal Monarch of the world, styling himself the Great King, (
t Esay 36.4.  thus saith the Great King, the King of Assyria;) when he had sent 
u Esay 27.28, 29.  messengers to revile Israel, and an Army to besiege and destroy jerusalem: yet for all his rage he could do them no harm, the Lord 
x Esay 10.12  brought down the stout heart of the King of Assyria, 
y Esay 37.33.  put a hook in his nose, and a bridle in his lips, and made him return back, by the way by which he came, without taking the City, or so much as casting a bank, or shooting an arrow against it. Nay, he that is indeed 
z Job 41.34.  the great King over all the children of pride, and hath better title to the stile of most Catholic King than any that ever yet bore it, whose Territories are large as the Earth, and spacious as the Air, I mean the Devil, the 
a Ephes. 2.2.  Prince of this world; he is so fettered with the chain of God's power and providence, that he is not able with all his might and malice, no not though he raise his whole forces, and muster up all the powers of darkness and Hell into one band, to do us any harm in our souls, in our bodies, in our children, in our friends, in our goods, no not so much as our very 
b Mat. 8.31, 32.  Pigs, or any small thing that we have, without the special leave and sufferance of our good God. He must have his Dedimus potestatem from him, or he can do nothing.  
Fourthly, since this restraint is an act of God's mercy, whom we should strive to resemble in nothing more 
a Luke 6.36.  than in showing mercy: let every one of us in imitation of our Heavenly Father, and in compassion to the souls of our brethren, and for our own good and the good of humane society, endeavour ourselves faithfully the best we can to restrain, and withhold, and keep back others from sinning. The Magistrate, the Minister, the Housholder, every other man in his place and calling, should do their best by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good example, and other like means to suppress vice, and restrain disorders, in those that may any way come within their charge. Our first desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true fear of God: but as in other things, where we cannot attain to the full of our first aims, 
* Cicero.  Pulchrum est (as he saith) in secundis tertiisve consistere; so here, we may take some contentment in it, as some fruit of our labours, in our Callings, if we can but wean them from gross disorders, and reduce them from extremely debauched courses to some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a mere Civil man is no better: yet to us, that cannot judge but by the outward behaviour, it is less grief, when men are Hypocrites, than when they are Profane. Our first aim is, to make you good: yet some rejoicing it is to us, if we can but make you less evil. Our aim is, to make you of Natural, holy and Spiritual men; but we are glad, if of dissolute, we can but make you good Moral men: if in stead of planting Grace, we can but root out Vice: if in stead of the power of Godliness in the reformation of the inner-man, we can but bring you to some tolerable stayedness in the conformity of the outward-man. If we can do but this, though we are to strive for that, our labour is not altogether in vain in the Lord. For hereby, first, men's sins are both less and fewer: and that secondly, abateth somewhat both of the number and weight of their stripes, and maketh their punishment the easier: and thirdly, there is less scandal done to Religion; which receiveth not so much soil and dis-reputation by close hypocrisy, as by lewd and open profaneness: Fourthly, the Kingdom of Satan is diminished, though not directly in the strength, for he loseth never a Subject by it; yet somewhat in the glory thereof, because he hath not so full and absolute command of some of his subjects, as before he had, or seemed to have. Fifthly, much of the hurt that might come by evil example, is hereby prevented. Sixthly, the people of God are preserved from many injuries and contumelies which they would receive from evil men, if their barbarous manners were not thus civilised; as a fierce Mastiff doth least hurt, when he is chained and muzzled. Seventhly and lastly, and which should be the strongest motive of all the rest, to make us industrious to repress vicious affections in others; it may please God these sorry beginnings may be the 
b In ipsis improbis dum formidato supplicio f●aenatur facultas, invocato Deo sanatur voluntas. August. Tom. 2.  forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually or but virtually prepare, dispose, or qualify any man for the grace of Conversion and Renovation; or have in them Virtutem seminalem, any natural power which by ordinary help may be cherished and improved so far, as an Egg may be hatched into a Bird, and a kernel sprout and grow into a tree; (far be it from us to harbour any such Pelagian conceits:) but this I say, that God, being a God of order, doth not ordinarily work but in order and by degrees, bringing men from the one extreme to the other by middle courses; and therefore seldom bringeth a man from the wretchedness of forlorn nature to the blessed estate of saving grace, but where first by his restraining grace in some good measure he doth correct nature, and moralise it. Do you then that are Magistrates, do we that are Ministers, let all Fathers, Masters, and others whatsoever, by wholesome severity (if fairer courses will not reclaim them) deter audacious persons from offending, break those that are under our charge of their wills and wilfulness, restrain them from lewd and licentious practices and company, 
c Levit. 19.17.  not suffer sin upon them for want of reproving them in due and seasonable sort, 
d Judas, ver. 23.  snatch them out of the fire, and bring them as far as we can out of the snare of the Devil to God-ward; and leave the rest to him. Possibly, when we have faithfully done our part, to the utmost of our power; he will set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and cursing, and blaspheming; they may in time by his good grace be brought to 
e Eccles. 9.2.  fear an Oath: If we restrain them from gross profanations upon his holiday in the mean time; they may come at length to think his Sabbath 
f Esay 21.13.  a delight: If we keep them from swilling, and gaming, and revelling, and rioting, and roaring, the while; God may frame them ere long to a sober and sanctified use of the Creatures: and so it may be said of other sins and duties. I could willingly enlarge all these points of Inferences, but that there are yet behind sundry other good Uses, to be made of this restraining Grace of God, considered as it may lie upon ourselves; and therefore I now pass on to them.  
First, there is a root of Pride in us all, whereby we are apt to think better of ourselves, than there is cause: and every infirmity in our brother, (which should rather be an item to us of our frailty) serveth as fuel to nourish this vanity, and to swell us up with a Pharisaical conceit, that forsooth we are 
a Luk. 18.11.  not like other men. Now, if at any time, when we see any of our brethren fall into some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometimes it will do: the point already delivered may stand us in good stead, to prick the bladder of our pride, and to let out some of that windy vanity; by considering, that this our forbearance of evil, wherein we seem to excel our brother, is not from nature, but from grace; not from our selves, but from God. And here a little let me close with thee, whosoever thou art, that pleasest thyself with odious comparisons, and standest so much upon terms of betterness; thou art neither Extortioner, nor adulterer, drunkard, nor swearer, thief, slanderer, nor murderer; as such and such are. It may be thou are none of these: but I can tell thee what thou art, and that is as odious in the sight of God as any of these: thou art a proud Pharisee, which perhaps they are not. To let thee see thou art a Pharisee, do but give me a direct answer, without shifting or mincing, to that Question of Saint Paul, 
b 1 Cor. 4.7.  Quis te discrevit? Who hath made thee to differ from another? Was it God, or thyself, or both together? If thou sayest it was God; thou art a dissembler, and thy boasting hath already confuted thee: for what hast thou to do to glory in that which is not thine? 
c Ibid.  If thou hast received it, why dost thou glory, as if thou hadst not received it? If thou sayest it was from thyself; what Pharisee could have assumed more? All the shift thou hast, is to say it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part, but thine own good nature did something. If this be all, thou art a very Pharisee still, without all escape. That Pharisee never denied God a part, no nor the chiefest part neither, he began his vaunting prayer with an acknowledgement of God's work, (
d Luk. 18.11.  I thank thee, O God, that I am not like other men.) It was not the denial of all unto God, but the assuming of any thing unto himself, that made him a right Pharisee. Go thy way then, and if thou wilt do God and thyself right; deny thyself altogether, and 
* Gratiae tuae depu●o, & quaecunque non feci mala. August. 2, Confess. 7.  give God the whole glory of it, if thou hast been preserved from any evil. And from thy brother's fall, besides compassioning forlorn Nature in him, make a quite contrary use unto thyself; even to humble thee thereby, with such like thoughts as these, 
e Gal. 6.1.  Considering thyself, lest thou also be tempted. [Am I any better than he? of better mould than he? or better tempered than he? Am not I a child of the same Adam, a vessel of the same clay, a chip of the same block, with him? why then should I be 
f Rom. 11.20.  highminded, when I see him fallen before me? why should I not rather fear, lest my foot slip, as well as his hath done? I have much cause, with all thankfulness to bless God, for his good providence over me, in n●t suffering me to fall into this sin hitherto: and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to avoid this, or any other evil.]  
Secondly, since all restraints from sin, by what second means so ever they are conveyed unto us, or forwarded, are from the merciful providence of God: whensoever we observe that God hath vouchsafed us, or doth offer us, any means of such his gracious restraint; it is our duty joyfully to embrace those means, and carefully to cherish them, and with all due thankfulness to bless the name of God for them. Oh how oft have we plotted, and projected, and contrived a course for the expediting of our perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs: and by the providence of God some unexpected intervening accident hath marred the curious frame of all our projects, that they have come to nothing; as a Spider's web spun with much art and industry is suddenly disfigured, and swept away with the light touch of a bosom. How oft have we been resolved to sin, and prepare● to sin, and even at the pits brink ready to cast ourselves into hell: when he hath plucked us away, as he plucked 
a Gen. 19.16.  Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means! Have we now blessed the Name of God for affording us these gracious means of prevention and restraint? Nay have we not rather been enraged thereat, and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful desires and purposes? As wayward Children cry and take pet, when the Nurse snatcheth a knife from them, wherewith they might perhaps cut their fingers, perhaps haggle their throats; or putteth them back from the well's mouth when they are ready, with catching at babies in the water, to type over: and as that merry mad man in the Poet, was in good earnest angry with his friends for procuring him to be cured of his madness, wherein he so much pleased himself, as if they could not have done him a greater displeasure, 
b Horat. 2. Epist. 1. — Pol me occidistis, amici,— Non servastis—: such is our folly. We are offended with those that reprove us; testy at those that hinder us; impatient under those crosses that disable us: yea we fret and turn again at the powerful application of the holy Word of God, when it endeavoureth to reform us, or restrain us from those evils wherein we delight. Let us henceforth mend this fault; cheerfully submit ourselves to the discipline of the Almighty; and learn of Holy David with what affections to entertain the gracious means he vouchsafeth us of restraint or prevention: as appeareth by his speeches unto Abigail, when she by her wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, 
c 1 Sam. 25.32, etc.  Blessed be the Lord God of Israel which sent thee this day to meet me; and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand. He blessed God, as the Cause, and her, as the Instrument; and her discreet behaviour and advice, as the Means; of staying his hand from doing that evil, he had vowed with his mouth, and was in his heart purposed to have done.  
Thirdly, since we owe our standing to the hand of God, who holdeth us up, without whose restraint we should fall at every turn, and into every temptation: we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those sins, whereunto either our corrupt nature would lead us, or outward occasions draw us. We may see it by the fearful falls of David and Peter, men nothing inferior to the best of us, how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would 
a Psal. 19.13.  Keep back his servant from presumptuous sins. He well knew though he were the faithful servant of God, that yet he had no stay of himself; but unless God kept him back, he must on, and he must in, and he must in deep, even as far as to presumptuous sins. No man, though he be never so good, hath any assurance, as upon his own strength, though it be never so great, that he shall be able to avoid any sin, though it be never so foul. When a Heathen man prayed unto jupiter, to save him from his Enemies; one that overheard him would needs mend it with a more needful prayer, that jupiter would save him from his Friends: he thought they might do him more hurt, because he trusted them; but as for his Enemies he could look to himself well enough, for receiving harm from them. We that are Christians, bad need pray unto the God of Heaven, that he would not give us up into the hands of our professed enemies; and to pray unto God, that he would not deliver us over into the hands of our falsehearted Friends: but there is another prayer yet more needful, and to be pressed with greater importunity than either of both, that God would save us from ourselves, and not give us up into our own hands; for than we are utterly cast away. There is a wayward old-man that lurketh in every of our bosoms, and we make but too much of him: than whom, we have not a more spiteful enemy, nor a more false friend. Alas we do not think, what a man is given over to, that is given over to himself: he is given over to 
b Rom. 1.16.  vile affections; he is given over to a 
c Ibid. ver. 28.  reprobate sense; he is given over to 
d Eph. 4.19.  commit all manner of wickedness with greediness. It is the last and fearfullest of all other judgements, and is not usually brought upon men, but where they have obstinately refused to hear the voice of God, in whatsoever other tone he had spoken unto them; then to leave them to themselves, and to their own counsels: [
e Psal. 81.11▪ 12.  My people would not hear my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and let them follow their own imaginations.] As we conceive the state of the Patient to be desperate, when the Physician giveth him over, and letteth him eat, and drink, and have, and do, what, and when, and as much as he will without prescribing him any diet, or keeping back any thing from him he hath a mind unto. Let us therefore pray faithfully and fervently unto God, as Christ himself hath taught us, that he would not by leaving us unto ourselves 
f Mat. 6.13.  lead us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power at all to deliver ourselves.  
