whereby it commeth to passe that by how much wee ouer-valued it in the pursuite by so much we vnder-value it in the possession And so in stead of giuing Thankes to God for the good wee haue receiued wee complaine of the inconueniences that adhere thereunto and so much vnderprise it as it falleth short of our expectation and looke how farre wee doe vnderprise it so farre are we vnthankfull for it To remoue this Impediment who euer would bee thankfull let him moderate his desires after these outward things fore-cast as well the inconueniencies that follow them as the commodities they bring with them lay the one against the other and prepare as well to disgest the one as to enjoy the other The last Impediment of Thankfulnesse is Carnall securitie joyned euer with Delayes and Procrastinations §. 64.5 Delay When we receiue any thing from God wee know we should giue him thankes for it and it may be we thinke of doing such a thing but wee thinke withall another day will serue the turne and so we put it of for the present and so forwards from time to time till in the end we haue quite forgotten both his Benefite and our owne Duty and neuer performe any thing at all My Text doth after a sort meete with this corruption for heere the Apostle saith the Creature should be receiued with Thankeâ—giuing as if the thankes should goe with the receipt the * Qui gratus futurus est statum dum accepit de reddendo cogitat Senec. 2. de benef 25. receipt and the thankes both together To remoue this Impediment consider how in euery thing delayes are hurtfull and dangerous how our affections are best and hottest at the first and doe in processe of time insensibly deaden and at last dye if we doe not take the opportunity and strike as wee say whilest the jron is hot how that if pretensions of other businesses or occasions may serue the turne to put off the tendering of our deuotions and rendering of our thankes to God the Diuell will bee sure to suggest â—now of these pretensions into our heads and to prompt vs continually with such allegations that wee shall neuer be at leasure to serue God and to giue him thankes §. 65. The fourth Inference and the Conclusion of all Let vs remember these fiue Impediments and beware of them Pride Enuy Epicurisme Worldly Carefulnesse and Delay All which are best remedyed by their contraries Good helpes therefore vnto thankfulnesse are 1. Humilitie and Self-deniall 2. Contentednesse and Selfe-suffiâ—ency 3. Painfulnesse and Sobrietie 4. The Moderation of our desires after earthly things 5. Speed and Maturitie And so much for this third Inference of Direction I should also haue desired if the time would haue permitted although my Text speaketh of our Thankesgiuing vnto God precisely as it respecteth the Creature yet to haue improued it a little farther by a fourth Inference that if wee be thus bound to giue God thankes for these outward blessings how much more ought wee then to abound in all thankfulnesse vnto him for his manifold a Ephes. 1.3 Spirituall blessings in heauenly things in Christ for Grace and Election for Mercy and Redemption for Faith and Iustification for Obedience and Sanctification for Hope and Glorification If wee ought to pray for and to giue thankes for our b Math. 6.11 daily bread which nourisheth but our bodyes and then is c Math. 15.17 cast into the draught and both it and our bodyes perish how much more for that d Ioh. 6.51 Bread of life which came downe from Heauen and feedeth our Soules vnto eternall life and neither they nor it can perish If wee must say for that Giue vs this day our daily bread shall we not much more say for this e Ioh. 6.34 Lord euermore giue vs this bread But I haue done Beseech we now Almighty God to guide vs all with such holy discretion and wisedome in the free vse of his good Creatures that keeping our selues within the due bounds of Sobriety Charity and ciuill Duty wee may in all things glorifie God and aboue all things and f Ephes. 5.20 for all things giue thankes alwayes vnto God and the Father in the name of our Lord IESVS CHRIST To which our Lord Iesus Christ the blessed Sonne of God together with the Father the Holy Spirit three Persons and one only wise gracious and euerliuing God bee ascribed as is most due by vs and his whole Church all the Kingdome the Power and the glory both now and for euermore Amen Amen Here endeth the first Sermon A SERMON PREACHED AT St. PAVLES Crosse Aprill 15. GEN. 20.6 And God said vnto him in a dreame Yea I know that thou diddest this in the integritie of thine heart For I also with-held thee from sinning against mee therefore suffered I thee not to touch her FOr our more profitable vnderstanding of which words §. 