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Extracts From The Works Of Bishop Sanderson, Part I

EXTRACTS

FROM

THE WORKS

OF

TO WHICH IS PREFIXED

SOME ACCOUNT OF HIS LIFE.

ROBERT SANDERSON, D.D.

Some time Bishop of Lincoln.

 

THE

LIFE

of

BISHOP SANDERSON.

ROBERT SANDERSON was born on the 19th day of September, 1587. The place of his birth was Rotherham, in the county of York. He was the second and youngest son of ROBERT SANDERSON, Esq. of Gilthwait-hall, in the said county, by ELIZABETH, one of the daughters of RICHARD CARR, Gent. of Butterthwait-hall, in the same county.

He, like JOSIAH, began in his youth to make the laws of GOD the rules of his life; seeming, even then, to dedicate himself and all his studies to piety and virtue. As he was inclined to this by that goodness with which the wise Disposer of all hearts had endowed his, so this calm, quiet, and happy temper of mind made the whole course of his life easy and grateful, both to himself and others. And this was improved by his prudent father's good example; and also by his frequent conversations with him, in which he ivas wont to scatter short and virtuous sentences, with little pleasant stories, and to make useful applications of them.

The foundation of his learning was laid in the Grammar-School of Rotherham; where he was observed to use an unwearied diligence to attain learning. He continued at that school till about the thirteenth year of his age; at which time his father designed to improve his grammar-learning at one of the more noted schools of Eton or Westminster, and, after a year, to remove him to Oxford. But, as he went with him, he called on an old friend, a minister of noted learning, who, after putting many questions to his son, assured the father that he was so perfect a grammarian, that he had laid a good foundation to build any or all the arts upon; and therefore advised him to shorten his journey, and leave him at Oxford.

His father left him there, in the care of Dr. KIT.IBIE, then Rector of Lincoln College, who, after trial of his manners and learning, thought fit to enter him of that College, and not long after to matriculate him in the University, which he did in July, 16O3; but he was not chosen Fellow till May, 16O6, at which time he had taken his degree of Batchelor of Arts.

In July, 16O8, Mr. SANDERSON took the degree of Master of Arts; in the November following, he was made Reader of Logic, and in the year 1613, he was chosen Sub-Rector of the College, and the like for 1614, and 1616;—in all which time and employments his abilities and behavior were such as procured him both love and reverence from the whole Society; there being no exception against him for any faults, but only sorrow for the infirmities of his being too timorous and bashful, both which were so co-natural that they never left him.

In the year 1614, at the desire of the Rector and Society, he offered himself to be elected one of the Proctors for the University. They persuaded him that his merits were so generally known, and that he was so well beloved, that he had but to appear, and he would infallibly carry it, and would by that means recover the reputation of his College. When he understood that he had lost the election, he professed seriously to his friends, "That if he were troubled for the disappointment, it was for their sake, not for his own; for he was far from any desire of such an employment."

In the year following, at the earnest request of DR. KILIBJE and others, he printed his Lectures on Logic.

His book on Logic purchased for him such a belief of his learning and prudence, and his behavior at the former election had got for him so great and so general a love, that his former opposers repented what they had done; and therefore his friends persuaded him to stand a second time, and accordingly, in April, 1616, he was chosen Senior Proctor for the following year.

An example of his discretion and diligence in this office may seem worth noting. If, in his night walk, he met with irregular scholars absent from their colleges at unseasonable hours, or disordered by drink, or in scandalous company, he did not use his power of punishing to an extremity, but did usually take their names, and make them promise to appear before him the next morning: and when they did, he convinced them with such obligingness, and reason added to it, that they parted from him with such resolutions as the man after Golfs own heart was possessed with, when he said to GOD, " There is mercy with thee, and therefore you shall be feared."

After his Proctorship was ended, with an uncommon cheerfulness he said to a friend: " 1 look back upon my late employment with great thankfulness to Almighty GOD, that he has made me of a temper not apt to provoke, or be provoked by the meanest of mankind; and in this employment I have had many occasions for both. And though I cannot say with DAVID, that ` therefore his praise shall always be in my mouth,' yet I hope that, by his grace, it shall never be blotted out of my memory."

This busy employment being ended, he took his degree of Batchelor in Divinity in the May following, having been -ordained Deacon and Priest in 1611; and in this year, being about the twenty-ninth of his age, he took from the University a license to preach.

In 1618, he was presented to the Rectory of Wibberton, in the County of Lincoln; but it lay so low and vet, that, for his health's sake, he was obliged to, resign it.

In the year following, he was presented to the Rectory of Boothby-Pagnel, in the same County; about which time he resigned his Fellowship of Lincoln College. Not long after he was made Prebend of the Collegiate Church of Southwell, and shortly after of Lincoln. And being now resolved to rest in a quiet privacy at Boothby-Pagnel, he married Anne, the daughter of HENRY NELSON, then Rector of Haugham, iii the County of Lincoln; and the Giver of all good things was so good to him, as-to give him such a wife as was suitable to his own desires.

He troubled not his parishioners by preaching high and useless notions, but such plain truths only, as were necessary in order to their own salvation. Nor did he think his duty discharged in performing only what the law enjoins, but did what his conscience told him was his duty, in reconciling differences and preventing law-suits, both in his parish and in the neighborhood; to which may be added, his frequent visitation of sick and disconsolate families, to whom he gave not only his advice but his alms, if there were any so poor as to need both. Of this the following narrative may be an example.—He met with a poor dejected neighbor, who complained that he had taken a meadow, the rent of which was nine pounds per annum, and when the hay was ready, a sudden flood had carried all away, and his rich land LORD would abate him no rent; and that unless he had half abated, he and seven children were utterly undone. The Doctor spoke comfortably to the man, bade him go home and pray, and he would go to his landlord. To the landlord he went the next day, and represented the sad condition of his poor tenant, and urged his reasons with so compassionate an earnestness, that the landlord forgave the whole rent.

In this contented obscurity he continued, doing good daily, anti as often as any occasion offered, till, in 1631, he was, at Archbishop LAUD'S desire, made Chaplain in ordinary to King CHARLES 1: The King was never absent from his sermons, and would usually say, " I carry my Ears to hear other preachers, but I carry my Conscience to hear MR. SANDERSON."

In 1636, he attended the King to Oxford, and was created Doctor of Divinity: and in 1642, he was named to be Professor Regius of Divinity in Oxford; but his mean opinion of his own abilities kept him from entering on the office till 1646.

He continued, for about a year, to read his lectures, which were first De juramento, a point at that time very dangerous to be handled as it ought to be. But as he was eminently furnished with abilities to satisfy the con-sciences of men on that important subject, so he wanted not courage to assert the true obligation of it.

Thus he continued, till the Parliament at Westminster sent the Covenant to Oxford, to be taken by the Doctor of the Chair, and the rest of the University; and then he, and many others, were expelled for not complying.

From Oxford he retired to Boothby-Pagnel; but there also he was much molested in doing his duty. To a friend, who came to condole with him on that account, he made this reply: " GOD has restored me to my de-sired privacy, with my wife and children, where I hoped to have met with quietness, and it proves not so; but I desire to be pleased, because Got), on whom I depend, sees it is not fit for me to be quiet. I praise him that he -bath, by his grace, prevented me from making shipwreck of a good conscience, to maintain myself in a place of great reputation and profit: and though my condition be such that I need the last, yet I submit; for Got) did not send me into this world to do my own will, but his, and I will obey it."

Not long after he was carried prisoner to Lincoln, then a garrison of the Parliament, on the following account.—There was one MR. CLARK, Minister of Allington, near Boothby-Pagnel, who was made a prisoner of war in Newark, then a garrison of the King; a man so active and useful to his party, that, for his enlargement, the Committee of Lincoln sent a troop of horse to bring DR. SANDERSON a prisoner to that garrison. After some time, the exchange was made on these conditions: that DR. SANDERSON and MR. CLARK should live undisturbed at their own parishes; and if either were injured by the soldiers of the contrary party, the other should procure redress. Nevertheless DR. SANDERSON could neither live safely nor quietly, being several times plundered, and once wounded in three places; but he possessed his soul in patience, without the least repining. And though he could not enjoy the safety he expected by this exchange, yet by His Providence who can bring good out of evil, it turned so much to his advantage, that, whereas his Living had been sequestered from 1644, he, by the articles of war in this exchange, procured his sequestration to be recalled, and, by that means, enjoyed a poor but more comfortable subsistence for himself and family.

In this time of his privacy, he applied himself wholly to resolving perplexed Cases of Conscience, and would often praise GOD for that ability; and that "GoD had inclined his heart to do it for the meanest of any of those poor, but precious souls, for whom his Savior vouchsafed to be crucified."

He lamented much the dangerous mistakes of the nation; and besought GOD to remove them, and restore us to that humility, sincerity, and single-heartedness, with which this nation was formerly blessed..

All repining and ambitious thoughts, and with them all other unruly. passions, were so conquered in him, that if the accidents of the day proved to his danger or damage, yet he both began and ended it with an even and undisturbed quietness, always praising GOD, that he had not withdrawn food and raiment from him and his poor family, nor suffered him, in the times of trial, to violate his conscience, for the sake of safety and a more plentiful condition.

At the King's Restoration, he was one of those re-commended by DR. SHELDON, Archbishop of Canterbury, to supply the vacant Bishoprics; on which account he would often say, "That he had not led himself, but his friend would now lead him into a temptation, which he had daily prayed against; and he besought GOD, if he did undertake it, so to assist him with his grace, that the example of his life, his cares, and his endeaT ours, might promote his glory, and help forward the salvation of others." He was consecrated Bishop of Lincoln, October 166O.

In this busy and weighty employment he behaved with great condescension and obligingness to the meanest of his clergy; and indeed he practiced the like to all men, of what degree soever, especially his old parishioners of Boothby-Pagnel, who prayed for him, and he for them, with an unfeigned affection.