Lastly, since this Restraint whereof we have spoken, may be but a common Grace, and can give us no sound nor solid comfort if it be but a bare restraint, and no more: though we ought to be thankful for it, because we have not deserved it; yet we should not rest, nor think ourselves safe enough, till we have a well grounded assurance, that we are possessed of an higher and a better grace, even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive ourselves then, (and thousands in the world do so deceive themselves;) if upon our abstaining from sins, from which God withholdeth us, we presently conclude ourselves to be in the state of Grace, and to have the power of godliness, and the spirit of sanctification. For, between this restraining Grace, whereof we have now spoken, and that renewing Grace whereof we now speak; there are sundry wide differences. They differ first, in their fountain. Renewing grace springeth from the special love of God towards those that are his his in Christ: restraining grace is a fruit of that general mercy of God, whereof it is said in the Psalm, that 
a Psal. 145.  his mercy is over all his works. They differ secondly, in their extent: both of Person, Subject, Object, and Time. For the Person; restraining Grace is common to good and bad: Renewing Grace proper and peculiar to the Elect. For the Subject; Restraining Grace may bind one part or faculty of a man, as the hand or tongue, and leave another free, as the heart or ear: Renewing Grace worketh upon all in some measure, sanctifieth the whole man, 
b 1 Thes. 6.23.  Body, and soul, and spirit, with all the parts and faculties of each. For the Object; Restraining Grace may withhold a man from one sin, and give him scope to another: Renewing Grace carrieth an equal and just respect to all God's Commandments. For the Time; Restraining Grace may tie us now, and by and by unloose us: Renewing Grace holdeth out unto the end, more or less, and never leaveth us wholly destitute. Thirdly, they differ in their Ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may, or may not do good to the Receiver; but Renewing Grace is especially intended for the Salvation of the Receiver, though Ex consequenti it do good also unto others. They differ fourthly, and lastly, in their Effects. Renewing Grace mortifieth the corruption, and subdueth it, and diminisheth it; as water quencheth fire, by abating the heat: but Restraining Grace only inhibiteth the exercise of the corruption, for the time, without any real diminution of it either in substance or quality; as the 
c Dan. 3.25.  fire wherein the three Children walked, had as much heat in it at that very instant, as it had before and after, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared Daniel were Lions still, and had their ravenous disposition still; albeit God 
d Dan. 6.22.  stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition appeareth by their entertainment of their next guests, whom they devoured with all greediness, 
e Ibid. vers. 24.  breaking their bones before they came to the ground. By these two instances and examples, we may in some measure conceive of the nature and power of the restraining grace of God in wicked men. It bridleth the corruption that is in them for the time, that it cannot break out; and manacleth them in such sort, that they do not show forth the ungodly disposition of their heart: but there is no real change wrought in them all the while; their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a Lion maketh a Lamb; altereth the natural disposition of the soul, by draining out some of the corruption; begetteth a new heart, a new spirit, new habits, new qualities, new dispositions, new thoughts, new desires; maketh a 
f Ephes. 4.24.  new man in every part and faculty completely New. Content not thyself then with a bare forbearance of sin, so long as thy heart is not changed, nor thy will changed, nor thy affections changed: but strive to become a new man, to be 
g Rom. 2.2.  transformed by the renewing of thy mind, to hate sin, to love God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding, and will, and affections, to the obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech here was; but also be enabled, as faithful Abraham was, to please God: and consequently assured with all the faithful children of Abraham, to be 
h 1 Pet. 1.5.  preserved by the almighty power of God through faith unto salvation. Which Grace, and Faith, and salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all here assembled, 
i 1 Cor. 1.2.  With all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours: even for the same our Lord Jesus Christ's sake, his most dear Son, and our blessed Saviour and Redeemer, to which blessed Father, and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the whole Church, all the Kingdom, the power, and the glory, from this time forth and for ever. Amen.   

AD POPULUM. The Seventh Sermon. At S. Paul's Cross, London, 6. May, 1632.  1 PET. 2.16. 
As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.  
THere is not any thing in the world more generally desired than Liberty; nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the eternal Son of God hath purchased for His Spouse the Church, and endowed her therewithal, hath in no age been free from abuses: whilst some have sinfully neglected their Christian liberty, to their own prejudice; and othersome have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through pride and ignorance, and other corruptions that abound in us, do we hit upon the golden mean, either in this, or almost in any thing else: but easily swarve into the vicious extremes on both hands, declining sometimes into the defect, and sometimes into the excess. The Apostles therefore, especially Saint Peter, and Saint Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles, as fit occasion was offered thereunto. Which, we may observe them to have done most frequently and fully in those two cases, which being very common, are therefore of the greater consequence, viz. the case of Scandal, and the case of Obedience.  
And we may further observe concerning these two Apostles, that S. Paul usually toucheth upon this argument of liberty, as it is to be exercised in the case of Scandal; but S. Peter oftener, as in the Case of Obedience. Whereof, on S. Peter's part, I conceive the reason to be this: That being 
a Gal. 2.7.  the Apostle of the Circumcision, and so having to deal most with the jews, who 
b Seditiosissima gen●. Jos. Scalig. not. in Luc. 22.52.  could not brook subjection, but were of all Nations under heaven the most impatient of a foreign yoke; he was therefore the more careful to deliver the doctrine of Christian liberty to them in such a manner, as might frame them withal to yield such reverence and obedience to their Governors, as became them to do. And therefore S. Peter beateth much upon the point of Obedience.  
But he no where presseth it more fully than in this Chapter: Wherein after the general exhortations of subduing the lusts that are in their own bosoms, vers. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he beginneth first with, and insisteth most upon this duty of subjection and obedience to authority, in the greatest remaining part of the Chapter. The first Precept he giveth in this kind, is set down with sundry amplifications and reasons thereunto belonging, in the next verses before the Text (Submit yourselves to every Ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text (As free and not using your liberty for a cloak of maliciousness, but as the servants of God.)  
Conceive the words as spoken in answer to what those new converts might have objected. We have been taught, that the Son of God hath made us free, and then we are 
a john 8.36.  free indeed: and so not bound to subject ourselves to any Masters or Governors upon earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which Christ hath purchased for us, and reserve ourselves the more entirely for God's service, by refusing to be the servants of men.  
This Objection the Apostle clearly taketh off in the Text, with much holy wisdom, & truth. He telleth them, that being indeed set at liberty by Christ, they are not therefore any more to enthral themselves to any living soul or other creature; not to submit to any ordinance of man as slaves, that is, as if the ordinance itself did by any proper, direct and immediate virtue, bind the conscience. But yet all this notwithstanding, they might and ought to submit thereunto as 
b 1 Cor. 7.22.  the Lords freemen, and in a free manner; that is, by a voluntary and uninforced both subjection to their power, and obedience to their lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title palliate an evil licentiousness, making that a cloak for their irreverent and undutiful carriage towards their Superiors. For albeit they be not the servants of men, but of God; and therefore owe no obedience to men as upon immediate tie of conscience, and for their own sake, but to God only: yet for his sake, and out of the conscience of that obedience which they owe to his command of 
c Exo. 20.12.  honouring father and mother, and of being 
d Rom. 13.1.  subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.)  
From which words thus paraphrased, I gather three observations: all concerning our Christian liberty, in that branch of it especially which respecteth humane ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the existence of it, (As free,) or 2. in the exercise of it, (And not using your liberty for a cloak of maliciousness,) or 3. in the end of it, (but as the servants of Gods.) The first observation this; We must so submit ourselves to superior authority, as that we do not thereby impeach our Christian liberty: (As free.) The second this; We must so maintain our liberty, as that we do not under that colour either commit any sin, or omit any requisite office either of charity or duty: (and not using your liberty for a cloak of maliciousness.) The third this; In the whole exercise both of the liberty we have in Christ, and of the respects we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants: (but as the servants of God.) The sum of the whole three points in brief this; We must be careful without either infringing or abusing our liberty, at all times, and in all things to serve God.  
Now then to the several points in that order as I have proposed them, and as they lie in the Text: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As free.) Which words have manifest reference to the exhortation deli●vered three verses before the text; as declaring the manner how the duty there exhorted unto aught to be performed: yet so as that the force of them stretcheth to the exhortations also contained in the verses next after the text. Submit yourselves to public governor's both supreme and subordinate; be subject to your own particular masters; honour all men with those proper respects that belong to them in their several stations: But look you do all this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not as slaves, but as free: do it without impeachment of the liberty you have in Christ. Of which liberty, it would be a profitable labour (but that I should then be forced to omit sundry other things which I deem needful to be spoken, and more nearly pertinent to the points proposed) to discover at large the nature, and parts, and causes, and effects, and adjuncts; that we might the better understand the amplitude of that dower which Christ hath settled upon his Church, and thence learn to be the more careful to preserve it. But I may not have time so to do; it shall therefore suffice us to know, that as the other branches of our liberty, whether of glory or grace; whether from the guilt of sin in our justification, or from the dominion of sin in our sanctification, with the several appendices and appurtenances to any of them: so this branch of it also which respects the use of indifferent things; First is purchased for us by the blood of 
a Joh. 8.36. & Gal. 5.1.  Christ, and is therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of Christ, which is therefore called 
b Jam. 1.25. & 2.12.  the law of liberty. And thirdly, is conveyed unto us inwardly and effectually by the operation of the Spirit of God and of Christ, which is therefore called a 
c Psal. 51.12.  free spirit (O establish thou me with thy free spirit) because, where the Spirit of the Lord is, there is liberty. 2 Cor. 3.17.  
Now this liberty, so dearly purchased, so clearly revealed, so firmly conveyed; it is our duty to maintain with our utmost strength in all the parts and branches of it, and (as the Apostle exhorteth) to 
a Gal. 5.1.  stand fast in the liberty wherewith Christ hath made us free, and not to suffer ourselves either by the devises of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage. And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in authority, we must perform our duty therein with all cheerfulness of spirit, and for Conscience sake, but still with freedom of spirit, & with liberty of Conscience; as being servants to God alone, and not to men. We find therefore in the Scriptures a peremptory charge both ways; that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should 
b Mat. 23 8.10.  not be called Rabbi, neither Masters, Matth. 23. and a charge given by the Apostle Paul to all believers in the latter behalf, that they should 
c 1 Cor. 7.23.  not be servants of men, 1 Cor. 7.  
God forbid any man of us, possessed with an Anabaptistical spirit, or rather frenzy, should understand either of those passages, or any other of like sound, as if Christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane societies consist: that is to say, to 
* Non venit Christus conditiones mutare. Hieron. in Ep. 6.  forbid all those mutual relations of superiority and subjection which are in the world, and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of 
a Mat. 21.21.  Christ, and to the constant doctrine of 
b Rom. 13.1. etc. Eph. 6.5. Col. 3.22.  S. Paul in other places: and we ought so to interpret the Scriptures, as that one place may consist with another, without clashing or contradiction. The true and plain meaning is this; that we must not acknowledge any our supreme Master, nor yield ourselves to be wholly and absolutely ruled by the will of any, nor enthral our judgements and Consciences to the sentences or laws of any man, or Angel, but only Christ our Lord and Master in Heaven.  
And this interpretation is very consonant to the Analogy of Scripture in sundry places. In Ephes. 6. (to omit other places) there are two distinctions employed, the one in the 5. the other in the 7. verses, both of right good use for the reconciling of sundry texts that seem to contradict one another, and for the clearing of sundry difficulties in the present argument. 
a Ephes. 6.5.  Servants (saith S. Paul there) be obedient to them that are your Masters according to the flesh. Which limitation affordeth us the distinction of Masters 
b — secundum carnem: quia est & Dominus secundum spiritum. Ille est verus Dominus— Augustin. in Psal. 12●.  according to the flesh only, and of Masters after the spirit also. Intimating that we may have other Masters of our flesh, to whom we may (and must) give due reverence, so far as concerneth the flesh; that is, so far as appertaineth to the outward man, and all outward things. But of our spirits, and souls, and consciences; as we can have no fathers, so we may have no Masters upon earth, but only our Master and our Father which is in heaven. And therefore (in Mat. 23.) Christ forbiddeth the calling of any man upon earth 
c Mat. 13.9.  Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike, and as hath been now declared.  
Again (saith S. Paul there) 
a Ephes. 6.7.  with good will doing service, as to the Lord, and not to men; which opposition importeth a second distinction, and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we do service in ordine ad alium, and as under another. Those are supreme Masters, in whom our obedience resteth in the final resolution of it, without looking farther or higher. Men may be our Masters, and we their servants, the first way; with subordination to God, and 
b — distingu●bant Dominum aeternum a temporali: tamen subditi erant, propter dominum aeternum, etiam domino temporali. Augustin. in Psal. 124.  for his sake: And we must do them service, and that with good will: but with reservation ever of our bounden service to him, as our only supreme sovereign and absolute Master. But the later way, it is high sacrilege in any man to challenge, and it is high Treason against the sacred Majesty of God and of Christ for us to yield to any other but them, the mastership, that is, the sovereign and absolute mastership over us.  
Briefly, we must not understand those Scriptures that forbid either Mastership or servitude, as if they intended to discharge us from those mutual obligations, wherein either in nature or civility we stand tied one to another, in the state Oeconomical, Political, or Ecclesiastical; as anon it shall further appear: but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ; and so to do them service, as to maintain withal our own freedom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as free.  
A thing whereof it behoveth us to have a special care, and that for sundry and weighty respects. First, in regard of the trust reposed in us in this behalf. Every 
a Religiosus homo sanctusque diligenter & circumspectè solet tueri fidei commissa. Senec. de tranquil. cap. 11.  honest man taketh himself bound to discharge with faithfulness the trust reposed in him, and to preserve what is committed unto him by way of trust, (though it be another man's) 
b Nisi ad suum modum curam in deposito praestat, fraud non caret. l. 32. ff. de deposito.  no less, if not rather much more carefully, than he would do if it were his own; that so he may be able to give a good account of his trust. Now these two, the Christian Faith, and the Christian Liberty, are of all other the choicest jewels, whereof the Lord Jesus Christ hath made his Church the depositary. Every man therefore in the Church ought 
c Judas, vers. 3.  earnestly to contend, as for the maintenance of the faith, (as S. jude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints: even eo nomine, and for that very reason, because they were both delivered unto them under such a trust. 
d 1 Tim. 6.20. & 2 Tim. 1.14.  O Timothee, depositum custodi: S. Paul more than once calleth upon Timothy to keep that which was committed to his trust. He meaneth it in respect of the Christian Faith: which he was bound to keep entire as it was delivered him, at his peril, and as he would answer it another day. And the like obligation lieth upon us, in respect of this other rich depositum, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christian liberty: for which we shall be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pittaci dictum apud Stob. Serm. 1.  answerable to Christ, from whom we received it, how we have both kept it, and used it. And if by our default, and for want either of care or courage in us (dolo vel latâ culpâ, as the Lawyers say) we lose or imbeazel it (as she said in the Canticles, 
f Cant. 1. ●.  They made me the keeper of the Vineyard, but mine own Vineyard have I not kept:) No doubt it will lie heavy upon us, when we come to give in our accounts. Rather we should put on a resolution (like that of 
g Exod. 10.26.  Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making ourselves the servants of men.  