1. The Occasion it is needfull we should haue in remembrance the whole storie of this present Chapter of which storie these words are a part And thus it was Abraham commeth with Sarah his wife and their family as a Stranger to sojourne among the Philistims in Gerar couenanteth with her before-hand thinking thereby to prouide for his owne safetie because she was beautifull that they should not bee to know that they were any more then Brother and Sister Abimilech King of the place heareth of their comming and of her beauty sendeth for them both enquireth whence and who they were heareth no more from them but that shee was his Sister dismisseth him taketh her into his house Hereupon God plagueth him and his house with a strange Visitation threatneth him also with Death giueth him to vnderstand that all this was for taking another mans wife Hee answereth for himselfe God replyeth The Answere is in the two next former Verses the Reply in this and the next following verse §. 2. Scope His answere is by way of Apologie hee pleadeth first his Ignorance and then and thence his Innocence a Vers. 4 5. And hee said Lord wilt thou slay also a righteous Nation Said not hee vnto me shee is my Sister and shee euen shee her selfe said He is my Brother in the integrity of my â—eart and innocency of my hands haue I done this That is his Plea Now God replyeth of which reply letting pafse the remainder in the next verse which concerneth the time to come so much of it as is contained in this verse hath reference to what was already done and past and it meeteth right with Abimelechs answere Something he had done and something he had not done he had indeed b Vers. 2. taken Sarah into his house but he had c Vers. 4. not yet come neere her For that which he had done in taking her he thought he had a just excuse and he pleadeth it hee did not know her to bee another mans wife and
himselfe of the vse of that liberty so farre as n 1. Cor. 8.13 not to eate flesh whilst the world standeth But what those Restraints are and how farre they may bee admitted without prejudice done to that liberty that wee may the better vnderstand let vs goe on to The Fourth Position Sobriety may and ought to restraine vs in the outward practise of our Christian liberty §. 24. IIII. as first Sobrietie For our Dyet all Fish and flesh and folwe and fruites and spices are lawfull for vs as well as Bread and herbes but may we therefore with chriâ—tlesse prodigality and exquisite royall fare delisiously and sumptuously euery day vnder pretence of Christian liberty Likewise for our Apparell all stuffes and colours the richest silkes and furres and dyes are as lawfull for vs as cloath and leather and sheepes-russet Christan liberty extendeth as well to one as another But doe wee thinke that liberty will excuse our pride and vanity and excesse if we ruffle it out in silkes and scarlets or otherwise in stuffe colour or fashion vnsuteably to our yeares sexe calling estate or condition In all other things of like nature in our buildings in our furniture in our retinues in our dispores in our recreations in our society in our Mariages in other things wee ought as well to consider what in Christian sobriety is meete for vs to doe as what in Christian liberty may bee done Scarce is there any one thing wherein the Diuell putteth sâ—urres vpon vs more frequently yea more dangerously too because vnsuspected then in this very thing in making vs take the vttermost of our freedome in the vse of indifferent things It therefore concerneth vs so much the more to keepe a sober watch ouer our selues and soules in the vse of Gods good Creatures lest otherwise vnder the fayre title and habite of Christian liberty we yeeld our selues ouer to a carnall licenciousnesse The Fift Position Aâ— Sobriety so Charity also may §. 25. V. Secondly Charity in our selues and ought to restraine vs in the outward exercise of our Christian liberty Charity I say both to our selues and others First to our selues for regular charity beginneth there If we are to Math. 5.29.30 cut off our right hand and to plucke out our right eye and to cast them both from vs when they offend vs much more then ought we to deny our selues the vse of such outward lawfull things as by experience we haue found or haue otherwise cause to suspect to be hurtfull eyther for our bodies or soules So a man may and should refraine from meates which may endanger his bodily health But how much more then from euery thing that may endanger the health of his soule If thou findest thy selfe enflamed with lust by dancing if enraged with choler by game if tempted to couetousnes pride vncleannes superstition cruelty any sinne by occasion of any of the Creatures it is better for thee to make a couenant with thine eyes and eares and hands and sences so farre as thy condition and Calling will warrant thee not to haue any thing to doe with such things then by satisfying them therewith cast both thy selfe and them into Hell Better by our voluntary abstinence to depart with some of our liberty vnto the Creatures then by our voluntary transgession forfeit all and become the Diuels captiues But Charity though it begin at home §. 