The King having, by an injunction, commended to the care of the Bishops the repair of the Cathedrals and their Houses, and an augmentation of the revenue of small Vicarages; he undertook the two last with so great care and charge, that a friend took the liberty to remind him, " that he was old, and had a wife and children that were but meanly provided for;" to whom he answered, " that it would not become a Christian Bishop to suffer the houses, built by his predecessors, to be ruined for want of repair; and still less to suffer any of those poor Vicars, that were called to so high an office as to sacrifice at GOD’s altar, to eat the bread of sorrow, when he had a power to turn it into the bread of cheerfulness; and he wished that it were also in his power to make all mankind happy, for he desired nothing more: and as for his wife and children, he hoped to leave them a competence; and they were in the hands of a GOD, who would provide for all who kept innocence, and trusted in his protection, which he had always found enough to make and keep him happy."

About three weeks before his death, finding his strength decay, by reason of his constant infirmity, he retired to his chamber, where his time was wholly spent in, devotion, and longing for his dissolution; and when any prayed for his recovery, he seemed to be displeased, saying, " that his friends said their prayers backward for him; and that it was not his desire to live a useless life, and by filling up a place, keep another out of it, who might do GOD and his Church more service."

The day before he took to his bed, he received the LORD's Supper from the hands of his Chaplain, after which he spoke to this purpose; " I have now, to the great joy of my soul, tasted of the sacrifice of my Savior's death and passion, and with it received a spiritual assurance, that my sins past are pardoned, and that my GOD is at peace with me; and that I shall never have a will, or a power, to do any thing that may separate my soul from.the love of my dear Savior. You, LORD, has neither forsaken me now that I am become grey-headed, nor suffered me to forsake thee in the days of temptation. O! may I die remembering this, and praising thee, my merciful GOD."—He often said, "LORD, for-sake me not, now that my strength faileth; but continue thy mercy, and let my mouth be ever filled with thy praise."—He continued, during the last night and day, very patient, and thankful for any of the little offices that were performed about him; and often recited to himself the 1O3d Psalm, and used these words; "My heart is fixed, O GOD, my heart is fixed, where true joy is to be found." And now his thoughts seemed to be wholly of death. He often said, that he was pre-pared, and longed for it: and this desire left him not, till his soul ascended to the region of Blessed Spirits.

He was of a stature moderately tall; his behavior had in it much of a plain comeliness, and very little, yet enough, of ceremony; his looks and motions manifested an endearing affability and mildness; and yet he had with these, a calm and matchless fortitude. His learning was methodical and exact; his wisdom useful; his integrity visible; and his whole life unspotted.

FOUR SERMONS.

I. ON 1 COR. 7: 24. III. ON GEN. 20: 6.

II. ON 1 TIM. 4: 4. IV. ON Rom. 14: 23.

BY.BISHOP SANDERSON.

PREACHED IN

ST. PAUL'S CHURCH, London, NOVEMBER 4, I621. I Cor. 7: 24.

Brethren, let every Man, wherein he is called, therein abide with God.

IF flesh and blood be suffered to make the comment, it is able to corrupt a right good text. It easily turneth the doctrine of GOD’s grace into wantonness; and, as easily, the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but carnal, on the point of liberty consulted (it seems) 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 cancelled all former obligations, whether of nature or civility. The husband would put away his wife, the servant disrespect his master, every man break the bonds of relation to every other man; and all upon this ground, that CHRIST had made them free. In this passage, the Apostle occasionally correcteth this error; principally 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 is 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 honor; every 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 unbelievers. The Christian calling does not at all prejudice, much less over-throw, nay, it rather establisheth, those interests that arise from natural relations, or from voluntary contracts (either domestic or civil) between man and man. This general rule he expresseth in the form of an exhortation; that every man (notwithstanding his calling unto liberty 1II CHRIST) should abide in that station wherein GOD has placed him, contain himself within the bound thereof, and cheerfully and contentedly undergo the duties that belong thereto; (ver. 17,) " As GOD has distributed to every man, as the LORD has called every one, so let him walk." And lest this' exhortation should be slenderly regarded, the more fully to commend it to their consideration and practice, he repeats it once again, (ver. 2O,) u Let every man abide in the same calling wherein he was called;"—and now again once more, concluding there-with the whole discourse into which he had digressed, " Brethren, let every man, wherein he is called, therein abide with GOD."

From these words, I shall take occasion to treat at this time of a very needful argument, viz. concerning the Necessity, Choice, and Use of Particular Callings:—of which three in their order; and first, of the Necessity of a Calling.

The Scriptures speak of two kinds of Callings; the General and the Particular Calling.—The General Calling is that wherewith GOD calls 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. This is 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 common to all that are called. They all have the same duties, and the same promises, and in every way the same conditions..—Our Particular Calling is that wherewith GOD enableth and directeth us to some special course and condition of life wherein to employ ourselves, and to exercise the gifts he has bestowed upon us, for his glory, and for the benefit of ourselves and others. And it is termed a Particular Calling, not as if it concerned not all in general, but because the thing where-unto men are thus called is not one and the same to all, but different according to the quality of particular persons.—Of both these callings, the General and Particular, there is not any where in Scripture mention made so expressly and together, as in this passage, especially at the 2Oth, verse; " Let every man abide in the same calling wherewith he was called." 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. Aud the same, and no other, is the meaning of the words of my text.

Hence it appeareth, that the Calling which my text implied); and wherein every man is here exhorted to abider is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is that we now intend to speak, and that in the More re-strained signification of it, as it importeth some settled course of life, with reference to business, office, and employment; as we say, a man is called to be a Minister, to be.a Lawyer, to be a Tradesman.

By Calling, then, I understand, a special, settled course of life, wherein to employ a man's gifts and time, for his own and the common good. And the Necessity of this we are now to prove.

And that appears first, from the obedience we owe to every one of GOD’S ordinances, and the account we must render for every one of GOD’s gifts. Amongst those Ordinances, this is one, and one of the first; that in the sweat of our faces, every man of us should eat our bread, Gen. 3: The force of this precept let none think to avoid, by saying, that it was laid upon ADAM 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 enmity between the Woman's Seed and the Serpent's; so some of GOD’s curses (such is his justice) are precepts as well as curses, as is that of the Woman's subjection to the Man. This text, concerning 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 a 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, that 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 the injunction to ADAM was given as a curse, yet the substance of the injunction was not the thing wherein the curse did consist. Herein was the curse; that whereas before the fall, the task which GOD appointed man was with pleasure of body and content of mind, now, after the fall, he was to toil and fore-cast for his living, with care of mind and travail of body. But as for the sub--stance 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,—by this circumstance it appeareth not to have been a curse, but a precept of divine institution, namely, that ADAM, in the time and state of innocency, before he had deserved a - curse, was yet enjoined his task, " 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' intillage, the other in pasturage. And as many since, as have walked orderly, have observed GOD’S ordinance herein, " 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 blames, as disorderly walkers. And how can such disorderly ones hope to find approval 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.

But suppose that there were no such express command for it, yet 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 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 17th verse: "As GOD has distributed to every man, as the LORD has called every one, so let him walk." GOD has 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 passage of the Psalm, " He gave gifts unto men," immediately he inferreth, " He gave some Apostles, some Prophets," &c.; 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 nature does not, we may not think that the GOD of nature doth, bestow abilities whereof he intends not the use; for that were to bestow them in vain. Since then 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 laying up in a napkin the talent, which was delivered to him to trade withal; let all, "as every one has received the gift, even so minister the same one to another, as good stewards of the manifold grace of GOD." The manifestation of the SPIRIT being given to every man to profit withal, he that liveth unprofitably with it, and without a calling, abuses the intent of the giver, and must answer for his abuse.

Secondly, the Necessity of a Calling is great, in regard of a man's self; and that in more ways than one. For man being by nature active, so that he cannot be long but he must be doing, he that has no honest vocation, that has nothing of his own to do, must needs, from doing nothing, proceed to doing naughtily. That saying of CATO was subscribed by the wiser heathens as an oracle, Nihil agendo male agere disces. " Idleness teacheth much evil," says the wise Son of SIRACH; nay, all kind of evil, as some copies have it. It has 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 Devil's greatest business is to tempt other men, the idle man tempts the Devil. It was St. HIEROM's advice to his friend; " Be always doing something, that the Devil may never find thee at leisure." There is no exorcism so powerful to drive away the fiend, as faithful labor in some honest calling.

Thirdly, Life must be preserved, Families maintained, the Poor relieved. This cannot be done without bread; and bread cannot be gotten, or not honestly, but in a lawful calling, which whoever neglecteth, is indeed no better than a thief; for the bread he eateth, he cannot call his own. " We hear," says St. PAUL, writing to the Thessalonians, " that there are some among you that walk disorderly, and work not at all, but are busy-bodies: 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 again, writing to the Ephesians, he says, " Let him that stole, steal no more; but rather let him labor;" if he will not steal, he must labor; and if he do not labor, he does steal; steal from himself, steal from his family, steal from the poor.

He stealeth from himself. Spend he must: and if there be no gettings to repair what is spent, the stock will waste, and beggary will be the end. GOD has ordained labor 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 has a bountiful hand; " He opens it, and filleth all things with plenteousness;" but unless we have a diligent hand, where-with to receive it, we may starve.

He stealeth also from his family, which should eat the fruit of his labors. 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 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 children, when they have kneeled down and asked her blessing, " arise up, and call her blessed." But the idle man, who 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 eye-sore to his kindred, the shame of his name, the ruin of his house, and the bane of his posterity. " If any provide not for his own, and specially for those of his own house, he has denied the faith, and is" in that respect even " worse than an infidel," 1 Tim. 5: S. The very infidels know themselves bound to this care. Let not him that professeth the faith of CHRIST, by his supine carelessness in this way, justify the infidel, and deny the faith.