Especially since we cannot so do, Secondly, without manifest wrong to Christ; nor thirdly, without great dishonour to God. Not without wrong to Christ: S. Paul therefore disputeth it as upon a ground of right, 1 Cor. 7. Ye are bought with a price, (saith he) 
a 1 Cor. 7.23.  be ye not the servants of men: and in the next chapter before that, 
b 1 Cor. 6.19, 20.  ye are not your own, for you are bought with a price. As if he had said, Though it were a great weakness in you to put yourselves out of your own power into the power of others, by making yourselves their servants: yet if you were your own, there should be no injury done thereby to any third person; but unto whosoever should complain as if he were wronged, you might return this reasonable answer, (
c Mat. 20.13.15.  Friend I do thee no wrong, is it not lawful for me to do as I will with mine own?) But, saith he, this is not your case: you are not your own, but Christ's. He hath bought you with his most precious blood; he hath paid a valuable (rather an invaluable price) for you: and having bought you and paid for you, you are now his; and you cannot dispose yourselves in any other service without apparent wrong to him.  
Neither only do we injure Christ, by making ourselves the servants of men; but we dishonour God also: which is a third reason. For to whom we make ourselves servants, him we make our Lord and God. The covetous worldling therefore, by 
a Mat. 6.24.  serving Mammon, maketh Mammon his God: which made S. Paul two several times to set the brand of Idolatry upon covetousness (
b Ephes. 5.15.  the covetous man which is an Idolater, Ephes. 5. and 
c Col. 3.5.  covetousness which is Idolatry, Col. 3.) And the voluptuous Epicure is therefore said to make his 
d Phil. 3.19.  belly his God, Phil. 3. because he 
e Rom. 16.18.  serveth his own belly, as the the phrase is, Rom. 16. Neither can I imagine upon what other ground the Devil should be called 
f 2 Cor. 4.4.  the God of this world, than this, that 
g 1 John 5.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of this evil world by doing him service do so make a God of him. For service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to another: 
h Mat. 4.10.  Ipsi soli servies, thou shalt worship the Lord thy God, and him only shalt thou serve. We cannot serve any other, but to his great dishonour.  
Yea and our own too; which may stand for a fourth reason. Ye see your calling brethren, saith the Apostle, 1 Cor. 1.26. He would have men take notice of their Christian calling, (it is a holy and a high calling:) that so they might 
a Ephes. 4.1.  walk worthy of it, and carry themselves in every respect answerably thereunto. Now by our calling we are freemen: for 
b Gal. 5.13.  brethren you have been called unto liberty, Gal. 5. or (which is all one) to the service of God. And being so, we infinitely abase ourselves, and disparage our calling; when of freemen we become slaves; and make ourselves of Gods, men●s servants: incomparably more to our own dishonour, than if one that is free of a rich company, and hath born office in it, should for base respects bind himself apprentice again with a master of poor condition in some pelting trade. It is 
c V. Paul ff. de capit. deminut.  deminutio capitis (as the Civilians call it,) for a man to descend from a higher to a lower condition: of the three degrees whereof that is esteemed the greatest, (maxima deminutio capitis) which is with loss of liberty. Leo the Emperor therefore by special and severe constitution (as you may see it in 
d Leo Novel. constit. 59  the Novels) forbade all freemen within the Empire the sale of their liberties; calling it facinus in those that were so presumptuous as to buy them, and no less than folly, yea madness (dementia and vesania) in those that were so base as to sell them: not without some indignation at the former laws, for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of 
e— qui tam ignavi & abjecti animi est— Ibid.  abject minds, that would for any consideration in the world willingly forgo their civil and Roman liberty: what flatness of spirit possesseth us, if we wilfully betray our Christian and spiritual liberty?  
Whereby, besides the dishonour, we do also (which is the fifth reason, and whereunto I will add no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an 
a Mat. 11.30.  easy yoke, carry a light burden, observe 
b 1 John 5 3.  commandments that are not grievous, and so live at much heart's ease, in the service of God and of Christ: by putting ourselves into the service of men, we thrust our necks into a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. apud. St●b. Ser. 46.  hard yoke of bondage, such as neither we nor any of our fathers were ever able to bear; we lay upon our own shoulders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavy and importable burdens; and subject ourselves to ordinances, which are both grievous and unprofitable, and such are so far from preserving those that use them from perishing, that themselves 
d Col. 22.22.  perish in the using.  
Now against this liberty, (which if we will answer the trust reposed in us, and neither wrong Christ, nor d●shonour God, nor yet debase and encumber ourselves, where we should not,) we must with our utmost power maintain: The offenders are of two sorts: to wit, such as either injuriously encroach upon the liberty of others; or else unworthily betray away their own. The most notorious of the former sort are the Bishops of Rome; whose usurpations upon the consciences of men, show them to be the true successors of the Scribes and Pharisees, in 
a Mat. 23.4.  laying heavy burdens upon men's shoulders which they ought not, and in 
b Mark 7.9.  rejecting the Word of God to establish their own traditions; rather than the successors of S. Peter, who forbiddeth 
c 1 Pet. 5.3.  d●minatum in Cleris, in the last chapter of this Epistle at verse 3. To teach their own judgements to be infallible; To make their definitions an universal and unerring rule of faith; To style their decrees and constitutions Oracles; To assume to themselves all power in heaven and earth; To require subjection both to their laws and persons, as of necessity unto salvation; To suffer themselves to be called by their parasites 
d Gloss. in extravag. joh. 22. c. Come in● er.  Dominus Deus noster Papa, and 
e S●apleton de princip. fid. in praefat.  Optimum, maximum, & supremum in terris numen; all which and much more is done and taught and professed by the Popes, and in their behalf: if all this will not reach to S. Paul's 
f 2 Thes. 2.4.  exaltari supra omne quod voca●ur Deus: yet certainly, and no modest man can deny it, it will amount to as much as S. Peter's 
g 1 Pet. 5 3.  dominari in Cleris, even to the exercising of such a Lordship over the Lord's heritage, the Christian Church, as will become none but the Lord himself, whose heritage the Church is.  
Besides these, that do it thus by open Assault, I would there were not others also, that did by secret undermine go about to deprive us of that liberty which we have in Christ Jesus, even then when they most pretend the maintenance of it. They inveigh against the Church Governors, as if they Lorded it over God's heritage; and against the Church orders and constitutions, as if they were contrary to Christian liberty. Wherein, besides that they do manifest wrong to the Church in both particulars: they consider not, that those very accusations, which they thus irreverently dart at the face of their Mother, (to whom they owe better respect,) but miss it, do recoil part upon themselves, and cannot be avoided. For whereas these constitutions of the Church are made for order, decency, and uniformity sake, and to serve unto edification; and not with any intention at all to lay a tye upon the consciences of men, or to work their judgements to an opinion, as if there were some necessity, or inherent holiness in the things required thereby; neither do our Governors, neither ought they to press them any farther: (which is sufficient to acquit both the Governors from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to be so far blinded with prejudices and partial affections, as not see, that themselves in the mean time, do really exercise a spiritual Lordship over their disciples, who depend in a manner wholly upon their judgements, by imposing upon their consciences sundry Magisterial conclusions, for which they have no sound warrant from the written Word of God. Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into error: they do withal exasperate against them the minds of those that being in authority look to be obeyed; and engage them in such sufferings, as they can have no just cause of rejoicing in.  
For, beloved, this we must know, that as it is injustice to condemn the innocent, as well as it is injustice to clear the guilty, and both these are equal 
a Prov. 17.15.  abominable to the Lord: so it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; as well as it is superstition to enjoin that as necessary, which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in Esay 5. appertain (think ye) to them only, that out of profaneness 
b Esay 5.20.  call evil good: and nothing at all concern them, that out of preciseness call good evil? Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be: how can they be excused from symbolising with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they are, in 
c Mat. 15.9.  teaching for doctrines men's precepts, and so 
d 1 Cor. 7.35.  casting a snare upon the consciences of their brethren? If our Church should press things as far, and upon such grounds, the one way, as some forward spirits do the other way; if as they say (it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do it;) so the Church should say (it is a sin not to kneel, and therefore we require you upon your consciences to do it,) and so in all other lawful (yet arbitrary) ceremonies: possibly then the Church could no more be able to acquit herself from encroaching upon Christian liberty, than they are that accuse her for it. Which since they have done, and she hath not: she is therefore free, and themselves only guilty.  
It is our duty, for the better securing of ourselves, as well against those open impugners, as against these secret underminers, to look heedfully to our trenches and fortifications, and to 
a Gal. 5.1.  stand fast in that liberty wherewith Christ hath made us free, lest by some device or other we be lifted out of it. To those that seek to enthrall us, we should 
b Gal. 2. ●.  give place by subjection, no not for an hour; lest we be ensnared by our own default, ere we be aware. For indeed we cannot be ensnared in this kind, but merely by our own default; and therefore S. Paul often admonisheth us, to take heed that none 
c Ephes. 5.6; Col. 2.4.8.18; 2 Thes. 2 3.  deceive, spoil or beguile us: as if it were in our power, if we would but use requisite care thereunto, to prevent it; and as if it were our fault most, if we did not prevent it. And so in truth it is. For we oftentimes betray away our own liberty, when we might maintain it; and so become servants unto men, when we both might and ought to keep ourselves free.  
Which fault we shall be the better able to avoid, when we shall know the true causes, whence it springeth: which are evermore one of these two, an unsound head, or an unsound heart. Sometimes we esteem too highly of others, so far as either to envassal our judgements to their opinions, or to enthrall our consciences to their precepts; and that is our weakness: there the fault is in the head. Sometimes we apply ourselves to the wills of others, with an eye to our own benefit or satisfaction in some other carnal or worldly respect; and that is our fleshliness: there the fault is in the heart. This latter is the worst, and therefore in the first place to be avoided. The most and worse sort, unconscionable men, do often transgress this way. When for fear of a frown or worse displeasure, or to curry favour with those they may have use of, or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their own apprehensions) sinful and wicked. So 
a 1 Sam. 22.18.  Doeg did King Saul service in shedding the blood of fourscore and five innocent Priests: and 
b 2 Sam. 13.28.  Absalon's servants murdered their master's brother upon his bare command: and 
c Mar. 15.15.  Pilate partly to gratify the jews, but especially for fear of 
d Job. 19.12.  Caesar's displeasure, gave sentence of death upon jesus, who in his own conscience he thought had not deserved it. In such cases as these are, when we are commanded by our superiors, or required by our friends, or any other way solicited to do that which we know we cannot do without sin; we are to maintain our liberty (if we cannot otherwise fairly decline the service) by a flat and peremptory denial, though it be to the greatest power upon earth. As the three young men did to the great Nabuchadnezzar, 
e Dan. 3.18.  Be it known unto thee O King, that we will not serve thy gods, nor worship the golden image which thou hast set up. And the ancient Christians to the heathen Emperors, Da veniam Imperator: tu carcerem, ille gehennam. And the Apostles to the whole council of the Jews, 
f Acts 4.19.  Whether it be right in the sight of God to hearken to you, more than unto God, judge ye. Acts 4. He that will displease God to 
g Gal. 1.10.  please men, he is the servant of men, and cannot be the servant of God.  
But honest and conscionable men, who do not easily and often fail this way, 
a Rom. 16.18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the word is Rom. 16.) men that are not evil, are yet apt sometimes to be so far carried away with an high estimation of some men, as to subject themselves wholly to their judgements, or wills; without ever questioning the truth of any thing they teach, or the lawfulness of any thing they enjoin. it is a dangerous thing 
b jude vers. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. jude speaketh, to have men's persons in admiration; though they be of never so great learning, wisdom, or piety: because the best and wisest men that are, are 
c Act. 14.15; & jam. 5 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to the like infirmities as we are both of sin and error, and such as may both 
d Humana authoritas plerumque fallit. Aug 2. de ordin. 9  deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare authority (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as a sufficient proof, yea as 
e— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. 4. var. 17.  a divine Oracle, many judicious even among the heathen altogether 
f 
Neq, vero proba●es▪ lo it, quod de Pythagoricis accepimus—  
Cic. 1. de nat. deorum.   misliked, as too servile, and prejudicial to that libertas Philosophica, that freedom of judgement which was behooveful for the study of Philosophy. How much more than must it needs be prejudicial in the judgement of Christians to that libertas Evangelica, that freedom we have in Christ, to give such honour to any other man, but the man Christ jesus only, or to to any other writings than to those which are in truth 
g 1 Pet. 4.11.  the Oracles of God, the holy Scriptures of the old and new Testament.  