26. and others yet it will abroad and not resting at our selues reacheth to our brethren also of whom we are to haue a due regard in our vse of the creatures An argument wherein St. Paul often enlargeth himselfe as in Rom. 14. and 1. Cor. 8. the whole Chapters throughout and in a great part of 1. Cor. 10. The resolution euery where is that p 1. Cor. 14.26 all things be done to edification that things lawfull become q 1. Cor. 10.23 inexpedient when they offend rather then edifie that though r Rom. 14.20 all things indeed are pure yet it is euill for that man which vseth them with offence that albeit flesh and wine and other things be lawfull yet s Ibid. vers 21. it is good neyther to eate flesh nor to drinke wine nor to doe any thing whereby a mans brother stumbleth or is offended or is made weake Hitherto appertaineth that great and difficult common-place of scandall so much debated and disputed of by Diuines The Questions and Cases are manifold not now to bee rehearsed much lesse resolued in particular But the Position is plaine in the generall that in case of Scandall for our weake brothers sake we may and sometimes ought to abridge our selues of some part of our lawfull Libertie Besides these two Sobrietie and Charity there is yet one restraint more which ariseth from the duty wee owe to our Superiours and from the bond of Ciuill obedience §. 27. VI. Thirdly Duty in Obedience to Gouernours Oeconomicall which if it had beene by all men as freely admitted as there is just cause it should how happy had it beene for the peace of this Church Concerning it let this be our Sixth Position The determination of Superiours may and ought to restraine vs in the outward exercise of our Christian liberty We must t 1. Pet. 2.13.15.16 submit our selues to euery ordinance of man saith Saint Peter 1. Pet. 2.13 and it is necessary we should doe so for so is the will of God vers 15. Neither is it against Christian liberty if wee doe so for we are still as free as before rather if we doe not so we abuse our liberty for a cloake of maliciousnesse as it followeth there vers 16. And St. Paul telleth vs we u Rom. 13.5 must needâ— be subiect not onely for feare because the Magistrate x Ibid. vers 4. carrieth not the Sword in vaine but also for conscience sake because y Ibid. vers 1. the powers that are ordained of God This duty so fully pressed and so vniformely by these two grand Apostles is most apparant in priuate societies In a family the master or Pater familias who is a kind of petty Monarch there hath authority to prescribe to his children and seruants in the vse of those indifferent things whereto yet they as Christians haue as much libertie as hee The seruant though he be z 1. Cor. 7.22 the Lords free-man yet is limited in his dyet lodging livery and many other things by his master and hee is to submit himselfe to his masters appointment in these things though perhaps in his private affection he had rather his master had appointed otherwise and perhaps withall in his priuate judgement doth verily thinke it fitter his Master should appoint otherwise If any man vnder colour of Christian liberty shall * 1. Tim. 6.3.5 teach otherwise and exempt seruants from the obedience of their Masters in such things St. Paul in a holy indignation inueigheth against such a man not
therefore as to any intent of doing wrong to the husband he was altogether innocent But for that which he had not done in not touching her because hee tooke her into his house with an vnchast purpose hee passeth that ouer in silence and not so much as mentioneth it So that his Answere so farre as it reached was just but because it reached not home it was not full And now Almightie God fitteth it with a Reply most conuenient for such an Answere admitting his Plea so farre as hee alledged it for what he had done in taking Abrahams wife hauing done it simply out of ignorance Yea I know that thou diddest this in the integrity of thy heart and withall supplying that which Abimilech had omitted for what hee had not done in not touching her by assigning the true cause thereof viz. his powerfull restraint For I also with-held thee from sinning against me therefore suffered I thee not to touch her In the whole verse we may obserue §. 