He stealeth also (which is the basest theft of all) from the poor, in robbing them of that relief which he should minister to 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 31st chapter of the Proverbs) " seeketh wool and flax; she layeth her hands to the spindle, and her hands hold the distaff." But to what end, and for whose sake, is all this Not only for herself, or only for her household, but withal, that she might have somewhat in her hands "to reach out to the poor and needy;" like another DORCAS, making coats and garments for them, that 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 labor; not as a foolish worldling, to make a Mammon of it, but as a wise steward, to make friends with it. Lay all this together, and say if you know a more real 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, a Calling is necessary in regard of the Public. GOD has made us sociable creatures, made us fellow-members of one body, and every one another's members. As therefore we are not born, so neither must we live, to and for ourselves alone; but our parents, and friends, and acquaintance, nay, every man, has a kind of interest in every other man of us, and our 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 have not the same office, (for that would make a confusion,) yet there is no member of the body so mean or small but has its proper faculty, function, and use, whereby it becometh useful to the whole body, and helpful to its fellow members; so should it be in the civil body of the state, and in the mystical body of the church. Every man should put to his helping hand to advance the common good, and employ himself in some way or other so as that he may be serviceable to the whole body.

What then shall we say of many thousands in the world, quibus anima pro sale, who like swine live in such an unprofitable sort, that we might well doubt whether they had any living souls in their bodies, were it not for this one argument, that their bodies are a degree sweeter than carrion I mean, all such, of what rank and condition soever they be, as for want of a Calling, mis-spend their precious time, bury their master's talent, waste GOD’s good creatures, and wear away themselves in idleness, without doing good to themselves, to their friends, or to human society. Infinite is the number of such unprofitable burdens of the earth: but there are three sorts of them especially, whereof the world ringeth. It is no matter how you rank them, for there is never a better of the three. And therefore take them as they come; they are, Monks, Gallants, and Rogues.

First, those evil beasts, slow bellies, stall-fed monks and friars, 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 so much with the first institution of this kind of men. Those, by their fastings, and watchings, and charity, and learning, and industry, and temperance, and unaffected strictness of life, won from many of the ancient Fathers ample and large testimonies of their virtue and piety. Whereas these 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 over-looking of others, by their insatiable avarice, and palpable arts of getting into their hands the fattest of the earth, and that under colour of religion and pretences of poverty, by their sensual wallowing in all ease, and idleness, and fulness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury,—became as proverbs and by-words in the mouths and pens of men of all sorts.

But let them go. The next we meet with are those,,either with whose birth,. or breeding, or estate, it agrees not (as they think) to be tied to labor in any vocation. It is the sin of many of the Gentry, whom GOD has furnished with means and abilities to do much good, to 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 either so stupid as not to apprehend, or rigorous as not to allow, a difference in the manner of employment, and in other circumstances, between those that are nobly or generously born and bred, and those of the meaner 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, to idleness. There are generous and ingenious and liberal employments, suitable to the greatest births and educations. For a man whom GOD has blessed with power and authority in his country, with large revenues, with a numerous family of servants, retainers, and tenants, 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 neighborhood, among them that live near or under him. He that does but this, as he ought to do, must be acknowledged to be a worthy member of the commonwealth; and his course of life is a Calling (although perhaps not so toilsome, yet) in its kind as necessary and profitable as that of the hus-. bondman, merchant, or any other.

But for our mere gentlemen, who live in no settled course of life, but spend half the day in sleeping, 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, as " SOLOMON in all his glory," yet neither sow nor reap, nor carry into the barn;—who neither labor nor spin, nor do any thing else for the good of human society;—let them know, that there is not the poorest or most contemptible creature, that cries 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 man, than theirs. A horse that is neither good for the way, nor the cart, nor the wars, nor any other service, let him be of ever so good a breed, or ever so well marked and shaped, yet he is but a jade; his master thinketh his meat ill bestowed on him; every man will say, " Better knock him on the head than keep him;" his skin, though not worth much, is yet worth more 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 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 of nobility. Scarcely shall you find a man of them that brought any noted eminency to his house, but either by serving in the camp, or sweating at the bar, or waiting at the court, or adventuring on the seas, or in some other way industriously bestirring himself in some settled Calling. You usurp their arms, if you inherit not their virtues; and those ensigns of honor, which they by industry achieved, sit no otherwise upon your shoulders, than as rich trap-pings upon asses' backs. If you, by brutish sensuality, stain the colors, and embase the metals, of those badges of your gentry and nobility, which you claim by descent, know that the titles, which we in courtesy give you, we bestow upon the memories of them whose degenerate off-spring you are; and they do no more belong to you, than the reverence which the man paid to Isis belonged to the ass that carried her image.

The third sort of those that live unprofitably and with-out a calling, are our idle sturdy beggars, the very filth and vermin of the commonwealth. I mean such as have health, and strength, and limbs, and are in some measure able to work, and to take pains for their living, yet rather choose to wander through 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 so to do. All Christian commonwealths should be the Israels of GOD; and in his Israel, GOD, as he promised there should be some always poor, on whom to exercise charity, so he ordained there should be no beggar, to make a trade and profession of begging.

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 our-selves, our families, and the poor, of due maintenance; we withdraw our bounden service from the common-. wealth. It is not the pretence of devotion that can exempt the lazy monk,—not that of birth, the riotous gallant,—nor that of want, the able beggar,—nor that of any other thing, any other man,—from this common necessity. And that is the suns of our first point, viz. the Necessity of a Calling. Proceed we now to the second, the Choice of a Calling.

Concerning this, it behooves every man to have an especial care; because much of a man's comfort in life depends thereon, it being scarcely possible that that man's life should be comfortable to him, who Iiveth 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 callings, are to help us also for the trial of our callings, it can be no loss to the best of us 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,—that is every man's proper calling whereto GOD calls him; for he is the author, as of our general, so of our particular callings: " As the LORD has called every one," verse 2O. When therefore we speak of the Choice of a Calling, you are not so understand it, as if it were left for us to make our choice as we list. The choice that is left to us is no other but a conscientious inquiry which way GOD calls us, and a conscientious care to take that way: so that if it once appear that GOD calls us this way or that, all we have to do is to obey. Away with all excuses, pretences, and delays; when GOD calls, submit thy will, subdue thy reason, answer his call, as SAMUEL did, " Speak, Lout), for thy servant heareth."

But how shall we know what GOD calls us to By consulting his written Word. And the rules drawn thence may be reduced to three heads, according as the inquiries, are to make 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 failure in any of these, as if either the course itself be not lawful, or we are not competently fit for it, or our superiors will not allow of us, or it; we may well think that GOD has 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 must be said of each of these.

And first, of the Course we intend; wherein let these be our inquiries; first, whether the thing be in itself lawful. The ground of this rule is plain and evident; for it cannot be that GOD, who forbiddeth every sin in every man, should call any man to the practice of any sin. Let this first rule be remembered by us in every choice and trial of our callings; " No unlawful thing can be a, lawful calling."

The second rule is, Resolve not upon that course for thy calling, whatsoever pretences or reasons you may have for the lawfulness of it otherwise, which is rather hurtful than profitable for the commonwealth. The public good is one of those main respects which enforce the Necessity of a Calling: The same respect then must of necessity enforce such a calling as may at least be consistent with the public good. " The manifestation of the SPIRIT is given to every man," says the Apostle, " to profit withal." That very word preferreth the public good be-fore the private, and scarcely alloweth the private, other-wise than as it is interwoven in the public. Now things themselves lawful, and at some times useful, may at other times be hurtful to the commonwealth; and herein such due consideration should 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.

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 inquiry 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 in one and the same calling, our consciences may rest assured that calling is fit for us, and we ought, so far as lieth in our power, to follow it, This rule, if well observed, is of singular use for the settling of their consciences, who are scrupulous concerning their inward calling to any employment. Divines teach it commonly, that every man should have an inward calling from Got:, for his particular course of life; but because that inward calling is a thing not so distinctly declared generally as it should be, it often falleth out, that men are distressed with scruples in this case, whilst they desire to he 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 blessed Sanctifying SPIRIT to a man's soul, for then an unsanctified man could not be 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 many heathens have been called to several employments, wherein they have also labored 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 of all of these three things,—the inclination of their nature, their personal abilities, and the care of education. If it shall please Go]) 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; but we are not to suspend our re-solutions 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, destined thee to some special course, and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it; when you art grown to years of discretion, you findest in thyself a desire to be doing something in that way, and withal some measure of knowledge and discretion, in such competency, as that you may reasonably persuade thyself you might thereby be able, with his blessing, to do some good. In this concurrence of propension, abilities, and education, make no farther inquiry; up and be doing; for the LORD has called thee, and no doubt the LORD will be with thee. [note]

[The reasoning of the learned Author in this Paragraph appears to be generally sound, if understood in reference to those Callings only which are secular in their nature. But it must not be applied, without modification, to the most sacred of all Callings, the work of the CHRISTIAN MINISTRY. For to justify an individual in solemnly devoting himself to that Calling, it does appear essential that he should be, according to the emphatical language of the Ordination., Service of the CHURCH of ENGLAND, " inwardly moved by the Holy Ghost to take upon him this office and ministry." The work is specially and peculiarly GOD’s work; and the workman must be a matt whom GOD shall specially choose and call to do it. And of that special choice and call, we are not to judge merely by those outward circumstances which are mentioned by the Author, though they may be taken into the account. They do not constitute of themselves a Call to the Ministry, but are at most only helps to assist us in ascertaining the reality and genuineness of a supposed Call]