There is I confess much reverence to be given to the writings of the godly ancient Fathers; more to the Canons and decrees of general and provincial Counsels; and not a little to the judgement of learned, sober, and godly Divines of later and present times, both in our own and other reformed Churches. But we may not 
a Horat. 1. Ep. 1. V● isti qui in verba jurant, nec quid dicatur aestimant, sed à quo. Sen. Epist. 12.  jurare in uèrba, build our faith upon them as upon a sure foundation, nor pin our belief upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reject as a gross error whatsoever they disallow, without farther examination. Saint john biddeth us 
b 1 Joh. 4.11.  try the spirits, before we believe them: 1 joh. 4. And the 
c Act. 17.11.  Beroeans are remembered with praise for so doing, Act. 17. We blame it in the Schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaciously to the opinions of Scotus, in every point wherein they differ; insomuch as it were grande piaculum, a heinous thing and not to be suffered, if a Dominican should descent from Thomas, or a Franciscan from Sco●us, though but in one single controverted conclusion. And we blame it justly: for S. Paul blamed the l●ke sidings and partake in the Church of Corinth (whilst one professed himself to be of Paul, another of Apollo, another of Cephas,) as a fruit of 
d 1 Cor. 3.4.  carnality unbeseeming Christians. And is it not also blame-worthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists: or give up our judgements to be wholly guided by the writings of Luther or Calvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of God's glory, and such as did excellent service to the Church in their times, whereof we yet find the benefit; and we are unthankful, if we do not bless God for it: and therefore it is an unsavoury thing for any man ●o gird at their names, whose memories ought to be precious. But yet were they not men? had they received the spirit in the fullness of it, and not by measure? knew they otherwise than in part, or prophesied otherwise than in part? might they not in many things, did they not in some things, mistake and err? Howsoever the Apostles interrogatories are unanswerable: what, saith he, 
e 1 Cor. 1.13.  was Paul crucified for you? or were ye baptised in the name of Paul? even so, was either Luther or Calvin crucified for you? or were ye baptised into the name either of Luther or Calvin, or any other man? that any one of you should say, I am of Luther; or any other, I am of Calvin; and I of him, and I of him? what is Calvin or Luther, nay 
f 1 Cor. 3.5.  what is Paul or Apollo, but Ministers by whom ye believed? that is to say, instruments, but not Lords of your belief.  
To sum up, and to conclude this first point then. To do God and ourselves right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the maestery over others, or subjecting ourselves to their servitude: so, as to surrender either our judgements or consciences, to be wholly disposed according to the opinions or wills of men, though of never so excellent piety or parts. But yet lest while we eat one extreme, we fall into another, as (the Lord be merciful unto us) we are very apt to do; lest while we seek to preserve our liberty that we do not lose it, we stretch it too far, and so abuse it: the Apostle therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloak of maliciousness.) Whence ariseth our second observation. We must so maintain our liberty, that we abuse it not: as we shall, if under the pretence of Christian liberty we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free and not using your liberty for a cloak of maliciousness.)  
The Apostles intention in the whole clause will the better appear, when we know what is meant by Cloak, and what by Maliciousness. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is no where else found in the whole new Testament but in this verse only; signifieth properly any covering: as the covering of 
a Exod. 16.14. & 36.16.  badgers skins, that was spread over the Tabernacle, is in the Septuagints translation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English tongue is commonly and proverbially used: to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others the dishonesty and faultiness of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate jews, that had heard his doctrine and seen his miracles, that 
b john 15.22.  they had no cloak for their sin, joh. 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And Saint Paul professeth in the whole course of his ministry not to have used at any time 
c 1 Thes. 2.5.  a cloak of covetousness, 1 Thess. 2. that is, he did not under colour of preaching the Gospel endeavour to make a prey of them, or a gain unto himself. In both which places, the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a fair show, pretence, or colour; which we use to call a cloak.  
It is a corruption very common among us; whatsoever we are within, yet we desire 
a Gal. 6.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a fair show outwardly, and to make bright 
b Mat. 23.25.  the outside of the platter, how sluttish soever the inside be. We are loath to forbear those sins, which we are ashamed to profess: and therefore we blanche them, and colour them, and cloak them; that we may both do the thing we desire, and yet miss the shame we deserve. A fault of an ancient original, and of long continuance: ever since 
c Gen. 3.7.  Adam first patched together a cloak of fig-leaves, to cover the shame of his nakedness. Since which time, (unless it were some desperately profane wretches, that being void of shame as well as grace, 
d Esay 3.9.  proclaim their sins as Sodom, and hide them not, but rather glory in them;) what man ever wanted some handsome cloak or other to cast over 
e Nullum vitium est sine patrocinio. Sen. ep. 116.  the foulest and ugliest transgressions? 
f 1 Sam. 15.15.  Saul spareth Agag, and the fatter cattle, flat contrary to the Lords express command: and the offering of sacrifice must be the cloak. 
g 3 Kin. 21.13.  jezabel by most unjust and cruel oppression murthereth Naboth to have his Vineyard: and the due punishment of blasphemy must be the cloak. The covetous 
h Mat. 23.14.  Pharisees devour widows houses, and devotion must be the cloak. So in the Church of Rome Monkery is used for a cloak of idleness and Epicurism; The seal of confession for a cloak of packing treasons, and diving into the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and jubilees, for a cloak of much rapine and avarice. Seneca said truly of most men, that they studied more 
i Sen. Ep. 116.  excusare vitia, quam excutere, rather solicitous how to cloak their faults than desirous to forsake them: and S. Bernard's complaint is much like it, both for truth and elegancy, that men did not set themselves so much 
k Bernard.  colere virtutes, to exercise true virtue and the power of godliness, as colorare vitia, to mask foul vices under the vizard of virtue and godliness. Alas, that our own daily experience did not too abundantly justify the complaint in the various passages of common life; not needful, being so evident, and being so many, not possible, to be now mentioned. We have a clear instance in the text, and it should grieve us to see it so common in the world: that the blessed liberty we have in Christ should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak, and that of maliciousness.  
You see what the Cloak is: see now what is Maliciousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word; which is properly rendered by malice or maliciousness. And as these English words, and the Latin word malitia whence these are borrowed; so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity: and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other special sins of the same kind, such as are 
a Rom. 1.29; Col. 3.8; Tit. 3.3.  anger, envy, hatred, and the like. And if we should so understand it here, the sense were good: for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousness in this place is to be taken in a larger comprehension, for all manner of evil, and of naughtiness, according to the adequate signification of the Greek and Latin adjectives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and malus, from whence the substantive used in the Text is derived. Of which maliciousness so largely taken, that special maliousnesse before spoken of, is but a branch. The Apostles full purpose then in this clause of the text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever. And so understood, S. Peter's admonition here is paralleled with S. Paul's elsewhere; Brethren (saith he) you have been called unto liberty: only use not your liberty for an occasion to the flesh, Gal. 5.15. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousness; is the very same thing: and it is a very great sin.  
For the proof whereof I shall need to use no other arguments, than the words of the Text will afford. First every act of maliciousness is a sin: and secondly to cloak it with a fair pretence, maketh it a greater sin: but than thirdly to use Christian liberty for the cloak, giveth a farther addition to it, and maketh it a greater sin. First it is a sin to do any act of maliciousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know are conjugata, and do mutually infer each other. It is a superfluous thing, and such as we might well enough be without: 
a Jam. 1.21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of maliciousness, jam. 1. Nor so only, but it is an hurtful thing and of a noxious and malignant quality, as leaven souring the whole lump of our services to God; 
b 1 Cor. 5.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leaven of maliciousness, 1 Cor. 5. It is a thing to be repent of; 
c Acts 8.22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repent of this thy wickedness or maliciousness, saith S. Peter to Simon Magus, Act 8. It is a thing to be cast away from us, and abominated as a filthy garment or polluted cloth: 
d 1 Pet. 2.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying aside or casting away all maliciousness, saith the same Apostle again in the first verse of this Chapter.  
It is evil then to do any act of maliciousness: but much worse when we have so done, to cloak it with a fair pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are 
a Heb. 4.13.  naked and open unto the eyes of him with whom we have to do; this cloaking of our sins is but a farther evidence of our hypocrisy in his sight: who as he is a God of pure eyes, and therefore cannot but hate all sin; so is he a God that loveth a pure heart, and therefore of all sins hateth hypocrisy. They that by injustice and oppression devour widows houses, shall certainly receive damnation for that, but if withal they do it under the colour of devotion and of long prayers, 
b Mat. 23.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive the greater damnation for that also.  
But if men will needs be hypocrites, and must have a cloak for their maliciousness: they might yet at least bethink themselves of somewhat else of lighter price to make a cloak of; and not to use to so base a purpose so rich a stuff, as is this blessed liberty which the Son of God hath purchased with his most precious blood As in nature corruptio optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it worse in the abuse. As the quickest spirited Wine hath the sourest lees; and the best wit misgoverned is the most pernicious; and an Angel when he falleth becometh a Devil. So to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty which (if I may so speak) is the very livery cloak of the servant of God, and to make it a cloak of maliciousness for the service of sin: must needs be presumption in an high degree, and an unsufferable abuse.  
Now we see how great a sin it is thus to abuse our liberty, it will be needful in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it. We are therefore to know that Christian liberty may be used or rather abused for a cloak of maliciousness, these four ways following. First, we may make it a cloak of maliciousness, if we hold ourselves by virtue thereof discharged from our obedience, either to the whole moral Law of God, or to any part of it. Where to omit those that out of the wretched 
a Noli ergo libertate 〈◊〉 ad liberè peccandum. August. in joh. tract. 41.  profaneness of their own hearts, pervert this branch of Evangelical doctrine, as they do all the rest, to their own destruction. As a Spider turneth the juice of the sweetest and most medicinable herbs into poison: so these 
b jude ver. 4.  turn the grace of God into wantonness, and the liberty they have in Christ into a profane licentiousness. Great offenders this way are the Libertines and Antinomists, who quite cancel the whole Law of God, under the pretence of Christian Liberty, as if they that were in Christ were no longer tied to yield obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence; Whereas our blessed Saviour himself hath not only professed that he came not to destroy the Law, but expressly forbidden any man to think so of him. (
c Mat. 5.17. V. Augustin. li. 17, 18. etc. contra Faustum Manichaeum fuse; & in quaest. V. & N▪ T. quaest. 69.  Think not that I came to destroy the Law, I came not to destroy it, but to fulfil it.) And Saint Paul rejecteth the consequence with an absit, as both unreasonable and impious, if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, (
d Rom. 3. ult.  Do me then make void the Law through faith? God forbid: yea (saith he, rather) we establish the Law, Rom. 3.  
But they interpret those words of Christ in this sense, He came not destroy the law, but to fulfil it: that is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer: and therefore is Christ said to be 
a Rom. 10 4. Finis perficiens, non interficiens. August. 2. cont. adversar. legis 7.  the end of the law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be 
b Rom. 7.6.  freed from the law, delivered from the law, 
c Rom. 7.4. Gal. 2.19.  dead to the law, and to be 
d Rom. 6.14. Gal. 5.18.  no longer under the law, and other like speeches there are many every where in the New Testament. I acknowledge both, their Expositions to be just, and all these allegations true: yet not sufficient to evict their conclusion. Not to wade far into a controversy, which I had not so much as a thought to touch upon, when I fixed my choice upon this Scripture: It shall suffice us to propound one distinction, which well heeded and rightly applied, will clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament, and cut off many needless curiosities, which lead men into error. The Law then may be considered either as a Rule, or as a Covenant. Christ hath freed all believers from the rigour and curse of the law, considered as a Covenant: but he hath not freed them from obedience to the law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or annulled, take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ: but the Law as a Rule, is equal; and under that equity we still are, though we be in Christ.  
The Law as a Rule only showeth us, what is good and evil, what we are to do and not to do. (
a Mic. ●. 8.  He hath showed thee, O man, what is good, and what the Lord requireth of thee;) without any condition annexed either of reward if we observe it, or of punishment if we transgress it. But the Law as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance, and of blessing if we perform it to the full; but of his wrath and curse upon us, if we fail in any thing. Now by reason of transgression we having all broken that Covenant, the Law hath his work upon us, and involveth us all in 
b Gal. 3.10.  the curse: so as by 
c Ibid. vers. 11.  the Covenant of the Law no flesh living can be justified. Then cometh in Christ: who subjecting himself for our sakes to the Covenant of the Law, first fulfilleth it in his own person, but in our behalf as our surety; and then disannulleth it, and in stead thereof establisheth 
d Heb. 8.6.  a better Covenant for us, even the Covenant of Grace. So that now as many as believe, are free from the Covenant of the Law, and from the Curse of the Law; and set under a Covenant of Grace, and under promises of Grace. There is a translation then of the Covenant: but what is all this to the Rule? That still is where it was: even as the nature of good and evil is still the same it was. And the Law considered as a Rule, can no more be abolished or changed, than can the nature of good and evil be abolished or changed. It is our singular comfort then, and the happiest fruit of our Christian liberty, that we are freed by Christ and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the Rule of the Law. Which if we shall neglect under the pretence of our Christian Liberty; we must answer for both: both for neglecting our duty, and for abusing our liberty. And so much for the first way.  
The second way, whereby our liberty may be used for a cloak of maliciousness; is, when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their way, will perhaps ask the opinion of some Divine, or other learned man, whether such or such a thing be lawful or no; and if they be once persuaded that it is lawful, they then think they have free liberty to use it in what manner and measure they please: never considering what 
a Because we are free, we may not run wild. Hall. 15. Contempl. 3.  caution and moderation is required even in lawful things to use them lawfully. Saint Gregory's rule is a good one, 
b Gregor.  Semper ab illicitis, quandoque & à licitis: things unlawful we must never do; nor ever lawful things, but with due respect to our calling and other concurrent 
c Quaedam quae licent, tempore & loco mutato non licent. Sen. controver. 25.  circumstances. Wine and music, and gorgeous apparel, and delicate fare, are such things as God in his goodness hath created and given to the children of men for their comfort; and they may use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately, or unseasonably, or vainly, or wastefully, abuseth both them and himself. And therefore we shall often find both the things themselves condemned, and those that used them blamed in the Scriptures. The men of Israel for 
d Amos 6.4.6.  stretching themselves upon their couches, and eating the lambs out of the flock, and chanting to the sound of the Vial, and drinking Wine in bowls, Amos 6. And the women for their 
e Esa. 3.18.23.  bracelets, and earrings, and wimples, and crisping pins, and their other bravery in Esay 3. And the rich man for 
f Luk. 16.19.  faring deliciously and wearing fine linen in the Parable, Luk. 16. Yea our Saviour himself pronounceth a woe against 
g Luk. 6.25.  them that laugh, Luk. 6. And yet none of all these things are or were in themselves unlawful: it was the excess only, or other disorder in the use of them that made them obnoxious to reproof. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves and wholly unlawful? And yet on the other side, what sober wise man, because the things are lawful, would therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates in the dieting of Horses, and wagering upon them? or of that excessive abuse of gaming, wherein thousands of our Gentry spend in a manner their whole time, and consume away their whole substance, both which ought to be far more precious unto them? I might instance in many other things in like manner. In all which, we may easily err either in point of judgement, or practice, or both; if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again, because there is evidently a lawful use of the things, we impudently justify ourselves in the very abuses also. That is foolish preciseness in us; and this profane partiality: by that we infringe our brethren's liberty; by this pollute our own. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to ourselves; in allowing them their liberty with the most, but taking our own liberty ever with the least.  