3. and Division of the Text. First the manner of the Reuelation namely by what meanes it pleased God to conueigh to Abimelech the knowledge of so much of his will as he thought good to acquaint him withall it was euen the same whereby he had giuen him the first information at vers 3. it was by dreame And God said vnto him in a dreame and then after the substance of the Reply wherof againe the generall parts are two The former an Admission of Abimelechs Plea or an Acknowledgement of the integrity of his heart so farre as he alledged it in that which hee had done yea I know that thou diddest it in the integrity of thine heart The later an Instruction or Aduertisement to Abimelech to take knowledge of Gods goodnesse vnto and prouidence ouer him in that which he had not done it was God that with-held him from doing it For I also with-held thee from sinning against me therefore suffered I thee not to touch her By occasion of those first words of the Text And God said vnto him in a dreame §. 4. The Nature and vse of Dreames c. if we should enter into some enquiries concerning the nature and vse of diuine Reuelations in generall and in particular of Dreames the discourse as it would not be wholly impertinent so neither altogether vnprofitable Concerning all which these seuerall Conclusions might be easily made good First that God reuealed himselfe and his will frequently in old times especially before the sealing of the Scripture Canon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 in sundry manners as by Visions Prophesies Extasies Oracles and other supernaturall meanes and namely and among the rest by b Numb 12.6 Ioel 2.28 Iob. 33.14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad â— Dreames Secondly that God imparted his will by such kinde of supernatural Revelations not only to the Godly Faithfull though to them most frequently and especially but sometimes also to Hypocrites within the Church as to c 1. Sam. 10.10 Saul and others yea and sometimes euen to infidels too out of the Church as to d Gen. 41.25.28.28 45. Pharaoâ— e Numb 24 2.4 c. Balaam f Dan. 2 28.4â— Nebuchadnezzar c. and here to Abimelech Thirdly that since the writings of the Prophets and Apostles were made vp the Scripture-Canon sealed and the Christian Church by the Preaching of the Gospell become Oecumenicall Dreames and other supernaturall Reuelations as also other things of like nature as Miracles and whatsoeuer more immediate and extraordinary manifestations of the will and power of God haue ceased to be of ordinarie and familiar vse so as now we ought rather to suspect delusion in them then to expect direction from them Fourthly that although God haue now g Esa. 8.20 tyed vs to his holy written word as vnto a perpetuall infallible Rule beyond which we may not expect and against which we may not admit any other direction as from God yet he hath no where abridged himselfe of the power and libertie euen still to intimate vnto the sonnes of men the knowledge of his will and the glory of his might by Dreames Miracles or other like supernaturall manifestations if at any time either in the want of the ordinary meanes of the word Sacraments and Ministery or for the present necessities of his Church or of some part thereof or for some other just cause perhaps vnknown to vs he shall see it expedient so to doe He hath prescribed vs but he hath not limited himselfe Fifthly that because the Diuell and wicked spirits may suggest dreames probably foretell future euents foreseens in their causes and worke many strange effects in nature applicando actiua passiuis which because they are without the sphere of our comprehension may to our seeming haue faire appearances of Diuine Reuelations or Miracles when they are nothing lesse for the auoiding of strong delusions in this kinde it is not safe for vs to giue easie credit to Dreames Proâ—hesies or Miracles as diuine vntill vpon due tryall there shall appeare both in the end whereto they point vs a direct tendance to the advancement of Gods glory and in the Meanes also they propose vs a h See Deut. 13.2 c. conformity vnto the reueyled will of God in his written word Sixthly that so to obserue our ordinary dreames as thereby to i Contra Onire triticos See Aquin 2.2 qu. 956. Ioh. Satisb 2. Polyer 17. Petr. Bles. Epist. 65. diuine or foretell of future contingents or to forecast therefrom good or ill-lucke as we call it in the successe of our affaires is a silly and groundlesse but withall an vnwarranted and therefore an vnlawfull and therefore also a damnable superstition Seuenthly that there is yet to be made a lawfull yea and a very profitable vse even of our ordinary dreames and of the obseruing thereof and that both in Physicke and Diuinity Not at all by foretelling particulers of things to come but by taking from them among other things some reasonable coniectures in the generall of the present estate both of our Bodies and Soules Of our Bodyes first For since the predominancy of k Secundum morum humorum varietates variantur semnia Alij namque vident sanguinei alia cholorici alia flegmatici alia melancholici Auctor de spic anim cap. 25. apud Augustin Tom. 3. Choler Blood Flegme and Melancholy as also the differences of strength and health and l Iuntae etiam infirmitaetum diversitates diversa accidunt somnia Ibid. disâ—ases and distempers either by dyet or passion or otherwise doe cause impressions of different formes in the fancy our m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. cap. 1. de divinat ex insomâ— ordinary Dreames may be a good helpe to leade vs into those discoueries both in time of health what our naturall constitution complexion and temperature is and in times of sicknes from the rankenesse and