But suppose these three do not concur, as often they do not. A man may be destined by his friends, and accordingly bred, out of some covetous respect, to some calling, wherefrom he may be altogether averse, and altogether unfit for it. Again, a man may have good sufficiency in him for a calling, and yet out of a desire of ease and liberty, if it seem painful, or of eminency and reputation, if it seem base and contemptible, or from some other secret corruption, cannot set his mind that way. And divers other occurrences there may be, and are, to hinder this happy conjuncture of nature, skill, and education. Now in such cases, where our education bends us one Way, our inclination another way, and it may be our gifts and abilities a third, what are we to do what calling to pitch upon..—In point of conscience, there can no more be given general rules, to meet all cases, than in point of law there can be general resolutions given, 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, will 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, what if you should proceed thus

First, have an eye to thy education; 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 you should be a comfort, to have thrown away so much charge, and some dishonor to them withal, whom you art bound to honor, to have their judgments slighted, and their choice so little regarded by their child; —the very consideration of so much precious time, as has been spent in fitting thee to that course, which would be almost all lost in case of thy change, should prevail with thee to try all possible means rather than forego it. It were a thing indeed much to be wished, that parents, and friends, and guardians, and all those that have the education of young ones committed to them, would, out of the observation of their natural inclinations, and of their particular abilities and defects, frame them from the be-ginning to courses wherein they are likeliest to go on with cheerfulness and profit. This were to be wished; but this is not always done. If it has not been so done to thee, the fault is theirs that should have done it, and not thine; and you art not able now to remedy it. But for the future, if thy parents have not done their part, yet do not you forget thy duty; if they have committed one fault in making a bad choice, do not you add another in making a worse change. Disparage not their judgments by misliking, nor gainsay their wills by forsaking, their choice, upon every small incongruity with thine own judgment or will. If thine inclination draw thee another way, labor to subdue thy nature therein; suspect thine own corruption; think this backwardness proceeds not from true judgment in thee, but rather from the root of some carnal affection. Consider thy years are green, thy affections strong, thy judgment unsettled: hope that this backwardness will grow off, as years and stayedness grow on: pray and endeavor that you may daily more and more wean thy affections from thine own bent, and take a liking to that course whereunto you have been so long in framing. Thus possibly you may in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee, do thus:—impute thy former nonproficiency to thine own negligence: think, if after sd long time spent in this course, you have attained to no greater perfection in it, how long it would be ere you should come to a tolerable perfection in another: resolve not to lose all that precious time past, by beginning the world anew; but rather save as much of it as is redeem-able, by adding to thy diligence: doubt not, but that by GOD’s blessing upon thy faithful industry, you wilt attain in time, if not so much perfection as you desirest, yet to such a competent sufficiency, as may render thy endeavors acceptable to GOD, comfortable to thyself, and serviceable to the community. If by these and the like considerations, and the use of other good means, you can bring thy affections to some indifferent liking of, and thy abilities to some indifferent fitness ford that course which education has opened unto thee, you have no more to do; there is thy course, that is thy calling, that is the work whereunto GOD has appointed thee.

But if after long striving, and pains, and trial; you can neither bring thy mind to it, nor do any good upon it, so that you must needs leave the course of thy Education; or, which is another case, if thy education has left thee free; then consider thy Gifts and Abilities, and take direction from them, rather than from thine inclination. And this rule I take to be very sound, not only from the Apostle's intimation, ver. 17, " As GOD has distributed to every man, as the LORD has called every one,"—where he seems to make the choice of men's callings to depend 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, are at a better certainty than our inclinations. Now it is meet, in this choice, that we should follow the surer guide; and therefore rather be led by our gifts than by our inclinations. The other reason is, because our inclinations cannot so well produce abilities as these can draw on them. Abilities can produce inclinations, 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 inclinations to those things whereto he has strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their proper way. It is best then to begin the choice of our callings from our abilities, which will induce inclinations, and not from our inclinations, which, without. abilities, will not serve the turn.

Concerning Gifts or Abilities, what they are, and how to frame the choice of our callings from them, to speak fully, would require a large discourse. I can but touch on some few points. First, by Gifts and Abilities we are to understand not only those of the mind, such as judgment, invention, memory, fancy,—and those of the body, such as health, strength, activity, but also those that are without, such as birth, wealth, authority, reputation, kindred,—and generally, any thing that may be of use or ad-vantage unto us for any employment. Secondly, as our abilities on the one side, so on the other side, all our defects, which might disable us more or less for any employment, are to be considered, and the one laid against the other, that we may know how to make a just estimate of our sufficiency. Thirdiy, it is the safer way to under-value than to over-prize ourselves, lest we affect a calling above our strength. We may be sure of this, if GOD has not gifted us for it, he has not called us to it. Fourthly, in judging of our abilities, we should have a regard to outward circumstances. Those gifts which would have made a sufficient Priest in the beginning of the Reformation, would now be little enough for a parish-clerk. Fifthly, some-thing should be yielded to the judgments of other men concerning our abilities. It is either secret pride, or faintness of heart, or sloth, and not true modesty, if being gifted for some weighty employment in every other man's judgment, we yet withdraw ourselves from it, under pretence of insufficiency. Sixthly and lastly, let us resolve on that course, *, not only for which we are competently fit, but for which we are absolutely fittest. A good actor, it may be, could sufficiently art any part; but yet if he be excellent in some part rather than another, he would not willingly be put from that part to act another. Ergo histrio hoc videhit in scend, quod non videbit sapiens in vita We should be ashamed 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, and find them in a good measure fit for such a course, and yet remain averse from it, and cannot by any possible means work our affections to any tolerable liking of it; in such a case what is to be done, what Calling is fittest for us to take, that to which our Abilities lead us, or that to which our Inclinations draw us f conceive that in such a case, first, if our inclinations cannot be won to that course for which our abilities are fittest, we are to take a second survey of our abilities, to see if they be competently fit for that to which our inclination swayeth us; and if we find that they are, we may then follow the sway of our inclinations. The reason is this: A man's inclination cannot be forced: if it can be fairly won over, well and good; but violence it cannot endure. And therefore if we cannot make it yield to us in reason, there is no remedy; we must in wisdom yield to it, provided that it be honest, or else all is lost. Whatever our sufficiencies be, there is no good to be done against the hair.

But then, secondly, if upon search we find ourselves altogether unfit for that Calling whereunto our inclination is violently carried, we are to oppose that inclination with a greater violence, and to set upon some other calling, for which we are fit, speedily and resolvedly, and leave the success to Almighty GOD. The reason is this: It being certain that Go.) never calls any man but to that for which he math iii some competent measure enabled him; we are to hold that for a pernicious and unnatural inclination, if not rather for a diabolical suggestion, which to stiffly exciteth us to a function wherein we may ba assured GOD never called us.

But yet, thirdly, (and I would commend this unto you as a principal good rule,) deal with these mutinous thoughts, as wise Statesmen do when they have to deal with men divided in opinions and factions; they bethink themselves of a middle course, to reduce the several opinions to a kind of temper, so as that no side may be satisfied fully, and yet every side in part. So here, if our Educations, Abilities, and Inclinations look several ways, and the inclination be peremptory, and will not condescend to either of the other two, it will be a point of wisdom if we can bethink ourselves of some such 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. One instance shall serve to illustrate this rule. A man designed by his parents for the Ministry, and to that end brought up in the University, furnisheth himself with general know-ledge, which may prepare him; as for the work of the. Ministry, so for the exercise of any other profession that has to do with learning; so that not only the calling of the Ministry, but that of the Lawyer too, and of the Physician, and of the Tutor and Schoolmaster, come within the latitude of his education and abilities. Certainly, if his mind would stand thereto, no course would be so proper for such a man as the one which he was in-tended for, that of the ministry. But he proves obstinately averse from it, and cannot be drawn by any persuasion to embrace it. It is not meet to force his inclination; and yet it is pity that his abilities and education should be cast away. This middle course therefore is to be held; to leave it free for him to make his choice of law, or physic, or any Other profession that belongeth to a Scholar, which of them soever he have the strongest inch-nation to.* 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 observed' these rules, with respect to his Education, Abilities, and Inclination, and dealeth therein faith-fully, 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 all is not yet right. The general rule, " Let all things be done decently, and in order," enforceth it. There are some callings, which duly discharged, require great pains and care; but yet the profits come in, whether the duties be duly discharged or not. Our calling of the Ministry is such; and such are all those offices which have annexed unto them a certain standing revenue. Now into such callings as these, every unworthy fellow that wants maintenance, and loves ease, would be intruding, and there would be no order kept herein, if there were not left in some others a power to keep back insufficient men. There are, again, divers callings necessary for the Public, which yet bring in either no profits at all, or profits not proportionable to the pains and dangers men must undergo in them; such as are the callings of a Justice of the Peace, the High-Sheriff of a County, a Constable, a Church-Warden, or a Soldier. Now from these Callings, men of sufficiency, to avoid trouble, would withdraw themselves; and so the King and country would 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, that those in whom either power resideth, may some times, yea often, abuse it; keeping back sufficient' It appears to me, that this whole Paragraph, as far as it respects the Ministry, needs to be very materially qualified, according to the principle stated in the men, and admitting insufficient, into callings of the former; sparing sufficient men, and imposing upon in-sufficient, offices of the latter kind. This is not well. But yet what wise man knows not, that there could not be avoided a necessity of general inconveniences, if there should not be left a possibility of particular mischiefs And therefore it is needful that there should be this power of admitting and refusing, of sparing and imposing, in church and commonwealth, though it may happen to be thus abused, rather than that, for want of this power, a multitude of insufferable inconveniences (as needs there must) should ensue. And from this warrant must every man have his warrant for his Outward Calling to any office or employment in church or common-wealth.