But is not this to preach one thing, and do another? aught not our Doctrine and our Practice to go together? It is most true, they ought so to do: Neither doth any thing I have said make to the contrary. What we may doctrinally deliver to be absolutely necessary, we may not in our own practice omit: and what we may doctrinally condemn as simply unlawful, we are bound in our own practice to forbear. But things of a middle and indifferent nature, we may not (doctrinally) either impose them as necessary, neither forbid as unlawful; but leave a liberty in them both for other men and ourselves to use them or not to use them, as particular circumstances and occasions and other reasons of conveniency shall lead us. And in these things both we must allow others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tie ourselves to that strictness for some particular reasons, which we dare not to impose upon others. It was a foul fault and blame-worthy in the Scribes and Pharisees to tie 
a Mat. 2●. 4.  heavy burdens upon other men's shoulders, which they would not touch with one of their fingers: but if they should (without superstition, and upon reasonable inducements) have laid such burdens upon themselves, and not imposed them upon others; for any thing I know, they had been blameless. There are many things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them; still reserving to others their liberty to do as as they should see cause. There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done; which yet in Hypothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them: yet still reserving to others the like liberty as before, to do as they should see cause. It belongeth to every sober Christian advisedly to consider not only what in itself may lawfully be done or left undone; but also what in godly wisdom and discretion is fittest for him to do, or not to do upon all occasions, as the exigence of present circumstances shall require. He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometimes use his liberty for a cloak of maliciousness. And that is the second way, by using it excessively.  
It may be done a third way, and that is by using it uncharitably, which is the case whereon I told you Saint Paul beateth so often. When we use our liberty so, as to 
a 1 Cor. 8.9.  stumble the weak consciences of our brethren thereby, and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, 
b Rom. 15.2.  to please our neighbour for his good unto edification, at least so far as we may do it without greater inconvenience; we 
c Rom. 14.15.  walk not charitably: and if not charitably, than not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to ourselves, or to the interest of some third person. As for instance; when the Magistrate hath positively already determined our liberty in the use of it the one way; we may not in such case redeem the offence of a private brother with our disobedience to superior authority in using our liberty the other way: and many other like cases there may be. But this I say, that where without great inconvenience we may do it; it is not enough for us to 
d Rom. 15.1.  please ourselves, and to satisfy our own consciences, that we do but what we lawfully may: but we ought also to 
e Gal. 6.2.  bear one another burdens, and to forbear for one another's sakes what otherwise we might do, and so to fulfil the Law of Christ. S. Paul who hath forbidden us in one place to make ourselves 
f 1 Cor. 7 23.  the servants of any man (1 Cor. 7.) hath yet bi●dden us in another place 
g Gal. 5.13.  by love to serve one another (Gal. 5.13.) And his practice therein consenteth with his doctrine (as it should do in every teacher of truth,) for though he were ʰ free from all, and knew it, and would not 
i 1 Cor 6.12.  be brought under the power of any, yet in love he became 
k 1 Cor. 9.19, 22.  servant to all, that by all means he might win some. It was an excellent saying of Luther, 
l Luther in Galat. 5.  Omnia libera per fidem, omnia serva per charitatem. We should know, and be fully persuaded with the persuasion of faith, that all things are lawful: and yet withal we should purpose and be fully resolved for charity sake to forbear the use of many things, if we find them inexpedient. He that will have his own way in every thing he hath a liberty unto, whosoever shall take offence at it; maketh his liberty but a cloak of maliciousness, by using it uncharitably.  
The fourth and last way, whereby we may use our liberty for a cloak of maliciousness, is, by using it undutifully, pretending it unto our disobedience to lawful authority. The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated when by humane laws it is determined either the one way or the other. And I cannot but wonder, that many of our brethren in our own Church, who in the question of Ceremonies must argue from their ground, (or else they talk of Christian liberty to no purpose) should yet hold off, before they grow to their conclusion: which to my apprehension seemeth by the rules of good discourse to issue most naturally and necessarily from it. It were a happy thing for the peace both of this Church and of their own consciences, if they would in calm blood review their own dictates in this kind; and see whether their own principle (which the cause they are engaged in maketh them dote upon) can be reasonably defended; and yet the Anabaptists inference thence, (which the evidence of truth maketh them to abhor) be fairly avoided. Yet somewhat they have to say for the proof of that their ground: which if it be ●ound, it is good reason we should subscribe to it; if it be not, it is as good reason they should retract it. Let us hear therefore what it is, and put it to trial.  
First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine us precisely ad unum in the use of indifferent things, which God and Christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoin, they take upon them as if they could alter the nature of things, and make that to become necessary which is indifferent, which is not in the power of any man, (but of God only,) to do. Thirdly, these Constitutions are so far pressed, as if men were bound in conscience to obey them, which taketh away the freedom of the conscience: for ●f the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoined are by consequence imposed upon us as of absolute necessity unto salvation: forasmuch as it is necessary unto salvation for every man to do that which he is bound in conscience to do; by which device kneeling at the Communion, standing at the Gospel, bowing at the name of Jesus, and the like, become to be of necessity unto salvation. Fifthly, say they, these Constitutions cannot be defended but by such arguments as the Papists use for the establishing of that their rotten Tenet, that humane laws bind the conscience as well as divine. Then all which premises, what can be imagined more contrarious to true Christian liberty?  
In which Objections (before I come to their particular answer) I cannot but observe the unjust (I would we might not say unconscionable) partiality of the Objecters. First, in laying the accusation against the Ecclesiastical laws only: whereas their arguments (if they had any strength in them) would as well conclude against the Political laws in the civil State, and against domestical orders in private Families, as against the Laws Ecclesiastical: yet must these only be guilty, and they innocent, which is not equal. Let them either damn them all, or quit them all: or else let them show wherein they are unlike, which they have not yet done, neither can do. Secondly, when they condemn the things enjoined as simply and utterly unlawful upon quite other grounds; and yet keep a stir about Christian liberty: for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things,) how can they answer this their manifest partiality? Thirdly, if they were put to speak upon their consciences, whether or no, if power were in their own hands, and Church affairs left to their ordering, they would not forbid those things they now dislike, every way as strictly and with as much imposition of necessity, as the Church presently enjoineth them; I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical Constitutions notwithstanding their Christian liberty, which liberty they stiffly pretend for their refusal of other some: whereas the case seemeth to be every way equal in both; all being enjoined by the same authority, and for the same end, and in the same manner. If their liberty be impeached by these; why not as much by those? or if obedience to those may consist with Christian liberty; why not as well obedience to these? In allowing some, rejecting others, where there is the same reason of all: are they not very partial?  
And now I come to answer their arguments, or rather flourishes, for they are in truth no better. That first allegation, that the determining of any thing in unam partem taketh away a man's liberty to it, is not true. For the liberty of a Christian to any thing indifferent consisteth in this; that his judgement is throughly persuaded of the indifferency of it: and therefore it is the determination of the judgement, in the opinion of the thing, not in the use of it, that taketh away Christian liberty. Otherwise not only Laws Political and Ecclesiastical: but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian Liberty: because they do all determine something in unam partem, which before was free and indifferent in utramque partem. For example: if my friend invite me to sup with him, I may by no means promise him to come; because the liberty I had before to go or not to go, is now determined by making such a promise: neither may a young man bind himself an Apprentice, with any certain Master, or to any certain trade, because the liberty he had before of placing himself indifferently with that Master, or with another, and in that trade, or in another, is now determined by such a contract. And so it might be instanced in a thousand other things. For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either way, without impeachment of that liberty? It is a very vain power, that may not be brought into act; but God made no power in vain. Our Brethren I hope will wave this first argument, when they shall have well examined it: unless they will frame to themselves under the name of Christian liberty, a very Chimaera, a non ens, a mere notional liberty, whereof there can be no use.  
That which was alleged secondly, that they that make such Laws take upon them to alter the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bare denial. For they that make Laws concerning indifferent things, have no intention at all to meddle with the nature of them; they leave that in medio as they found it: but only for some reasons of conveniency to order the use of them; the indifferency of their nature still being where it was. Nay, so far is our Church from having any intention of taking away the indifferency of those things which for order and comeliness she enjoineth; that she hath by her public declaration protested the contrary: wherewith they ought to be satisfieed. Especially since her sincerity in that declaration (that none may cavil, as if it were protestatio contraria facto,) appeareth by these two most clear evidences among many other; in that she both alloweth different rites used in other Churches, and also teacheth her own rites to be mutable: neither of which she could do, if she conceived the nature of the things themselves to be changed, or their indifferency to be removed by her Constitutions.  
Neither is that true, which was thirdly alleged, that where men are bound in conscience to obey, there the conscience is not left free; or else there would be a contradiction. For there is no contradiction, where the affirmative & negative are not ad idem, as it is in this case. For Obedience is one thing, and the Thing commanded another; The Thing is commanded by the Law of man, and in regard thereof the conscience is free: but Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded; the conscience still remaining no less free in respect of the things themselves so commanded, than it was before. And you may know it by this; In Laws properly humane (such as are those that are made concerning indifferent things) the Magistrate doth not nor can say; This you are bound in conscienee to do, and therefore I command you to do it: as he might say, if the bond of obedience did spring from the nature of the things commanded. But now when the Magistrate beginneth at the other end, as he must do, and saith, I command you to do this or that, and therefore you are bound in conscience to do it: this plainly showeth, that the bond of obedience ariseth from that power in the Magistrate, and duty in the subject, which is of divine Ordinance. You may observe therefore that in humane Laws not merely such (that is, such as are established concerning things simply necessary, or merely unlawful;) the Magistrate may there derive the bond of obedience from the nature of the things themselves. As for example, if he should make a Law to inhibit Sacrilege, or Adultery; he might then well say, you are bound in conscience to abstain from these things, and therefore I command you so to abstain: which he could not so well say in the Laws made to inhibit the eating of flesh, or the transportation of grain. And the reason of the difference is evident: because those former Laws are rather Divine than humane (the substance of them being divine, and but the sanction only humane) and so bind by their immediate virtue, and in respect of the things themselves therein commanded: which the later being merely humane (both for substance and sanction) do not.  
The consideration of which difference and the reason of it, will abundantly discover the vanity of the fourth allegation also: wherein it was objected that the things enjoined by the Ecclesiastical Laws are imposed upon men as of necessity to salvation: Which is most untrue. Remember once again, that obedience is one thing; and the things commanded another. Obedience to lawful authority is a duty commanded by God himself and in his Law, and so is a part of that 
a Heb. 12.14.  holiness without which no man shall see God: but the things themselves commanded by lawful authority, are neither in truth necessary to salvation, nor do they that are in authority impose them as such. Only they are the object (and that but by accident neither and contingently, not necessarily) about which that obedience is conversant, and wherein it is to be exercised. An example or two will make it plain. We know every man is bound in conscience to employ himself in the works of his particular calling with faithfulness and diligence; and that faithfulness and diligence is a branch of that holiness and righteousness which is necessary unto salvation. Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore drawing of wine, or making of shoes, were necessary to salvation, because these are the proper employment of the Vintners, and Shoemaker's calling, which they in conscience are bound to follow, nor may without sin neglect them? Again, if a Master command his servant to go to the market, to sell his corn, and to buy in provision for his house, or to wear a livery of such or such a colour and fashion: in this case who can reasonably deny but that the servant is bound in conscience to do the very things his master biddeth him to do; to go, to s●ll, to buy, to wear? and yet is there any man so forsaken of common sense, as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, are necessary to salvation? or that the Master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to do the things commanded ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things. The master in the things he so commandeth, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never came within his thoughts,) but merely respecteth his own occasions and conveniences. In this example as in a glass let the Objectors behold the lineaments and feature of their own argument. Because kneeling, standing, bowing, are commanded by the Church, and the people are bound in conscience to obey the Laws of the Church; therefore the Church imposeth upon the people kneeling, standing, and bowing, as necessary to salvation.  
If that which they object were indeed true, and that the Church did impose these rites, and ceremonies upon the people, as of necessity to salvation, and require to have them so accepted: doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein, and to confess against the imposition. But our Church hath been so far from any intention of doing that herself, that by her foresaid public declaration she hath manifested her utter dislike of it in others. What should I say more? 
a Horat. 1. Sat. 3.  Denique te ipsum concute. It would better become the Patriarches of that party that thus deeply (but untruly) charge her; to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practise: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren, and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of 
b Col. 2.21.  touch not, taste not, handle not) requiring to have them accepted of the people even as of necessity unto salvation. If upon due examination they can acquit themselves in this matter, their accounts will be the easier: but if they cannot, they shall find, when the burden lighteth upon them, that it will be no light matter to have been themselves guilty of that very crime, whereof they have unjustly accused others.  