tyranny of which of the humours the malady springeth And as of our Bodies so of our Soules too For since our Dreames for the most part n A dreame coÌ„meth through the multitude of businesse Eccles. 5.2 Res que in vita vsurpant homines cogitant curant vident Quaeque agunt vigilantes agitant que ea fi cui in somnis accidant Mâ—nus mirum est Attius Quaecunque meutis agitat infestus vigor Ea per quietem sacer aâ—â—â—nus refert Veloxque sensus Senec. in Octau Act. 4. See Delr ibid. looke the same way which our freest thoughts encline as the Voluptuous Beast dreameth most of pleasures the Couetous wretch most of profits the proud or ambitious most of prayses preferments or reuenge the obseruing of our ordinary Dreames may be of good vse foâ— vs vnto that discouery which of these three is our Master sinne for vnto one of the three euery other sinne is reduced o 1. Ioh. 2.16 The Lust of the flesh the Lust of the eyes or the Pride of Life But concerning Reuelations and Dreames §. 5. The first Part of Gods Reply it shall suffice to haue onely proposed these few Conclusions without farther enlargement the manner of Gods reueiling his will here to Abimelech by Dreame being but an incidentall circumstance vpon the bye and not belonging to the maine of the present story We will therefore without more a doe proceed to the substance of Gods reply in the rest of the verse and therein begin with the former generall paâ—t which is Gods admission of Abimelechs Plea and Apology for himselfe The ground of whose Plea was Ignorance and the thing he pleaded his owne Innocencie and the integritie of his heart and God who is the searcher of all hearts alloweth the allegation and acknowledgeth that integritie Yea I know that thou diddest this in the integritie of thy heart §. 6. The Explication of the words The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall word here translated Integrity is rendred by some Targ. Chald. Truth by others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Purity and by others d Simplici corde Vulgar Simplicity and it will beare them all as signifying properly e In the perfection of thy heart H. A. Perfection or Innocency You would thinke by that word that Abimelech had in this whole businesse walked in the sight of God with a pure and vpright and true and single and perfect heart But alas hee was farre from that God f Vers. 17.18 plagued him and his for that hee had done and God doth not vse to punish the carkasse for that wherein the heart is single Againe God with-held him or else hee would haue done more and worse and it is a poore perfection of heart where the actiue power onely is restrayned and not the inward corruption subdued Besides Sarah was taken into the house and there kept for lend purposes and how can truth and puritie of heart consist with a continued resolution of sinfull vncleannesse Abimelech then cannot be defended as truly and absolutely innocent though hee plead Innocency and God himselfe beare witnesse to the Integrity of his heart For had his heart bin vpright in him and sincere in this very matter of Sarah hee would neuer haue taken her into his house at all as he did But that hee pleadeth for himselfe is that in this particuler wherewith it seemed to him God by so threatning him did charge him in wronging Abraham by taking his wife from him his Conscience could witnesse the Innocency of his heart how free he was from any the least iniurious purpose or so much as thought that way It was told him by them both that shee was his Sister and hee knew no other by her then so when hee tooke her into his house supposing her to bee a single woman if hee had knowne shee had beene any mans wife hee would not for any good haue done the man so foule an iniury nor haue sinned against his owne soule by defiling anothers bed In the integritie of his heart and innocency of his hands he did what hee had done This is the substance of his allegation and God approueth the integrity of his heart so farre viz. as free in this particular from any intent eyther to iniure Abraham or to sinne against the light of his owne Conscience by committing adultery with anthers wife The meaning of the words thus cleared wee may obserue in them three things First §. 