The third point remains; the Use of a man's Calling. Let him "walk" in it, ver. 17: let him " abide in it," ver. 2O: let him "abide therein with GOD." Let us see what duties our Apostle here requires of us, under these phrases of Abiding in our Callings, and Abiding therein with GOD. It may seem, that he would have us stick to a course; and when we are in a calling, not to forsake it, 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 treats of it in this chapter, if that were his meaning, he would consequently teach that no single man might marry, nor any servant become free; which are apparently contrary, both to common reason, and to the very purpose of the Chapter. But taking the word as we have hitherto spoken of it, for some settled station and course of life, is it lawful for a man to change it, or is he bound to abide in it for ever 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 to 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 stars, if Colonels, and Lieutenants, and Captains, and common Soldiers might not relinquish their charges And how for Bishops in the church, if beneficed men were rivetted in their cures It is lawful, secondly, yea necessary, when the very calling itself, though in itself good and lawful, does yet by some accident become unlawful or useless; as when some manufacture is prohibited by the state, or when some later invention has made the old unprofitable. It is lawful, thirdly, where there is a want of sufficient men, or not a sufficient number of them in some callings, for the necessities of the state. In such cases, authority may interpose, and cull out men from other callings, such as arc fit to serve in those. Not to branch out too many particulars, it is lawful generally, where either absolute necessity enforceth it, or lawful authority eujoineth it, or a concurrence of weighty circumstances, faithfully and discreetly laid together, requires it.

But then it must be done with due cautions; as first, not out of Lightness. Some men are ever 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. I f you art well, keep thyself well; lest thinking to meet with better, you find worse. Nor must it be, secondly, out of Covetousness or Ambition. Profit and credit are things to be considered, both in the choice and change, but not principally, and certainly not wholly. Thirdly, it must not be out of Sullenness, or discontentedness with thy present condition. Content groweth from the mind, not from the condition; and therefore change of the calling, if the mind be unchanged, will either not afford content, or not long. Much less, fourthly, must it be out of an evil eye against thy neighbor. There is not a baser sin than Envy; nor a fouler mark of envy, than to forsake thy trading, in order to justle thy neighbor out of his. Nor, fifthly, mug it be out of Faint-heartedness, That man would soon dare to be evil, that dareth not long to 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 "leave thy place, though the spirit of a Ruler rise up against thee." But, sixthly, be sure you 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 has 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; so persons, once set apart for the holy work of the Ministry, and invested into their calling with solemn collation of the HOLY GxosT, in a special manner, if any more they return to be of that lump from which they are separated, they do, as it were, return the blessed breath of CHRIST back into his own face, and renounce their part in the Holey GHOST. Bethink thyself well, therefore, before-hand, and consider what you art doing, when you beginnest to reach forth thine hand towards this spiritual plough. Know, when it is once there, it may not be pulled back again.

This then, that we should persevere in our callings until death, and not leave or change them upon any consideration whatsoever, 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 on them. The first is Contentedness;. that we neither repine at the meanness of our own, nor envy the eminence of another's calling. "Art you called being a servant P care not for it," says this Apostle. All men cannot have rich, or easy, or honorable callings: the necessity of the whole requires that some should drudge in baser and meaner offices. Grudge not, then, at thine own lot; for the meanest calling has a promise of GOD’s blessing: neither envy another's lot; for the greatest calling is attended with worldly vexations. Whatsoever thy calling is, therein abide: be content with it.

The second is, Faithfulness or Industry. What is here called "abiding in it," is at ver. 17, called " walking in it;" and in Rom. 12: " waiting on it."—" Let him that has an office, wait on his office."—" It is required in stewards, that a man be found faithful;" and every man, in his calling, is " a steward." He that professed' a calling, and does nothing in it, does no more abide in it, than he that leaveth it, or he that never had it. Whatsoever calling you have undertaken, " therein abide:" be painful in it.

The third is Sobriety, by which we keep ourselves within the proper bounds and limits of our callings. For how does 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 Let the Church of Rome allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy calling he, " therein abide:" keep within the bounds of it.

But yet "abide with GOD." That clause was not added for nothing; it also teaeheth thee some duties; as, first, so to demean thyself in thy particular calling, that you do nothing but what may consist with thy general calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever you art, remember you art a Christian. Pretend not the 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 that he has called thee to justice in the one, and to fraud 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,

It teacheth thee, secondly, not to ingulf thyself so in the businesses of thy particular calling, as to abridge thy-self of convenient opportunities for the exercise of those religious duties, which you art bound to perform by virtue of thy general calling; as prayer, thanksgiving, and meditation. GOD alloweth thee to serve thyself; but he coinmandeth thee to serve him too. Be not you so all for thyself, as to forget him; but as you art ready to embrace that liberty, which he has given thee, to serve thyself, so make a conscience to perform those duties which he has 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 labors from his hands, who never faileth to serve them that never fail to serve him. Did ever any man "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 endeavors; 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 labors 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 has sanctified unto his service, for our own necessities: it is but equal, that 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 fair as petty thieves were in the law, that is, to a four-fold restitution. Abide in thy calling, by doing thine own part, and laboring faithfully; but yet so, as that GOD’s part may not be forgotten, in serving him daily.

It teacheth thee, thirdly, to watch over the special sins of thy particular calling; sins, I mean, not that cleave necessarily to the calling, for then the calling itself would be unlawful; but sins, to the temptations whereof thy calling layeth thee open, more than it does unto other sins, or more than some other callings would do unto the same sins, and wherewith, whilst you are stirring about the businesses of thy calling, you may be soonest overtaken, if you dost not heedfully watch over thyself and them;—the magistrate's sins, partiality and injustice; the minister's sins, sdoes 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 officer's sins, bribery and extortion; the countryman's sins, envy and discontent; the servant's sins, tale-bearing and purloining. In every state of life, there is a kind of opportunity to some special sin; wherein if our watchfulness be not the greater, we cannot " abide therein with GOD.

GOD grant that every one of us may remember so much of what has been taught, 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 Jrsus CHRIST'S sake, his blessed Son, and our only Savior!

SERMON

PREACHED AT

ST. PAUL'S CROSS, London,

NOVEMBER 21, 1624.

I 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, which should be in the church, through the tyranny and fraud of AntiCHRIST, there are elsewhere in the Scriptures more full, but scarcely any where more plain predictions, than in this passage of St. PAUL, whereof my text is a part. The quality of the doctrines is foretold, verse 1,—contrary to the faith, erroneous, devilish: " Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." The quality of the doctors is foretold, ver. 2:—liars, hypocritical, unconscionable: " 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 litappeneth, where differences are about religion,) with apostasy, error, 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 this purpose, he giveth instance in two of their doctrines; whereof he maketh choice, not simply as being worse than all the rest, though bad enough, but as being more easily discernible than most of the rest, viz. a prohibition of marriage, and an in-junction of abstinence from certain meats. These particulars, being so agreeable to the present tenets of the Romish synagogue, do give, even by themselves alone, a strong suspicion, that there is the seat of AntiCHRIST. But joined unto the other prophecies of St. PAUL, and St. JOHN, in other places, they make it so unquestionable, that those who will needs think that the Pope is not antiCHRIST, may at the least wonder 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.

The words of the text are the ground of a confutation, properly, of the latter of these two errors, concerning abstinence from certain meats, but yet such as strongly overthroweth the other too, concerning marriage, and in general, 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 tie of conscience, provided 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."

These words give us occasion to consider three points, according to the number and order of the several clauses in this verse: 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, and our liberty: " And nothing to be refused." Thirdly, the 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 thanks-giving." The two first set out the bounty of GOD towards. us, who has made a world of creatures, and all good, and has not envied ns the use of any of them; and the third containeth our duty unto GOD in regard thereof, namely, 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, to speak; and first of the First, " Every creature of GOD is good."

By Creature understand, not only such as are appointed for nourishment, but all kind of created beings, the heaven and the earth, and all things therein, visible and invisible, with all their several properties. Of all and each of these the Apostle's assertion is true; " Every creature of GOD is good." Every creature which GOD has 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 which it does to man and to other creatures.

Hereof we need no other testimony than GOD’s own approbation, registered in the story of the Creation,; where we may see GOD’s allowance stamped, bgtli upon the several creatures of each day, that they were good, and upon the whole frame of the creatures, when the work was finished, that behold they were exceeding good. In this goodly fabric of nature, that which is beyond all is the harmony of the parts, exceeding in goodness, beauty, and perfection, yet so as that no one part is superfluous or unprofitable, or, if considered singly, destitute of its proper goodness and usefulness. As in the natural body of a man, there is not the least member, or string, or sinew, but has. its proper office in the body; and as. in the artificial body of a clock, there is not the least wheel or pin but has its. proper work and use in the engine;; so GOD has given to every thing he has made that number, weight, and measure of goodness which he saw fittest for it unto those ends for which he made it. " Every creature of GOD is good."

Even those creatures which are apparently hurtful, as serpents, and wild beasts, and sundry poisonous plants; but above all, the Devils and cursed Angels, even these also are good, as the creatures of GOD, and the workmanship of his hands. It is only through sin that they are evil; either in themselves, as the Devils, or to us, as the rest. 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 them-selves; 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 not of their own accord, but through our sinfulness, that the creatures became subject unto vanity, and capable either of doing or of suffering ill. They had been still harmless, if we had been still faultless: it was our 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 upon them; let us rather bestow our blame where it is most due, upon ourselves. When we suffer, we blame the creatures; we say that this weather, that flood, or such a storm, has blasted our fruits, sanded our grounds, ship-wrecked 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, therefore, in or from the creatures, should work in us a sense of our disobedience to 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 them-selves, so would they have been ever good to us, if we had been true to ourselves, and continued good and faithful servants to GOD. They are all good; do not you accuse any of them, and say they are evil; do not you abuse any of them, and make them evil.