As for consent with the Papists in their doctrine concerning the power that men's laws have over the conscience, which is the last objection: it ought not to move us. We are not ashamed to consent with them, or any others, in any truth. But in this point we differ from them, so far as they differ from the truth: which difference I conceive to be, neither so great as some men, nor yet so little as other some men would make it. They teach that Humane laws, especially the Ecclesiastical, bind the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded, and that by their own direct immediate and proper virtue. In which doctrine of theirs, 3. things are to be misliked. First, that they give a pre-eminence to the Ecclesiastical laws above the Secular in this power of binding. We may see it in them, and in these objectors; how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himself and his fellow-Philosophers, 
a Horat. 1. Ep. 17.  Scurror ego ipse mihi, populo tu: so it is here. They of Rome carried with a wretched desire to exalt the Papacy, and indeed the whole Clergy as much as they may, and to avile the secular powers as much as they dare; they therefore ascribe this power over the conscience to the Ecclesiastical laws especially, but do not show themselves all out so zealous for the secular. Ours at home on the contrary, out of an appetite they have to bring in a new platform of discipline into the Church, and for that purpose to present the established government unto the eyes and the hearts of the people in as deformed a shape as they can; quarrel the Ecclesiastical laws especially for tyrannising over the consciscience, but do not show themselves so much aggrieved at the secular. Whereas the very truth is, whatsoever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects; yet as to the power of binding the conscience, all humane laws in general are of like reason, and stand upon equal terms. It is to be misliked secondly in the Romish doctrine, that they subject the conscience to the things themselves also, and not only tie it to the obedience; whereby they assume unto themselves (interpretatiuè) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity: for so long as they remain indifferent, it is certain they cannot bind. And thirdly and principally it is to be misliked in them, that they would have this binding power to flow from the proper and inherent virtue of the Laws themselves immediately and per se; which is in effect to equal them with the divine Law: for what can that do more? whereas humane laws in things not repugnant to the Law of God, do bind the conscience indeed to obedience, but it is by consequent, and by virtue of a former Divine Law, commanding us in all lawful things to obey the superior powers.  
But whether mediately or immediately, may some say, whether directly or by consequent, whether by its own or by a borrowed virtue; what is it material to be argued, so long as the same effect will follow, and that as entirely to all intents and purposes, the one way as well as the other? As if a debt be alike recoverable; it skilleth not much whether it be due upon the original bond, or upon an assignment. If they may be sure to be obeyed, the higher powers are satisfied: Let Scholars wrangle about words and distinctions; so they have the thing, it is all they look after. This Objection is in part true, and for that reason the differences in this controversy are not altogether of so great consequence as they have seemed to some. Yet they that think the difference either to be none at all, or not of considerable moment, judge not aright. For albeit it be all one in respect of the governor's, whence the obligation of conscience springeth, so long as they are conscionably obeyed, as was truly alleged: Yet unto inferiors who are bound in conscience to yield obedience, it is not all one; but it much concerneth them to understand whence that obligation ariseth, in respect of this very point whereof we now speak of Christian liberty, and for two weighty and important considerations.  
For first: if the obligation spring as they would have it from the Constitution itself, by the proper and immediate virtue thereof; then the conscience of the subject is tied to obey the Constitution in the rigour of it: whatsoever occasions may occur, and whatsoever other inconveniences may follow thereupon: so as he sinneth mortally, who at any time in any case (though of never so great necessity) doth otherwise than the very letter of the Constitution requireth, (yea though it be extra casum scandali & contemptus.) Which were an heavy case, and might prove to be of very pernicious consequence; and is indeed repugnant to Christian liberty, by enthralling the conscience where it ought to be free. But if on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the subject, not immediately and by its own virtue, but by consequent only and by virtue of that law of God which commandeth all men to obey their superiors in lawful things: then is there a liberty left to the subject, in cases extraordinary and of some pressing necessity not otherwise well to be avoided, to do otherwise sometimes than the Constitution requireth. And he may so do with a free conscience. So long as he is sure of these two things: First, that he be driven thereunto by a true and real, and not by a pretended necessity only; and secondly, that in the manner of doing he use such godly discretion, as neither to show the least contempt of the law in himself, nor to give ill example to others to despise government or governors. And this first difference is material.  
And so is the second also, if not much more; which is this. If the Magistrates Constitution did bind the conscience virtute propria, and immediately; then should the conscience of the subject be bound to obey the constitution of the Magistrate ex intuitu praecepti, upon the bare knowledge and by the bare warrant thereof, without farther enquiry: and consequently should be bound to obey as well in unlawful things, as lawful. Which consequence (though they that teach otherwise will not admit) yet in truth they cannot avoid: for the proper and immediate cause being supposed, the effect must needs follow. Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the subject should be bound to obey the Laws of the Magistrate in lawful things, and not as well in unlawful things. The true reason of it is well known to be this, even because God hath commanded us to obey in lawful things, but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent: because it evidently deriveth the bond of conscience from a higher power than that of the Magistrate, even the Commandment of God. And so the Apostles indeed do both of them derive it. S. Paul in Rom. 13. men must 
a Rom. 13.1, 6.  be subject to the higher powers: why? because the powers are commanded of God; And that for conscience sake too: why? because the magistrates are the ministers of God. Neither may they be resisted: and why? because to resist them is to resist the ordinance of God. That is S. Paul's doctrine. And S. Peter acordeth with him. 
b 1 Pet. 2.13.  Submit yourselves (saith he) to every ordinance of man. What for the man's sake? or for the ordinance sake? No: but propter Dominum, for the Lords sake, vers. 13. And all this may very well stand with Christian liberty: for the conscience all this while is 
c Cum Christo juben●e servis homini, non illi servis sed ei qui jussti. Aug. in Psal. 124.  subject to none but God.  
By these answers to their Objections, you may see what little reason some men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted far beyond both your expectations and my own first purpose: I have now no other thing whereby to excuse it, but the earnestness of my desire, if it be possible, to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unless they run themselves quite out of their allegiance. There are sundry other things, which I am forced to pass by, very needful to be rightly understood, and very useful for the resolution of many cases of conscience which may arise from the joint consideration of these two points, of Christian Obedience, and of Christian Liberty. For the winding of ourselves out of which perplexities, when they may concern us, I know not how to commend both to my own practice and yours, a shorter and fuller rule of direction, than to follow the clew of this Text: Wherein the Apostle hath set just bounds both to our obedience and liberty. Bounds to our obedience; that we obey so far as we may without prejudice to our Christian liberty; in all our acts of obedience to our superiors still keeping our consciences free, by subjecting them to none but God. Submit yourselves, etc. but yet as free and as the servants of God, and of none besides. Bound● to our Liberty; that (the freedom of our judgements and consciences ever reserved,) we must yet in the use of indifferent things moderate our liberty, by ordering ourselves according unto Christian sobriety, by condescending sometimes to our brethren in Christian charity, and by submitting ourselves to the lawful commands of our governor's in Christian duty. In any of which respects if we sh●ll fail, and that under the pretention of Christian liberty: we shall thereby, quite contrary to the express direction of both the Apostles, but abuse the name of liberty, for an occasion to the flesh, and for a cloak of maliciousness.  
[As free, but not using your liberty for a cloak of maliciousness, but as the servants of God.]  
And so I pass from this second, to my third and last observation; wherein, if I have been too long or too obscure in the former, I shall now endeavour to recompense it, by being both shorter and plainer. The Observation was this. In the whole exercise both of the liberty we have in Christ, and of those respects we owe unto men, we must evermore remember ourselves to be and accordingly behave ourselves as those that are Gods servants: in these last words, (But as the servants of God,) containing our condition and our carriage. By our condition, we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God: and our carriage must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the servants of God. I shall fit my method to this division; and first show you sundry reasons, for which we should desire to be in this Condition, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God: and then give some directions, how we may frame our carriage answerably thereunto, to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the servants of God.  
For the first: We cannot imagine any consideration, that may be found in any service in the world, to render it desirable; which is not to be found, and that in a far more eminent degree, in this service of God. If justice may provoke us, or Necessity enforce us, or easiness hearten us, or Honour allure us, or Profit draw us, to any service: behold here they all concur; the service of God and of Christ is excellently all these. It is of all other the most just, the most necessary, the most easy, the most honourable, the most profitable service. And what would you have more?  
First it is the most just service; whether we look at the title of Right on his part, or reasons of Equity on ours. As for him, he is our Lord and Master pleno jure, he hath right to our best services by a threefold title, like a treble cord, which Satan and all the powers of darkness cannot break or untwine. A right of Creation. (
a Esay 44.21.  Remember O jacob thou art my servant, I have form thee, thou art my servant O Israel, Esay 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so, because they raised them, but in truth are not so, for they never made them;) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who are every way his creatures, (for he raised us out of the dust, nay he made us of nothing,) that we should be his servants to do his will, and instruments to promote his glory? Besides this Ius creationis; he hath yet two other titles to our services, Ius redemptionis, and Ius liberationis. He hath bought us out of the hands of our enemies, and so we are his by purchase: and he hath won us out of the hands of our enemies, and so we are his by conquest. We read often in the Law of servants 
b Exod. 12.44. & alibi.  bought with money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and it is but reason, he that hath paid a valuable consideration for a man's service, should have it. Now God hath bought us and redeemed us, 
c 1 Pet. 1.18, 19  not with corruptible things as silver and gold, but with his own most precious blood. And being bought with such a price we are 
d 1 Cor. 6.19.  not our own, to serve the lusts of our own flesh; nor any man's else, that we should be the servants of men; but his only that hath bought us and paid for us, to 
e 1 Cor. 6.20.  glorify him both in our bodies and souls, for they are his; jure redemptionis, by the right of Purchase and Redemption. Again, when we were mancipia peccati & diaboli, the devil's Captives, and slaves to every ungodly lust: in which condition if we had lived and died, after a hard and toilsome service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and die for us, hath conquered sin and Satan, and freed us from that wretched thraldom, to this end,  
That being delivered out of the hands of our enemies we might 
f Luk. 1.74, 75  serve him in holiness and righteousness before him all the days of our lives. (
g Psal. 116.16.  I am thy servant, I am thy servant, and the Son of thine handmaid; thou hast broken my bonds in sunder, Psal. 116.) That is jus liberationis, the right of Conquest and deliverance. Having so many and so strong titles thereunto, 
h An qui fundum aufert. ejus a quo emptus est, & tradit et qui nihil in eo habet juris, injustus est: & qui seipsum auf●rt dominuti Deo, a quo factus est, & malignis servit spiritibus, justus est? Aug. 19 de Civit. 21.  with what Justice can we hold back our services from him? It is the first and most proper act of Justice, jus suum cuique, to 
i Rom. 13.7.  render to all their deuce, and to let every one have that which of right appertaineth unto him. And if we may not deny 
k Mat. 22.21.  unto Caesar the things that are Caesar's; it is but right we should also give unto God the things that are Gods by so many and just titles.  
Especially since there are reasons of Equity on our part in this behalf, as well as there is title of right on his part. You know the rule of equity, what it is; even to do to others, as we would be done to. See then first how we deal with those that are under our command. We are rigid and importunate exactors of service from them: we take on unreasonably, and lay on unmercifully, and bewray much impatience and distemper, if they at any time slack their services towards us. How should this our strictness in exacting services from those that are under us, add to our care and 
a Vis ut tibi serviat▪ cum quo factus es; & non vis servire ei, a quo factus es? Aug. de 10. Chord. c. 10.  conscience in performing our bounden services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pity to forbear their debtors, nor any care to satisfy their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong: such is our disposition. We are neither content to forgo any part of that service, which we take to be due to us; nor willing 
b Quod laudas in servo, non exhibes Domino: & eò sceleratiùs, quia vis ut meliorem tu habeas servum quam te Deus. Aug. Ibid.  to perform any part of that service, which we know to be due to God. See secondly, how we have dealt even with God himself. It is the master's part to command, not to serve: yet have we against all reason and good order done our endeavour to make him who is our Master become our slave. Himself complaineth of it by his Prophet (
c Esa. 43 23, 24  I have not caused thee to serve with an offering, and wearied thee with incense: but thou hast made me to serve with thy sins, and wearied me with thine iniquities, Esay 43.) Now what can be imagined more preposterous and unequal, then for a servant to make his master do him service, and himself the while resolve to do his master none? See thirdly, what Christ hath done for us: though he were the Eternal Son, of the Eternal God, no way inferior to the Father, no way bound to us; yet out of his free love to us, and for our good, he took upon him 
d Phil. 2.7.  the form of a servant, and was among us, 
e Luk. 22.27.  as one that ministereth. That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making ourselves servants unto him, who thus made himself a servant for us. Thus both in point of right and equity, the service of God is a just service.  
It is secondly, the most necessary service. Necessary first, because we are servi-nati, of a servile condition, born to serve. We have not the liberty to choose whether we will serve, or no: all the liberty we have is to choose our master; (as joshua said to the people, 
a Jos. 24.15.  Choose you whom you will serve.) Since than there lieth upon us a necessity of serving, it should be our wisdom to make a virtue of that necessity, by making choice of a good master; with his resolution there, I and my house will serve the Lord. It is necessary secondly, for our safety and security: lest if we withdraw our service from him we perish justly in our rebellion: according to that in the Prophet, (
b Esay 60.12.  The nation and kingdom that will not serve thee, shall perish.) It is necessary thirdly, 
c Nihil illi jam liberi est: spospondit. Senec. Ep. 36.  by our own voluntary act: when we bound ourselves by solemn vow and promise in the face of the open congregation at our Baptism, to continue Christ's faithful soldiers and servants unto our lives end. Now the word is gone out of our lips, we may not alter it; nor after we have made a vow, 
d Prov. 20.25.  inquire what we have to do. Thus the service of God is a necessary service.  