7. Obseruat I. The grieuousnes of the sinne of Adulterie the fact for which Abimilech pleadeth and that was the taking of Sarah who was anothers wife into his house Secondly the ground of his plea and that was his Ignorance hee knew not when he tooke her that shee was anothers wife Thirdly the thing he pleadeth vpon that ground and that was his Innocency and the integrity of his heart Each of these three will affoord vs some obseruable instruction for our vse And the first thing wee will insist vpon from these words shall bee The grieuousnesse of the sinne of Adultery hatefull euen in the judgement of those men who made small or no conscience at all of Fornication See how this is raised from the Text Abimelechs heart neuer smote him for taking Sarah into his house so long as he supposed her to bee but a single woman led with the common blindnesse and custome of the Gentiles hee eyther knew not or considered not that such fornication though in a King was a Sinne. But the very frame of his Apologie sheweth that if he had knowne her to be another mans wife and yet had taken her hee could not then haue pretended the integrity of his heart and the innocency of his hands as now hee doth and God alloweth it but hee should haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own heart would haue condemned him for it and he should therein haue sinned grosly against the light of his owne Conscience §. 8. Fornication a deadly sinne It cannot be doubtfull to vs who by the good blessing of God vpon vs haue his holy word to bee a Psal. 119.105 a light vnto our feete and a laut horne vnto our paths from the evidence whereof we may receiue more perfect and certaine information then they could haue from the glimmering light of depraued Nature I say it cannot be doubtfull to vs but that all fornication how simple soeuer is a sinne foule and odious in the sight of God â—nd deadly to the committer As first being opposite directly to that b 1. Thes. 4.3.4 holines and honour and sanctification which God prescribeth in his wil. Secondly causing vsually consumption of c Prou. 5.10.6.26 Iob. 31.12 estate rottennesse of d Prou 5.11 bones and losse of e Prou. 6.33 Prou. 7.22.23 good-name Thirdly f Hos. 4.11 stealing away the heart of those that are once ensnared therewith and bewitching them euen vnto
neuer so great that he shal be able to auoyd any sin though it be neuer so foule When a heathen man prayed vnto Iupiter to saue him from his Enemies one that ouerheard him would needes mend it with a more needfull prayer that Iupiter would saue him from his Friends he thought they might doe him more hurt because he trusted them but as for his Enemies he could looke to himselfe well enough for receiuing harme from them We that are Christians had need pray vnto the God of heauen that he would not giue vs vp into the haÌ„ds of our professed Enemies to pray vnto God that he would not deliuer vs ouer into the hands of our false-hearted Friends but there is another prayer yet more needfull and to be pressed with greater importunity then eyther of both that God would saue vs from our selues and not giue vs vp into our owne hands for then we are vtterly cast away There is a wayward old-man that lurketh in euery of our bosomes and we make but too much of him then whom we haue not a more spightfull Enemy nor a more false friend Alas we do not thinke what a man is giuen ouer to that is giuen ouer to himselfe he is giuen ouer to b Rom. 1.26 vile affections he is giuen ouer to a c Ibid. vers 28. reprobate sense he is giuen ouer to d Eph. 4.19 commit all manner of wickednes with greedinesse It is the last and fearfullest of all other judgements and is not vsually brought vpon men but where they haue obstinately refused to heare the voice of God in whatsoeuer other tone he had spoken vnto them then to leaue them to themselues and to their owne counsells e Psal. 81.11.12 My people would not heare my voice and Israel would none of me so I gaue them vp vnto their owne hearts lust and let them follow their owne imaginations As we conceiue the state of the Patient to bee desperate when the Phisician giueth him ouer and letteth him eate and drinke and haue and doe what and when and as much as he will without prescribing him any dyet or keeping backe any thing from him he hath a mind vnto Let vs therefore pray faithfully and feruently vnto God as Christ himselfe hath taught vs that he would not by leauing vs vnto our selues f Math. 6.13 lead vs into temptation but by his gracious and powerfull support deliuer vs from all those euils from which we haue no power at all to deliuer our selues §. 