Hitherto we have spoken of the first point, the Goodness of the Creatures; the second is their Use, consisting in their Lawfulness and our Liberty; " Every creature of GOD is good, and nothing to be refused;"—nothing; that-is, (agreeably to the former verse,) nothing fit for food; but more generally, and so I rather think the Apostle intends it, no creature of GOD, whereof we have use or service in any kind whatsoever;—nothing, which may yield us any 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 " refusal" the Apostle meaneth not a bare forbearance of the things, for we both may, and in many cases ought, so to refuse some of the creatures; but the thing which he forbiddeth is, the forbearance of the creature as upon an immediate tie of conscience; namely, either out of a superstitious opinion of the unlawfulness of any creature, or of some supposed natural or legal uncleanness in it,—or out of a like superstitious opinion of some extraordinary perfection or holiness in such refusal. All the creatures of GOD are lawful for us to use. It is against Christian liberty, either to charge the use of them with sin, or to place holiness in abstaining from them.

Now the ground of this our right or liberty to use 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 sovereignty over the creatures. " He has put all things in subjection under our feet," says DAVID, Psal. 8:

And if by sin we lost that first title to the creature, yet GOD the FATHER has granted to us, and Got) the SON' has acquired for us, and GOD the Hots GHOST has sealed for us, a new patent. By it, whatsoever defect is in our old evidence is supplied; and by virtue of it we may renew our claim to the creatures. The blessed SON of GOD, " having made peace through the blood of his cross," has reconciled us to his FATHER, and therein also reconciled the creatures both to us and him; " reconciling by him," says the Apostle, Col. 1: 2O, " all things" (not men only) "unto himself." For GOD having given us his Sots, " the heir of all things," has he not " with him given us all things" else has he not permitted to us the free use of his creatures in as ample right as ever And as verily as " CHRIST is GOD’s," so verily, if we be CHRIST'S, " all things are ours."

Let us here inquire a little what is the just Extent of our Christian Liberty respecting 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. Since I cannot allow to this inquiry so large a discourse as it deserveth, I shall desire you to consider these positions following.

The first is, That our Christian liberty extends to all the creatures of GOD. This arises clearly from what has been already delivered; and the testimonies of Scripture for it are express. " All things are pure;" " all things are lawful;" " all are yours;" and " nothing is to be refused." The second position is, That our Christian liberty equally respecteth the using, and the not using, of any of GOD’s creatures. There is no creature but what a Christian, by virtue of his liberty, may use upon just occasion, and may also upon just cause refuse. " All things are lawful for me," says St. PAUL, " but I will not be brought under the power of any." Here he' establisheth this liberty in both the parts of it; liberty to use the creatures, for else they had not all been lawful for him,—And yet liberty not to use them, for else he had been under the power of some of them. Hence it followeth, that all the creatures of GOD stand, in the nature of things, indifferent; that is, they may indifferently be either used or not used, according as the rules of discretion, and circumstances duly considered, shall direct.

The third position is, That our Christian liberty, in using or not using the creature, may without prejudice admit of some restraint in the practice of it. A Christian must never do unlawful, nor yet always do lawful things. St. PAUL had liberty to eat flesh, and he used that liberty; yet he knew there might be some cases wherein he ought to abridge himself of the use of that liberty, so as not to eat flesh whilst the world standeth. That we may the better understand what those restraints are, let us go on to

The fourth position, which is, That Sobriety may and ought to restrain us in the outward practice of our Christian liberty. For our diet, all fish, flesh, fowl, and fruits, are lawful for us, as well as bread and herbs; but may we therefore fare deliciously and sumptuously every day, under pretence of Christian liberty And in all other things of similar nature, in our buildings, in our furniture, in our marriages, and in the like cases, we ought as well to consider what in Christian sobriety is meet for us to do, as. what in Christian liberty may be done. Scarcely is there any one thing wherein the Devil putteth slurs upon us more frequently, yea, and more dangerously too, because unsuspected, than in this very thing, irr 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 in the use of GOD’s good creatures, lest otherwise, under the fair title of Christian liberty, we yield ourselves to a carnal licentiousness.

The fifth position is, That as sobriety, so Charity also, may. and ought to restrain us in the outward exercise of our Christian liberty; Charity, I say, both to ourselves and others.—First, Charity to ourselves. If we ate to cut off the right hand, and to pluck out the right eye, and to cast them from us, when they offend us, much more 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, from every thing that may endanger the health of his soul If you findest thyself tempted to covetousness, pride, uncleanness, superstition, cruelty, or any other 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, not to have any thing to do with such things, than by gratifying them therein to cast both thyself and them into hell. It is better, by our voluntary abstinence, to part with some of our liberty to use the creatures, than by our voluntary transgression to forfeit all, and become the Devil's captives.—But charity reacheth to our brethren also, for whom we are to have a due regard in our use of the creatures. This is an argument on which St. PAUL often enlargeth. The resolution every where is, that " all things should be done to edification;" that things lawful become inexpedient, when they offend rather than edify; that though " all things indeed are pure, yet it is evil for that man which uses them with offence;" that although flesh, and wine, and other things, be lawful, yet " it is good neither to eat flesh, nor to drink wine, nor to do any thing whereby a man stumbleth, is offended, or made weak;" and, in 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.

The sixth position is, That the determination of Superiors may and ought to restrain us in the outward exercise of our Christian liberty. We must " submit ourselves to every ordinance of man," says St. PETER,, 1 Pet. 2: 13;; and it is necessary we should do so, for " so is the will

A SERMON ON 1 TIM. 4: 4. 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 tells us, we " must needs be subject, not only for fear," because the magistrate " carrieth not the sword in vain," " but also for conscience' sake," because " the powers that be are ordained of GOD." This duty, so fully and so uniformly pressed by these two great Apostles, is most apparent in private societies. In a family, the master, who is a kind of petty monarch there, has authority to prescribe to his children and servants concerning the use of those indifferent things; whereto they as Christians, nevertheless, have as much liberty as he. The servant, though he be the LORD'S freeman, is yet limited in his diet, lodging, and many other things, by his master; and the 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 judgment, he does verily think it fitter his master should appoint otherwise. Now what power the master has over his servants, for the ordering of his family, the same has the Supreme Magistrate over his subjects, for the peace-able ordering of the commonwealth. We must not, then, interpret the determinations of Magistrates, on the use of the creatures, to be contrary to the liberty of a Christian; or under that colour exempt inferiors from their obedience to such determinations.

The seventh position is, That in the use of the creatures, and in all indifferent things, we ought to bear a greater regard to our public GODernors, than to our private brethren; and be more careful to obey them, than to satisfy these, if the same course will not satisfy both. Say what can be said, in the behalf of a brother, all the same, and more, may be said for a GODernor. For a GODernor is a brother too, and something more; and duty to him is charity too, and something more. If I may not offend my brother; then certainly not my GODernor, because he is my brother too, as well as the other; and the same charity, that bindeth me to satisfy another brother, equally bindeth me to satisfy this. When the scales hang thus even, shall not the accession of Magistracy to common brotherhood in him, and of duty to common charity in me, be enough to cast it clearly in favor of the magistrate Shall a servant in a family, rather than offend his fellow-servant, disobey his master And is not a double scandal against both charity and duty, (for duty implieth charity,) greater than a single scandal against charity alone If private men will be offended at our obedience to public GODernors, we can but be sorry for it: we may not prevent their offence by our disobedience.

Our eighth and last position is, That no respect whatsoever can or ought to diminish the inward freedom of the conscience as to any of the creatures: and in this inward freedom it is that our Christian liberty, as to the creature, especially consisteth. Now this liberty implies a certain resolution of judgment, and a certain persuasion of con-science arising thence, that all the creatures of GOD are in themselves lawful, and free for us either to use or re-fuse, as we shall see expedient for us; and that neither the use nor the forbearance of them does of itself either commend or discommend us unto GOD, or in any way either please him as a part of his worship, or offend him as a transgression of his law.

But this inward freedom being 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 may list; but in being assured that it is all one before GOD, (in the things themselves barely considered,) whether he cat or eat not, wear or wear not, do or do not, 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 other-wise, 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 one way, and not left indifs ferent and equal to either If then the regards of' Sobriety, Charity, and Duty, do not require forbearance, you knows " every creature of GOD is good, and nothing to be refused." You have thy liberty, therefore, and may, according to that liberty, freely use that creature. But if any of those respects require that you shouidst forbear, you knows that the creature still is good, and, as not to be refused; so not to be imposed: you have 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; the use as well as the refusal, and the refusal as well as the use, equally belong to the true liberty of a Christian.

We have seen now, what liberty GOD has allowed us; and therein we may see, also, his great goodness towards us, in making such a world of creatures, and all of them good, and not envying us the free use of those good creatures. 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 creature's goodness, nor glory too much in our freedom. Unless there be in us, withal, a due care to perform the Condition, which GOD requires in lieu thereof, neither can their goodness do us good, nor our freedom exempt us from evil. And that Condition is, the duty of Thanks-giving, expressed in the last clause of the verse, " If it be received with thanksgiving." Forget this, and we undo all 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 of their goodness, nor use our own liberty, with comfort. Of this, therefore, I shall speak izl the third place.

And, first, we are to know, that by Thanksgiving, in my text, is not meant only that subsequent act, whereby we render unto GOD praise and thanks for the creature, after we have received it; but we are to extend the word farther, even to those precedent acts of Prayer, whereby we beseech GOD to give his blessing to the creature. For what, in this verse, is called Thanksgiving, is, in the next verse, comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere the words, *, the one whereof signifies properly blessing, the other thanksgiving, used often promiscuously, the one for the other. Both these, then, 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 make up the just extent of that Thanksgiving, whereof my text speaketh.