It is thirdly, (which at the first hearing may seem a Paradox, yet will appear upon farther consideration to be a most certain truth) of all other the most easy service: in regard both of the certainty of the employment; and of the help we have towards the performance of it. He that serveth many Masters, or even but one if he be a fickle man, he never knoweth the end of his work: what he doth now, anon he must undo: and so Sisyphus-like he is ever doing, and yet hath never done. 
a Matth. 6.24.  No man can serve two masters: not serve them so, as to please both; scarce so, as to please either. And that is every man's case, that is a slave to sin: 
b Senec.  Tot Domini, quot vitia. Every lust calleth for his attendance; yea and many times contrary lusts 
c Nos ●am graves Dominos, interdum alternis vicibus impe●antes, interdum patimur. Senc. Ep. 37.  at once, (as when Ambition biddeth, let fly, and Covetousness cryeth as fast, Hold:) whereby the poor man is 
d En quid agis? Duplici in diversum scinderis hamo▪ Hunccine, an hunc sequeris? Pers. Satyr. 5.  infinitely distracted, between a loathness to deny either, and the impossibility of gratifying both. Saint Paul therefore speaking of the state of the Saints before conversion, expresseth it thus, Tit. 3. (
e Tit. 3.3.  We ourselves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures;) and that diversity breedeth distraction. But the servant of God is at a good certainty; and knoweth beforehand both what his work must be, and what his wages must be. As is the Master himself, so are his Commandments, 
f Heb. 13.8.  Yesterday, and to day the same, and for ever, without variableness or so much as 
g Jam. 1 17.  shadow of turning. (
h 1 John 2.7.  Brethren, I write no new commandment unto you, but the old commandment which ye had from the beginning. 1 joh. 2.)  
It is some ease to know certainly what we must do; but much more to be assured of sufficient help for the doing of it. If we were left to ourselves for the doing of his will, so as the yoke lay all upon our necks, and the whole burden upon our shoulders: our necks, though their sinews were of iron, would break under the yoke; and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as Saint Austin sometimes prayed, 
a Augustin.  da Domine quod jubes & jube quod vis:) so he that setteth us on work, strengtheneth us to do the work, (
b Phil. 4.13.  I can do all things through him that strengtheneth me, Phil. 4.) Nay rather himself doth 
c Esay. 26.12.  the work in us (
d 1 Cor. 15.10.  Yet not I, but the grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoke with us, whereby it becometh his yoke as well as ours; and that maketh it so easy to us; and he putteth the shoulder under the burden with us, whereby it becometh his burden as well as ours; and that maketh it so light to us. (
e Mat. 11.30.  Take my yoke upon you: for my yoke is easy, and my burden light. 
f Auson. in carm. ad Theodos.  juvat idem, qui jubet. What he commandeth us to do, he helpeth us to do: and thence it is, that 
g 1 John 5.3.  his Commandments are not grievous. Thus the service of God is an easy service.  
It is fourthly, the most honourable service. Caeteris paribus, he goeth for the better man, that serveth the better Master. And if men of good rank and birth think it an honour for them, and a thing worthy their ambition to be the King's servants, because he is the best and greatest Master upon earth: how much more than is it an honourable thing, and to be desired with our utmost ambitions, to be the servants of God, who is Optimus Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings are but as worms and grasshoppers. 
a Sirac. 23.28.  It is a great glory to follow the Lord, saith the son of Sirac, Sirac. 23. And the more truly any man serveth him, the more still will it be for his own honour. For 
b 1 Sam. 2.50.  them that honour me I will honour, saith God, 1 Sam. 2. and Christ, joh. 12. 
c John 12.26.  If any man serve me, him will my Father honour. Thus the service of God is an honourable service.  
It is lastly and fifthly, the most profitable service. We are indeed 
a Luke 17.10.  unprofitable servants to him: but sure we have a very profitable service under him. They that speak against the Lord with stout words, saying, 
b Mal. 3.13, 14.  It is vain to serve God, and what profit is it that we have kept his Ordinances? Mal. 3. or as it is in job 21. 
c Job 21.15.  What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason. For verily never man truly served God, who gained not incredibly by it. These things among other the servants of God may certainly reckon upon, as the certain vails and benefits of his service, wherein his Master will not fail him, if he fail not in his service: Protection, Maintenance, Reward. Men that are in danger cast to put themselves into the service of such great personages as are able to give them protection. Now God, both can and will protect his servants from all their enemies, and from all harms. (
d Psal. 143.12. (I am thine, O save me. Psal. 119.94.  Of thy mercy cut off mine enemies, and destroy all them that afflict my soul, for I am thy servant, Psal. 143.) Again, God hath all good things in store both for necessity and comfort, and he is no niggard of either; but that his servants may be assured of a sufficiency of both, when other shall be left destitute in want and distress, (
e Esa. 65.13, 14.  Behold my servants shall eat, but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty; behold my servants shall rejoice, but ye shall be ashamed; behold my servants shall sing for joy of heart, but he shall cry for sorrow of heart, and howl for vexation of spirit, Esa. 65.) And whereas the servant of sin, (besides that he hath no fruit nor comfort of his service in the mean time,) when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame, if he leave the service, and if he leave it not, death: (
f Rom. 6.21.  What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.) The servant of God on the contrary, besides that he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last, even eternal life. He hath 
g Rom. 6.21.  his fruit in holiness, (there is his comfort onward) and the end everlasting life, there is his full and final reward. A reward far beyond the merit of his service. And so the service of God is a profitable service.  
And now I pray you what can any man allege or pretend for himself if he shall hang back, and not with all speed and cheerfulness tender himself to so just, so necessary, so easy, so honourable, so profitable a service? Me thinks I hear every man answer, as the Israelites sometimes said to joshua with one common voice, 
a Josh. 24.16.  God forbid that we should forsake the Lord, to serve any other: Nay but we will serve the Lord, for he is our God, josh. 24. But beloved, let us take heed we do not gloze with him, as we do one with another: we are deceived, if we think God will be 
b Gal. 6.7.  mocked with hollow and empty protestations. We live in a wondrous complimental age, wherein scarce any other word is so ready in every mouth, as your servant, and at your service, when all is but mere form, without any purpose, or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another, yet with the Lord there is no dallying: it behoveth us there to be real. If we profess ourselves to be, or desired to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God; we must have a care to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all respects as becometh the servants of God. To which purpose when I shall have given you those few directions I spoke of, I shall have done. Servants owe many duties to their earthly Masters in the particulars; but three generals comprehend them all, Reverence, Obedience, Faithfulness. Whereof the first respecteth the Master's person, the second his pleasure, the third his business. And he that will be God's servant in truth, and not only in title, must perform all these to his heavenly Master.  
Reverence is the first; which ever ariseth from a deliberate apprehension of some worthiness in another more than in a man's self; and is ever accompanied with a fear to offend, and a care to please, the person reverenced: and so it hath three branches. Whereof the first is Humility. It is not possible, that that servant who 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  thinketh himself the wiser, or any way the better man of the two, should truly reverence his Master in his heart. Saint Paul therefore would have servants to 
b 1 Tim. 6.1.  count their own Masters worthy of all honour, 1 Tim. 6.1. he knew well they could not else reverence them, as they ought. 
c Plaut.  Non decked superbum esse hominem servum, could he say in the Comedy; A man that thinketh goodly of himself, cannot make a good servant either to God or man. Then are we meetly prepared for this service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature and by reason of sin; and duly acknowledging the infinite greatness and goodness of our Master, we unfeignedly account ourselves altogether unworthy to be called his servants.  
Another branch of the servants reverence is fear to offend his master. This fear is a disposition well becoming a servant, and therefore God as our Master, and by that name of Master challengeth it, Mal. 1. (
a Mal. 1.6.  If I be a Father, where is my honour? and if I be a Master, where is my fear? saith the Lord of Hosts.) Fear and reverence are often joined together, and so jointly required of the Lords servants. (
b Psal. 2.11.  Serve the Lord with fear, and rejoice to him with reverence, Psal 2.) And the Apostle would have us furnished with grace, 
c Heb. 12.18.  whereby to serve God acceptably with reverence and godly fear, Heb. 12.  
From wh●ch fear of offending, a care and desire of pleasing cannot be severed: which is the third branch of the servants Reverence to his Master. Saint Paul biddeth Titus, exhort servants to 
a Tit. 2 9  please their masters well in all things. So must God's servant do; he must study to 
b Col. 1.10.  walk worthy of him unto all pleasing: not much regarding how others interpret his doings, or what offence they take at him, so long as his Master accepteth his services, and taketh his endeavours in good part. Who so is not thus resolved to please his Master, although he should thereby incur the displeasure of the whole world besides, is not worthy to be called the servant of such a Master. (
c Gal. 1.10.  If I yet sought to please men, I should not be the servant of Christ, Gal. 1.) And all this belongeth to Reverence.  
Obedience is the next general duty (
a Eph. 6.5.  Servants be obedient to your Masters, Eph. 6. 
b Rom. 6.16.  Know you not, whom you yield yourselves servants to obey, his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service than obedience: And that is twofold: Active, and Passive. For Obedience consisteth in the subjecting of a man's own will to the will of another: which subjection, if it be in something to be done, maketh an Active; if in something to be suffered, a Passive obedience. Our Active Obedience to God, is the keeping his Commandments, and the doing of his will: as the people said, josh. 24. 
c Josh. 24▪ 24.  The Lord our God will we serve, and his voice will we obey. And this must be done 
d Psal. 18.44.  in auditu auris, upon the bare signification of his pleasure without disputing or debating the matter: as 
e Mat. 8.9.  the Centurion's servant, if his Master did but say, Do this, without any more ado, did it. So Abraham the servant of the Lord, 
f Heb. 11.8.  when he was called to go out into a place which he should receive for an inheritance, obeyed and went out, though he knew not whither. Nor only so, but in 
g Gen. 22.  the greatest trial of Obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice 
h Heb. 11.17, 18.  his only begotten Son, of whom it was said, That in Isaac shall thy seed be called: he never 
i Rom. 4.20.  stumbled (as not at the promise through unbelief, so neither) at the command through disobedience, but speedily went about it, and had not failed to have done all that was commanded him, had not the Lord himself, when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts; (
k 2 Sam. 13.28.  When I say unto you, Smite Amnon, then kill him) fear not: have not I commanded you? saith Absalon to his servants, 2 Sam. 13.) Ought not the express command of God much more, to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other than holy and just?  
That is our Active obedience. We must give proof of our Passive obedience also, both in contenting ourselves with his allowances, and in submitting ourselves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the Master's prerogative alone:) but he must content himself with what his Master is content to allow him; and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing; neither ought he to mutter against his Master (with that 
a Mat. 25.24.  ungracious servant in the Parable) complaining of his hardness, and austerity, if his allowances in some things fall short of his desire: but 
b 1 Tim. 6.8.  having food and raiment, be it never so little, never so course, ●he should be content with it; nay though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God Saint Paul, what grace and long experience had taught him, 
c Phil. 4.11.  In whatsoever state we are, to be therewith content.  
We are to show our Obedience to our heavenly Master yet further, by submitting to his wholesome discipline, when at any time he shall see cause to give us correction. Our Apostle a little after the Text would have servants to be subject even to their 
a 1 Pet. 2.18.  froward Masters, and to take it patiently when they are buffeted undeservedly, and without fault. How much more ought we 
b Leu. ●6▪ 21.23.  to accept the punishment of our iniquity (as we have the phrase, Levit. 26.) and with patience to yield our backs to the whip; when God who hath been so gracious a Master to us, shall think fit to exercise some little severity towards us, and to lay stripes upon us? Especially since he never striketh us: First, but for our fault, (such is his justice,) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.  
The third and last general duty is Fidelity, (
a Mat. 24.45.  Who is a faithful and wise servant? 
b Mat. 25.21.  Well done thou good and faithful servant.) As if both the wisdom and goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these three things: By the heartiness of his service, by being tender of his Master's honour and profit, and by his quickness and diligence in doing his business. A notable example whereof we have in Abraham's servant, Gen. 24. in all the three particulars. For first, being many miles distant from his Master, he was no less solicitous of the business he was put in trust withal, than he could have been, if he had been all that while in the eye of his Master. Secondly, he framed himself in his speeches and actions, and in his whole behaviour to such a discreet carriage, as might best set forth the credit and honour of his Master. Thirdly, he used all possible diligence and expedition; losing not any time, either at first for the delivery of his message, or at last for his return home after he had brought things to a good conclusion. Such faithfulness would well become us in the service of God in all the aforesaid respects.  
The first whereof is Heartiness in his service. There are many servants in the world, that will work hard, and bustle at it lustily for a fit, and so long as their Master's eye is upon them; but when his back is turned, can be content to go on fair and softly, and fellowlike. Such 
a Eph. 6.5, 7. Col. 3.22, 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they do to do it heartily, and to obey their Masters not with eye-service, but in singleness of heart. Towards our heavenly Master, true it is, if we had but this eye-service, it were enough; because we are never out of his eye: his eyes are in all the corners of the earth, 
b Prov. 15.3.  beholding the evil and the good, 
c Psal. 11.4.  and his eyelids try the children of men; 
d Psal. 139.3.  he is about our beds, and about our paths, and spyeth out all our goings. And therefore if we should but study to approve ourselves and our actions before his sight; it could not be but our services should be hearty, as well as handy; because our hearts are no less in his sight, than our hands are. We cannot content our Master, nor should we content ourselves, with a bare and barren profession in the service of God; neither with the addition of some outward performances of the work done: But since our Master calleth for the 
e Prov. 23.26.  heart as well as the hand and tongue; and requireth 
f Psal. 51.6.  truth in the inward parts no less, rather much more, than show in the outward: let us but join that inward truth of the heart, unto the outward profession and performance; and doubtless we shall be accepted. (
g 1 Sam. 12.24.  Only fear the Lord, and serve him in truth with all your heart, 1 Sam. 12.  