44.4 To labour for the grace of Sanctification Lastly since this Restraint wherof we haue spoken may be but a common Grace and can giue vs no found nor solid comfort if it be but a bare restraint and no more though we ought to be thankefull for it though we haue not deserued it yet we should not rest nor thinke our selues safe enough till we haue a well grounded assurance that we are possessed of an higher and a better grace euen the Grace of sanctification For that will hold out against temptations where this may faile Wee may deceiue our selues then and thousands in the world doe so deceiue themselues if vpon our abstaining from sinnes from which God withholdeth vs we presently conclude our selues to be in the state of Grace and to haue the power of godlines and the spirit of Sanctification For betweene this restraining Grace whereof we haue now spoken and that renewing Grace wherof we now speak there are sundry wide differences They differ first in their fountaine Renewing grace springeth from the special loue of God towards those that are his in Christ restraining grace is a fruite of that generall mercy of God whereof it is said in the Psalme that a Psal. 145.2 his mercy is ouer all his workes They differ secondly in their extent both of Person Subiect Obiect and Time For the Person Restraining Grace is common to good and bad Renewing Grace proper and peculiar to the Elect. For the Subiect Restraining Grace may bind one part or facultie of a man as the hand or tongue and leaue another fâ—ee as the heart or eare Reâ—ewing Grace worketh vpon all in some measure sanctifieth the whole man b 1. Thes. 6.23 Body and soule and spirit with the parts and faculties of each For the Obiect Restraining Grace may withhold a man from one sinne and giue him scope to another Renewing Grace carryeth an equall and iust respect to all Gods commandements For the Time Restraining Grace may tye vs now and by and by vnloose vs Renewing Grace holdeth out vnto the end more or lesse and neuer leaueth vs wholy destitute Thirdly they did 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 doe good to the Receiuer but Renewing Grace is especially intended for the Saluation of the Receiuer though Ex consequenti it doe good also vnto 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 heate but Restraining Grace only inhibiteth the exercise of the corruption for the time without any reall admonition of it either in substance or quality as the c Dan. 3.25 fire wherin the three Children walked had as much heate in it at that very instant as it had before and after although by the greater power of God the naturall power of it was then suspended from working vpon them The Lions that spared Daniel were Lyons still and had their rauenous disposition still albeit God d Dan. 6.22 stopped their mouthes for that time that they should not hurt him but that there was no change made in their naturall disposition appeareth by their entertainement of their next guests whom they deuoured with all greedinesse e Ibid. vers 24. breaking their bones before they came to the ground By these two instances and examples we may in some measure conceiue of the nature and power of the restraining Grace of God in wicked men It bridleth the corruption that is in them for the time that it cannot breake out and manacleth them in such sort that they doe not shew forth the vngodly disposition of their heart but there is no reall change wrought in them all the while their heart still remaining vnsanctified and their naturall corruption vndiminished Whereas the renewing and sanctifying Grace of God by a real change of a Lyon maketh a Lambe altereth the naturall disposition of the soule by draining out some of the corruption begetteth a new heart a new spirit new habits new qualities new dispositions new thoughts new desires maketh a f Eph 4 â—4 new man in euery part and faculty compleatly New Content not thy selfe then with a bare forbearance of sinne so long as thy heart is not changed nor thy will changed nor thy affections changed but striue to become a new man to bee g Rom. 12.2 transformed by the renewing of thy mind to hate sinne to loue God to wrestle against thy secret corruptions to take delight in holy duties to subdue thine vnderstanding and will and affections to the obedience of Faith and Godlinesse So shalt thou not onely be restrained from sinning against God as Abimelech here was but also be enabled as faithfull Abraham was to please God and consequently assured with all the faithfull children of Abraham to bee h 1. Pet. 1.5 preserued by the almighty power of God through faith vnto saluation Which Grace and Faith and saluation the same Almighty God the God of power and of Peace bestow vpon vs all heere assembled i 1. Cor. 1.2 With all that in euery place call vpon the name of IESVS CHRIST our Lord both theirs and ours euen for the same our Lord Iesus Christs sake his most deare Sonne and our most blessed Sauiour and Redeemer to which blessed Father and blessed Sonne with the blessed Spirit most holy blessed and glorious Trinitie be ascribed by vs and the whole Church all the kingdome the power and the glory from this time forth and for euer Amen FINIS