Concerning Meats and Drinks, unto which our Apostle has special reference in this whole passage, this duty of Thanksgiving has been established in the common practice of Christians; who are wont, 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 solemn Form of Blessing or Thanksgiving. These very phrases, by which such forms are described, as it seems to me, have sanction from those words of our Apostle, 1 Cor. 10: " For if I by grace be a partaker, why am I evil-spoken of for that, for which I give thanks." But howsoever this be, the duty has sufficient ground from the examples of CHRIST, and of his holy Apostles; from whom the custom of giving thanks at meals seems to have been derived, throughout all succeeding ages. Of CHRIST himself we read, that he blessed and gave thanks in the name of himself and the people, before meat. And St. LUKE relateth of St. PAUL, Acts 27: that when he and his company in the ship were about to refresh themselves after a long fast, he took bread, first " gave thanks to GOD in the presence of them all," and then " brake it, and began to eat." Yea, St. PAUL him-self 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 which he had in CHRIST, to eat indifferently of all kinds of meats, did eat of all, and gave GOD thanks for all. The weak Christian too, who had scruples about some kinds of meats, and contented himself with herbs, and such like things, yet gave GOD thanks for his herbs, and for whatsoever he durst eat. " He that eats, eats to the LORD," (says he there, at verse 6,) " for he giveth GOD thanks; and he that eats not, to the LORD he eats not, and giveth GOD thanks" too. Notwithstanding that they differed concerning the lawful or unlawful use of some meats, yet they consented both in their judgment and practice, as to the performance of this religious service of Thanksgiving.

And not only meats and drinks, but every other good creature of GOD, ought to be received with Thankfulness. And if, in these things also, we make some outward expression of the thankfulness of our hearts, we shall therein do service acceptable to GOD, and comfortable to our own souls. For this cause, GOD instituted of old solemn feasts and sacrifices, together with the sanctification of the first-fruits and of the first-born, and divers other ordinances of that nature, as to he fit remembrancers unto men of their duty of thankfulness, so to be testimonies and expressions of their performance of that duty.

But if there cannot always be the outward manifestation thereof, yet GOD ever expecteth, at least, true and inward thankfulness for the use of his good creatures. " Whatsoever ye 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: " Be careful for nothing; but in every thing, by prayer and supplication with thanks-giving, let your request be made known unto GOD;" Phil. 4: " Bless the LORD, O my soul," (says DAVID in Psal. ciii.) " and all that is within me, praise his holy name: bless the LORD, O my soul, and forget not all his benefits."—Forget not all his benefits; which is 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 has from him: he thought it was necessary for him, not to receive any of the good creatures of GOD without thanksgiving.

This Thanksgiving sanctifieth unto us the use of the good creatures of GOD, which is the very reason St. PAUL giveth for this direction; " Every creature of GOD is good," says he, " and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the Word of GOD and prayer." I understand not, by "the Word of GoD" there, his written Word, but rather the word of his power and providence, whereby he ordereth and commandeth his creatures, in their several kinds, to afford us such service and comforts as he has thought good. This sanctifying of the creatures by the Word of GOD implieth two things; the one, 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 these, instance shall be given in the creatures appointed for our nourishment; and what is said of them, we may apply to every other creature, in the proper kind thereof.

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. This is the true meaning of that’speech in Deut. 7: alleged by our Savior against the tempter; " Man liveth not by bread only, but by every word that proceeds 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 strength in bread than in stones. If sanctified with GOD’s word of blessing, a little pulse and water shall feed DANIEL, and make him as fresh and fair as the King's dainties did his companions; and a cake and a cruse of water shall yield to ELIJAH nourishment enough to " walk in the strength thereof forty days and nights." But if GOD’s word and blessing be wanting, 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, " eat much and not have enough, and drink our fill and not be filled."

This first degree of the creature's sanctification by the word of GOD is a common blessing upon the creatures, whereof, as of the light and dew of heaven, the wicked partake as well as the godly. But there is a second degree 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 causes 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 therein, filling our hearts not only with that joy and gladness which arise from the refreshing of our natural strength, but also with joy and gladness more spiritual than those, arising from the contemplation of the favor of GOD towards us in the face of his SoN, which DAVID calls " the light of his countenance." And this duty of thanksgiving is appointed by GOD, as the necessary means and proper instrument to procure that word of blessing from him. When we have performed this sincerely and faithfully, our hearts may then say, with a most cheerful yet humble confidence, " Amen, so be it;" in full assurance that GOD will crown our Amen by blessing his creatures unto us, when we bless him for them, and by sanctifying their use to our comfort, when we magnify his goodness for the receipt.

The first inference from hence may be, shall I say, for trial; or may I not rather say, for conviction since we shall learn thereby 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 of Injustice and Profaneness, when we shall find ourselves guilty of so many failings in the performance of such a necessary duty—But we cannot abide to hear this: tie unthankful to GOD. far be that from us: we scarcely ever speak of any thing we have, or have done and 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 says, " Thanking GOD is a thing which all men do, and which yet none do as they should." I thank GOD for it is, as many use it, rather a bye-word than a thanksgiving. So far from being an acceptable service to GOD, it is rather a taking of his holy name in vain. But if we will consider duly, not so much how near we draw to 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-labor, to think ourselves discharged from the sin of unthankfulness. Though we say, " I thank GOD," a thousand and a thousand times over, yet if in our deeds we betray a foul unthankfulness, we do thereby but make ourselves greater and deeper liars.

Three things are required in order to true thankfulness; recognition, estimation, and retribution. He that has received a benefit from another ought, first, faithfully to acknowledge it; secondly, to value it worthily; thirdly, to endeavor really to requite it: and whoso faileth in any of these, is unthankful, more or less. Let us a little consider how we behave ourselves in each of these respects, in every one 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 the good creatures of GOD.

And first, we fail- in our Recognition, and in the due acknowledgment of GOD’s blessings. And this is the first degree of our unthankfulness, the letting so many blessings slip by us, without any regard; whereas knowledge must ever go before acknowledgment, and apprehension before confession. There is a twofold confession to be made to GOD, the one of our sins, the other of his goodness;—that belongeth to repentance, this to thankfulness. Both of them consist in an acknowledgment; in both, the acknowledgment is most faithful when it is most punctual; and in both we 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, of a few grosser falls; and if we do that, we think we have made an excel-lent confession. So in our thanksgivings, we ordinarily content ourselves with a general acknowledgment of GOD's goodness and mercies to us, or sometimes possibly recount eminent favors, and this is all we do. But we do indeed in both these deal unfaithfully with GOD, and with our own souls. If we desired to show ourselves truly penitent, we should take knowledge, so far as possibly we could, of all our sins, small and great, 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, of all GOD's blessings, small and great, and bring them all before him in the confession of praise. We should even gather up the broken meats, and let nothing be lost, not even those small blessings, as we account them. If we acted thus, how many baskets-full might be taken up, which we daily suffer to fall to the ground and be lost Every crumb which we put into our mouths, every drop where-with we cool our tongues, the very air which we continually breathe, and a thousand other such things, whereof the very commonness taketh away the observation, we receive from his fulness. Many of these are renewed every morning, and some of them every minute; and yet how seldom do we so much as take notice of many of these things How justly might that complaint, which GOD maketh against the unthankful Israelites, be taken up against us, " The ox knows his owner, and the ass his master's crib; but Israel does not know, my people does not consider "The second degree of our unthankfulness to GOD, and that also for want of faithful acknowledgment, is, the ascribing of those good things which he has given us to our own deserts or endeavors, or to any thing, either in part or in whole, but to him. Such things indeed we have; but " we bestirred ourselves for them; we beat our brains; we may thank our good friends, or we may thank our good selves for them." Thus do we " sacrifice to our own nets, and burn incense to our drag," as if by them our " portion were fat, and our meat plenteous." This kind of unthankfulness GOD both foresaw and for-bade in his own people, Deut. 8:, warning them to " take heed, (verse 17,) lest when they abounded" in all plenty and prosperity, " they should forget the LORD, and say in their hearts, my power, and the might of my hands, has gotten me this wealth." The very saying or thinking this was forgetting GOD. " But," says Mosys, " you shall remember the LORD thy GOD: for it is he that giveth thee power to get wealth." The whole chapter is none other but a warning against unthankfolness. All glorying in ourselves, all boasting of the gifts of GOD, or bearing ourselves high upon any of his blessings, argueth a reluctance to make a free acknowledgment of the Giver's bounty, and so is tainted with unthankfulness.”

The third degree, then, of our ingratitude to GOD, is the forgetfulness of his benefits. When we so easily forget them, it is a sign we set light by them. Every man readily remembereth those things of which he maketh any reckoning, insomuch that although old age is naturally forgetful, yet Tunny says, " he never knew any man so old, as to forget where he had hid his gold,or to whom he had lent his money." We all condemn PHAROAH's butler for unthankfulness to JOSEPH, in that having received comfort from JosEPH, when they were fellow-prisoners, he yet forgat him when he had power and opportunity to requite him. How inexcusable are we that so condemn him, seeing wherein we judge him we condemn ourselves: for we do the same things, and much worse; he forgat JOSEPH, who was but a man like himself; we forget GOD. He had received but one good turn; we many. It is likely that he had none about him to put him in mind of JOSEPH, for as for JosEPH himself, he could have no access; we have GOD himself daily refreshing our memories, both by his word and ministers, and also by new and fresh benefits. He, as soon as a fair occasion presented, confessed his fault, and remembered JOSEPH, thereby showing his former forgetfulness to have proceeded rather from negligence than wilfulness; we continue in a kind of wilful and confirmed resolution still to forget.

A fourth degree of unthankfulness is, the undervaluing of GOD’s blessings, and depreciation of their worth. Of this fault the murmuring Israelites were often guilty; who, although they were brought into " a good land, flowing with milk and honey," yet, as it is said in Psal. cvi. " they thought scorn of that pleasant land," and were 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 content with his portion, that he has not sometimes either complained of the leanness of his own, or envied the fatness of another's lot This grudging and repining at our portions, so frequent among us, argue but too much the unthankfulness of our hearts.