Secondly, we must show our faithfulness to our Master by our zeal in his behalf. A faithful servant will not endure an evil word spoken of his Master behind his back, but he will be ready upon every occasion to vindicate his credit, and to magnify him unto the opinion of others: He will make much of those that love his Master, and set the less by those that care not for him. And as to his credit principally, so he hath an eye also in the second place to the profit of his Master. He will have a care to save his goods the best he can; it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripiae. in Med. act 1.  will grieve his very heart to see any of them vainly wasted or imbeazeled by his fellow servants; yea and it will be some grief to him, if any thing under his hand do but chance to miscarry, though it be without his fault. See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborne either by might or multitudes: If our blood will not appear a little, when cursed miscreants blast the honour of God with their unhallowed breath by blaspheming oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God: If a profound drunkard, and obscene rimer, and habituated swearer, a complete roarer, every loose companion and professed scorner of all goodness, that doth but peep out with a head, be as welcome into our company, and find as full and free entertainment with us, as he that carrieth the face, and for any thing we know hath the heart, of an honest and sober Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor souls that live near us, especially those that fall any way under our charge: what faithfulness is there in us, or what zeal for God, to answer the title we usurp, so often as we call ourselves the servants of God?  
Thirdly, if we be his faithful servants, we should let it appear by our diligence in doing his businesses. No man would willingly entertain an idle servant, that is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ap. Stob. Sir 60.  good at bit, and nothing else; one of those the old rhyming verse describeth (Sudant quando vorant, frigescant quando laborant) such as can eat till they sweat, and work till they frieze. (
b Mat. 25 26.  O thou wicked and slothful servant,) saith the Master in the parable, to him that napkined up his talon, Mat. 25. they are rightly joined, wicked and slothful, for it is impossible a slothful servant should be good. The Poets therefore give unto Mercury, who is interpres diuûm, the messenger (as they feign) of jupiter, and the other gods, wings both at his hands and feet: to intimate thereby what great speed and diligence, was requisite to be used by those that should be employed in the service of Princes, for the managing of their weighty affairs of State. Surely no less diligence is needful in the service of God, but rather much more: by how much both the Master is of greater majesty, and the service of greater importance (
c Rom. 11.11.  Not slothful in business, fervent in spirit, serving the Lord,) saith S. Paul. Let all those that trifle away their precious time in unconcerning things, or post off the repentance of their sins, and the reformation of their lives, till another age; or any other way slack their bounden service unto God either in the common duties of their general, or in the proper works of their particular calling: tremble to think what shall become of them, when all they shall be 
d Jer. 48.10.  cursed, that have done the Lords work (in what kind soever) negligently.  
We see now what we are to do; if we will approve ourselves and our services unto the Lord our heavenly Master. What remaineth but that we be willing to do it: and for that end pray to the same our Master, who alone can 
a Phil. 2.12.  work in us both the will and the deed, that he would be pleased of his great goodness to give to every one of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right, and not for a cloak of maliciousness; and grace at all times, and in all places to behave ourselves as the servants of God; with such holy reverence of his Majesty, obedience to his will, faithfulness in his employments, as may both procure to us, and our services in the mean time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake, his only Son and our alone Saviour.  
FINIS.   

A Table of the places of Scripture, to which some light (more or less) is given in the foregoing Fourteen Sermons.  
Chap. Ver. Pag. Gen. III. 4— 5 131 — 15 241.351. — 16 241 — 19 241 IV 2 242 VI 6 200 IX 25 221 XV 15 210 XVIII 20 137 — 32 212 XIX 8 40 — 9 212 — 16 211 XX s VI 323 etc. XXIIII 12 etc. 400 XXXI 29 346 XXXII 6 etc. 346 XXXIII 4 etc. 346 Exod. II. 14 10 X 26 369 XI 5— 6 224 XIIII 4 179 XX 5 224.231.234. XXIII s ay— III 125 etc. Leu. 26. 21 399 — 23 399 — 26 etc. 335.301. Num. 22. 27 282 XXIII 19 200 XXV 5 156 Deut. 8. 3 300 — 14 306 — 17 306  18 316 XV 4 250 XVII 4 109 XXXII 15 310 jos. 24. 15 394  24 398 judg. 3. 9— 10 157 V 7 157 XIX 30 109 1 Sam. 2. 30 396 IV 18 155 XII 24 400 XV 15 377 2 Sam. 13. 28 399 XV 4 117 XXI 14 166 2 King. 2. 9 102 X 20 112 XXI 13 377 — s XXIX 173 etc. 
Those that have this note s prefixed are the Texts of the Sermons.  1 King. 3. 9 62 VI 25-26 228 VIII 27 226 X 10 209 — 30 222 XXII 20 210 1 Chron. 26. 29-31 155 2 Chron. 19 6 114 XXIIII 22 310 Nehem. 5. 15 140 job 1. 2 100 — 5 10 — 20 224 IX 33 2 XIII 7 36 XXII 30 212 XXIX 9 100 — s 14— 17. etc. 97 etc. Psalm 2. 11 398 III 7 112 IV 6-7 301 XIIII 4 111 XVIII 44 398 XIX 12 335.343 — 13 360 XXXIIII 11 106 XXXVI 3 336 — 6 215 XXXVII 1 193 XXXIX 11 219 XLV 6— 7 102 L 22 213 LI 6 400 — 12 367 LII 2— 4 131 LVII 4 111 LVIII 5 336 — 6 112 LXXIII 2— 3 217 — 17 217 LXXV 2— 4 114.170. LXXVI 10 348 — 12 348 LXXXI 12 361 LXXXII 6 105.114. CIII 1— 2 298 CV 14 351 CVI 6 235 — s XXX 149 etc. — 31 156 CVII 8 352 CIX 14 235 — 16 101 CXVI 12 299 — 16 393 CXIX 6 183 — 94 396 — 141 4 CXLIII 12 396 CXLV 8 206 — 16 244 CXLVII 1 312 — 9 353 Prov. 1. 13 135 III 3 107 XII 13 162 XIV 21 6 XV 8 190 — 17 301 XVI 12 170 XVII 16 261 XVIII 7 135 — 9 244 — 13 110 — 17 136 XX 25 294 XXI 1 348 XXIIII 26 102 XXV 2 110 XXVI 13 162 — 25 353 XXVIII 13 335 XXIX 7 137 — 12 142 XXX 1 6 — 33 130 XXXI 20 244 Eccles. 1. 4 222 — 18 337 VIII 11 162 IX 1 179 X 4 270 — 10 65 XI 4 160 XII 9 68 Esay 1. 24 199 III 9 377 — 15 111 — 18-23 381 V 20 372 VIII 20 158 XXVI 12 395 XXVIII 21 398 XXXVII 35 222 XXXIX 8 210 XLIII 23-24 394 XLIV 21 392 LII 11 205 LV 8-9 216 LVII 1 211 LX 12 394 LXV 13-14 395 jerem. 3. 15 231 V 1 213 VIII 6 349 XVII 9 263 XVIII 7— 8 198.202. — 18 131 XXIII 29 186 XLVIII 10 402 Lam. 5. 7 231 Ezek. 22. 9 132 XXIX 20 191 XXXIII 13-14 198.202. Dan. 3. 16 88 — 18 378 VI 3— 5 134 IX 5 235 Host 2. 8 310 IIII 1 336 XI 8 199 XIII 9 279 Amos 3. 6 228.279. VI 4— 6 381 jon. 3. 9 203 Micah 6. 8 380 Zach. 5. 4 227 Mal. 1. 6 398 Matth. 3. 7 226 IIII 10 370 V 15 65 — 16 180.53. — 17 379 — 29-30. 143 — 37 40 VI 2 etc. 190 — 24 395 VII 12 133 IX 13 36 XI 19 180 — 30 371.395. XII 31-32. 32 — 36 31 XIII 5— 6 177.183. — 20-21. 177 XVIII 7 293 — 10 4.7. XIX 21-22. 182 XXIII 4 382 — 8 367 — 10 367 — 13 378 — 14 377 — 23 102 — 35-36. 235 XXIIII 45 400 — 51 179 XXV 21 400 — 26 401 — 28 67 XXVI 11 250.309. XXVII 25 221 XXVIII 20 55 Mark 4. 16-17. 177 X 18 280 Luk. 3. 14 135 VI 25 381 VIII 6 177 IX 50 86 X 28 208 XII 14 10 — 48 336 XV 17 194 XVI 2 137 — 9 245 — 19 381 — 25 194 XVII 13 315 XVIII 11 5.359. XIX 8 130.141. — 41 210 — 53 43 XXI 15 69▪ — 26 153 XXIII 2 29 — 11 4 john. 2. 10 58 III 36 82 IX 2— 3 219 X 12 31.112. XV 22 376 XVII 26 396 XIX 12 29 XX 22 56.271. Act. 4. 19 374 VIII 22 378 X 28 252 XI 45-46. 52 XIIII 1— 2 82 — 15 374 — 17 301 XV 9 202 — 28-29 328 XVII 11 375 — 28 213 XXIII 1 339 XXIIII 25 188 XXVI 9 84 Rom. 1. 16 179 — 19-20. 280 TWO 5— 6. 218 — 14 339.340. — 15 78 — 22 42 III s VIII 26. etc. — 31 379 IV 13 203 — 20 399 VI 14 379 — 16 398 — 21-22. 396 — 23 217 VII 4 379 — 6 379 X 4 379 XI 35 316 XII 7 103 — 11 402 XIII 1 116 — 1— 6 391 — 4 106.114.123.163. — 6 106 XIIII 2 82 — s III 1. etc. — 4 10 — 5 86 — 6 297 — 10 11 — 13 12 — 14 82.36. — 15 383 — 20-21. 36 — 22 82 — s XXIII 73. etc. XV 1— 2 383 — 14 158 XVI 18 374 1 Cor. 1. 13 375 — 26 370 III 4— 5 375 — 21 195 — 22-23 285.302. IIII 3 342 — 4 343 — 5 12.161 — 7 59.306.358. V 8 378 VI 12 289.383. — 18 326 — 19-20 370.393. VII 4 329 — 7 53.240. — 17 56.242.263. — 21 271 — 23 367.369.383. — s XXIIII 237. etc. — 31 70 — 36 91 VIII 1 6.62. — 8 69 IX 19-22 383 X 11 158 — 30 296 XII 4 7 — s VII 49. etc. 242.257. — 29 59 XIII 5 12 XIIII 37 56 — 38 336 XV 10 395 2 Cor. 1. 19-20 200 III 17 367 IIII 4 370 V 21 220 IX 10 62 XII 7 6.63 Gal. 1. 10 134.374. — 16-17 252 — 20 398 TWO 5 372 — 14 24 — 19 379 III 10-11 380 — 24-25 285 IIII 4 285 V 1 285.365.373 — 13 370.383. — 18 379 VI 1 359 — 2 393 — 11 376 Eph. 1. 3 223 IIII 8 etc. 224 — 16 67 — 28 243.255. V 3 328 — 6 373 — 15 370 VI 5— 7 368.400. Phil. 3. 19 370 IIII 13 395 Col. 1. 10 398 — 20 285 TWO 4 373 — 8 373 — 22 371 III 5 370 — 22-23 400 1 Thess. 2. 5 376 — 16 221 V 23 362 2 Thess. 2. 3 373 — 4 372 III 6 242 — 10 108.251. — 11 242— 3. — 12 243 1 Tim. 1. 8 90 — 13 32.84.337. III 13 269 IIII 3 302 — s IV 275. etc. — 5 300 — 12 4 — 16 66 V 3 107.251. — 8 244 VI 1 397 — 3— 5 291 — 8 399 — 20 31.369. 2 Tim. 1. 6 31 — 14 31.369. Tit. 1. 15 302 III 3 395 — 8 70 Heb. 1. 3 300 IIII 1 208 — 12 186 — 13 11 VI 4— 5 178 — 18 207 VIII 6 380 X 30 11 XI 8 398 XII 9 204 — 11 217 — 23 302 — 28 398 jam. 1. 6 61 — 8 118 — 17 52.60.278.337 — 21 387 — 25 367 TWO 12 367 IIII 12 10 — 15 202 — 17 88.337. V 17 374 1 Pet. 2. 13 116.391. — s XVI 364. etc. — 18 399 — 24 220. v 3 371-2. 2 Pet. 2. 1 377 — 15 347 III 18 33 1 joh. 2. 7 395 IIII 1 375 V 3 371.395. jude 3 369 — 4 379 — 16 374   

ERRATA.  
Page Line For Read 22 A. 3. deserved,) deserve,) 17 A. 3. formerly formally 52 E. 5. and from and for 66 B. 1. But this By this 82 E. 3. it is a it, as a 90 E. 6. decide decide 96 C. 2. profitable probable 135 A. 4. case care 155 B. 5. over the Lord, of the Lord, 199 A. 5. a sign a sigh 214 E. 2. imputions. imputations 306 C. 3. glorifying glorying  — 9 glorifieth glorieth 343 D. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 372 B. 6▪ part pa●t 385 C. 8. not in the not the 401 B. 10. and obscene rimer, and an obscene rimer, an 
In the Margin.  Page For Read 70 b 1 Cor. 15.1. b 1 Cor. 14.1. 82 c Joh. 3.3, 6. c Joh. 3.36. 114 b Rom. 13.1. b Rom. 13.4. 149 The Argument cited The Argument ᵃ cited 137 ● Concil. Trid. Concil. Tribur. 177 b Tit. 12.4. b Tit. 2.14. 191 c Joh. 3.10. c Joh. 3.10. 210 d 4 King. 2. d 4 King. 22. 226 d— reddit d— redit. 244 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 c Matth. 8.7. c Mat. 18.7. 313 diebus diebus ac noctibus 325 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 344 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 368 c Matth. 13.9. c Matth. 23.9. 375 b 1 Joh. 4.11. b 1 Joh. 4.1. 396 b 1 Sam. 2.50. b 1 Sam. 2.30. 398 c Heb. 12.18. c Heb. 12.28. 401 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.