The last thing required to Thankfulness, after a faithful Acknowledgment of the receipt, and a just Valuation of the thing received, is Retribution or Requital. Now this must be real, if it be possible; but at least, it must be in desire and endeavor. And herein also, as in both the former, there may be a double failure; 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 justice bindeth us, either to the party himself that did us the good, if it may be, or at the least to them who are his. DAVID retained such a memory of JONATHAN'S friendship, that when he was dead, he enquired after some of his friends, that he might requite JONATHAN'S love by some kindness to them: " Is there yet any left of the house of SAUL, that I may show him kindness for JONATHAN'S sake" And surely, he would be a very unthankful wretch, that, having been beholden to the father as much as his life is worth, would suffer the son of so well-deserving a father to perish for want of his help. Indeed to GOD 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 thankfulness of our hearts, which, though it be nothing less, yet it pleases him to interpret as a requital. This we must do, both to him and his; to him, by seeking his glory; to his, by the fruits of our Christian charity. Are we not then foully ungrateful to GOD, to whose goodness we owe all we have or are, if for the advancement of his glory, and the maintenance of his truth, we scruple to spend the best and most precious things we have, yea, though it be our dearest heart-blood But how much more ungrateful, if we think it much for his sake to forego liberty, lands, living, houses, goods, offices, honors, or any of these smaller things Can there be greater unthankfulness, than to grudge him a little, who has 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 knows 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 render to GOD, of those things which he has given us, whatsoever he shall require of us. But yet even in these peaceable times, there want not opportunities wherein 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 Savior's prediction, or rather promise, " The poor ye shall have always with you," as my deputy-receivers, " but me," in person, " ye shall not have always." And what we do, or do not, to these whom he has thus constituted his deputies, he taketh as done or not done unto himself. If when GOD has 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 show 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 should so deal with him. And what is to be unthankful, if this be not

And yet behold unthankfulness greater than this; unthankfulness in the sixth, and last, and highest degree: we requite him Evil for good. In that other case, we were unjust, not to requite him at all; but are injurious also in this, to requite him with ill. It sticketh upon King JOASII as a brand of infamy for ever, that he slew ZACHARY, the son of JEHOIADA the high priest, who had been true and faithful to him, both in getting the kingdom and in the administration of it; 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 (lid 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, the ingratitude of JOASH was nothing. JEHOIADA was bound, as a subject, to assist the right heir; GOD is not bound to us, for 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 ever 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 had given him, at least as he apprehended it, some affront and provocation: we, by our sins and disobedience, crucify the Son of GOD, the LORD and giver of life, by whom, and in whom, and from whom we enjoy all blessings, and of whom we are not able to say that ever he dealt unkindly with us. If, when GOD giveth us wit, wealth, power, authority, health, strength, liberty, and every other good thing, instead of using these things for his glory, and for 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 pleasures and sensuality, making our 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 in every way as they Flatter we not ourselves: obedience to GOD’s commandments, and a sober and charitable use of his creatures, are the surest evidences 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 dishonor of GOD, and the damage of his servants; werepay him ill for the good we have received, and are guilty of unthankfulness in this foulest and highest degree.

Dealing thus with him, let us not now marvel if GOD begin to deal otherwise than he was wont with ns; if he deny us his creatures when we want them; if he take them from us when we have them; if he with-hold his blessing from them, that it shall not attend them; if we find small comfort in them when we use them; if they do not answer our expectations, when we have been at some pains and cost with them; if, as the Prophet speaketh, " we sow much and bring in little, we eat and have not enough, we drink and are not filled, we clothe us and are not warm, and the wages we earn we put into a lag with holes." If any of these things befall us, let us cease to wonder thereat: ourselves are the users of all. It is our great unthankfulness that blasteth all our endeavors, that leaveneth with sourness whatsoever is sweet, and turneth into poison whatsoever is wholesome, in the good creatures of GOD. It is the word of GOD and prayer that sanctify 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.

But what are the principal Causes of our so great unthanfulness They are especially, as I conceive these five namely, 1. Pride and Self-love. 2. Envy and discontent. 3. Riotousness. 4. Carefulness. (5.) Carnal Security. I know not how to prescribe any better remedies against unthankfulness, than faithfully to strive for the casting out of these sins.

I place Pride where it would be, the foremost, because it is above all others the principal impediment of thank-fulness. Certainly there is no one thing in the world, so much as pride, that maketh men unthankful. He that would he truly thankful, must have one eye upon the gift, and the other upon the giver; and this the proud man never has. Either through self-love he is stark blind, and seeeth neither, or else, through partiality, he winked), with one eye, and will not look at both. Sometimes he seeeth the gift but too much, and boasteth of it, but then he forgetteth the giver; "he boasteth as if he had not received it," 1 Cor. 4: 7. Sometimes again he overlooketh 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, whoever desireth to be thankful, let him humble himself, nay, empty himself, nay, deny himself, and all his deserts; confess himself, with JACOB, " less than the least of GOD’s mercies;" and condemn his own heart of much sinful sacrilege, if it dare but think the least thought tending to rob GOD of the least part of his honor.

Envy followeth pride, the daughter the mother, and is a second great impediment of thankfulness. The fault is, that men not content to look upon their own things, and the present, but comparing these with the things of other men, or other times, instead of giving thanks for what they have, repine that others have more or better; or for what they now have, complain that it is not with them as it has been. These thoughts are enemies to the tranquility of the mind, breeding many discontents, and much unthankfulness, whilst our eyes are evil because GOD is good to others, or has been so to us. To remove this impediment, whoever desireth to be truly thankful, let him look upon his own things, and not on the things of other men; and therein consider not so much what he wants, as what he has. Let him think, that what GOD has given him came from his free bounty,—he owed it not; and what he has denied him, he with-holdeth it either in his justice for his former sins, or in his mercy for his farther good. GOD giveth to no man all the desire of his heart in these outward things, in order to teach him not to look for absolute contentment in this life, and least of all in these things. If he will look upon other men's things, let him compare himself rather with them that have less, than with those that have more; and therein, withal, consider; not so much what himself wants, which some *others have, as what he has which many others want. If a few, who enjoy GOD’s blessings in these outward things in a greater measure than he, be an eye-sore to him; let those many others, who have a scantier portion, make him acknowledge that GOD has dealt bountifully with him.

The third impediment of thankfulness, is Riot. This the Prophet reckoneth in the catalogue of Sodom's sins, "fulness of bread, and abundance of idleness."—" When you have eaten, and art full, then beware lest you forget the LORD thy Got)," 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 havock of them. He that has received some token from a dear friend, though perhaps of little value,' if he retain any grateful memory of his friend, wilt value it the more, and be the more careful to preserve it, for his friend's sake. And if he should make it away causelessly, and the rather because it came so easily; 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 Inaketh 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 to us. And how then can the prodigal or riotous epicure, that consumeth the good creatures of GOD to so little purpose, set a just price upon them, seeing he reapeth so little good from them To remedy this, whoever would be truly thankful, let him live in some honest vocation, and therein occupy himself faithfully and painfully; binding himself to a sober, discreet, and moderate use of GOD’s creatures. Remember that CHRIST would not have the very fragments 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 judgment.

Immoderate Care or Solicitude or outward things is another impediment of thankfulness. Under this title I comprehend covetousness especially, but not exclusively. Ambition also, and voluptuousness, and every other vice, that consisteth in a desire and expectation of something for the future, are included. Such desire and expectation, if inordinate, must needs in the end terminate in unthankfulness. For the true reason why we desire things inordinately is, because we promise to ourselves more comfort from them than they are able to give; this being ever our error, when we have any thing in chase, to sever the good for which we hope by it from the inconveniences that go therewith. But having obtained the thing we desired, we find the one as well as the other, and then the inconveniences, which we never thought of before, abate much of the price we formerly set thereon Thus 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 thereto, and so much under-prize it, as it falleth short of our expectation. Now as far as we under-prize it,, so far are we unthankful for it. To remove this impediment, whoever would be thankful, let him moderate his desires after these outward things; anticipate 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. When we receive any thing from GOD, we know we should give him thanks for it, and it may be, we think of doing so; but we think withal another clay will serve the turn, and so we put it off from time to time, till in the end we have quite forgotten both his benefit and our own duty. To remove this impediment, consider how in every thing delays are hurtful and dangerous; how our affections are best at the first, and do in process of time insensibly deaden, and at last die, if we do not take the opportunity; how, if pretensions of other businesses may serve the turn to put off the rendering of our thanks to GOD, the Devil will be sure to suggest enough of these, so that we shall seldom or never be at leisure to serve GOD, and to give him thanks.

Let us remember these five impediments, and beware of them, Pride, Envy, Epicurism, worldly Carefulness, and Delay; all which arc best remedied by their contraries. Good helps therefore unto thankfulness are, first, Humility and self-denial: secondly, Contentedness: thirdly, Painfulness and Sobriety: fourthly, the Mode-ration of our desires after earthly things: fifthly, Speed and Maturity. And if we be thus bound to give GOD thanks for these outward blessings, how much more ought we to abound in all thankfulness for his manifold spiritual blessings in heavenly things in CHRIST; for grace, for mercy and redemption, for faith and justification, for sanctification and obedience, for hope and glorification. If we ought to pray, and to give thanks, for our daily bread, which nourisheth but our bodies, and then is cast into the draught, and both it and our bodies perish; how much more for that "bread of life which came down from heaven," and feedeth our souls unto eternal life. If we must say for that, " Give us this day our daily bread," shall we not much more say for this, "LORn, evermore give us this bread"‘Beseech we now almighty GOD to guide us all with such holy discretion in the free use of his good creatures, that keeping ourselves within the due bounds of Sobriety, Charity, and Duty, we may in all things glorify GOD, and above all things, and for all things, "give thanks always unto GOD and the FATHER in the name of our LORD JESUS CHRIST."

To which LORD JESUS CHRIST, the blessed SON of GOD, together with the FATHER, and the HOLY SPIRIT,

three persons, and one only-wise, gracious, and ever-living GOD, be ascribed, as is most due, by us and his whole church, the kingdom, the power, and the glory, both now and for evermore.