Thirty-Six Sermons

AD AULAM.

Sermon XII.

HAMPTON-COURT, JULY 26. 1640.

T He former Clause of the Verse, here twice repeated ( All things are lawful for me ) containeth the Extension; as these latter Clauses do the Limitation of that Liberty that God hath left us to things of indifferent Nature. That Extension I have already handled; and set our Christian Liberty there (where according to the constant Doctrine of our Apostle ) I think it should stand. From what I then delivered, (which I now repeat not) plain it was, that the Apostle extendeth our Liberty very far, without exception either of Things or Persons. All Things lawful, and lawful for all men. All the fear was, lest by so asserting our liberty, we might seem to set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing itself; yet is not that fear altogether needless, in regard of our Corruption: who are apt to turn▪ the very best things into abuse, and Liberty as much as anything. Yet that fear need not much trouble us, if we will but take these latter Clauses of the Verse also along with us, as we ought to do. Where we shall find the gap▪ (if any such were) sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.

2. Of those Clauses we are now to speak; But all things are not expedient. But all things edify not. Wherein the Apostle having before extended our liberty in the power, now restraineth it in the use and exercise of that power. Concerning which I shall comprehend all I have to say in three Observations▪ grounded all upon the Text. First, That the Apostle establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, That he requireth we 〈1 page duplicate〉 〈1 page duplicate〉 should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone. And thirdly, that he measureth the expediency of lawful things by their usefulness unto edification. Of which in their order.

3. And first, Expediency in St. Paul's method supposeth lawfulness. He taketh that for granted, that the thing is lawful; before he enter into any Enquiry whether it be expedient, yea, or no. For expediency is here brought in, as a thing that must restrain and limit us in the exercise of that liberty, which God hath otherwise allowed us: but God hath not allowed us any liberty unto unlawful things. And this Observation is of right good use: for thence it will follow, that when the unlawfulness of anything is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof must thenceforth utterly cease and determine. No conjuncture of Circumstances whatsoever, can make that expedient to be done at any time, that is of itself and in the kind unlawful. For a man to blaspheme the holy Name of God, to sacrifice to Idols, to give wrong sentence in Judgment, by his power to oppress those that are not able to withstand him, by subtlety to over-reach others in bargaining, to take up arms (offensive or defensive) against a lawful Sovereign: none of these and sundry other things of like nature, being all of them simply and de toto genere unlawful, may be done by any man, at any time, in any case, upon any color or pretension whatsoever; the express Command of God himself only excepted, as in the case of Abraham for sacrificing his Son. Not for the avoiding of scandal, not at the instance of any Friend, or command of any Power upon earth; nor for the maintenance of the Lives or Liberties either of ourselves or others; nor for the defense of Religion; not for the preservation of a Church or State: no nor yet, if that could be imagined possible, for the salvation of a Soul, no not for the redemption of the whole world.

4. I remember to have read long since a Story of one of the Popes (but who the Man was, and what the particular Occasion, I cannot now recall to mind) that having in a Consultation with some of his Cardinals proposed unto them the course himself had thought of, for the settling of some present Affairs to his most advantage: when one of the Cardinals told him he might not go that way, because it was not according to Justice; he made answer again, that though it might not be done per viam Iustitiae, yet it was to be done per viam Expedientiae. A distinction which it seemeth the High Priest of Rome had learned of his Predecessor at Jerusalem, the High Priest Caiaphas, in a solemn consultation held there, John. 11. There the chief Priests and Pharisees call a Council; and the business was, what they should do with Jesus. If they should let him alone so, the people would all run after him because of his miracles: and then would the Romans (who did but wait for such an opportunity ) make that a pretence to invade their Country, and to destroy both their Religion and Nation. If they should take away his life, that were indeed a sure course; but Nicodemus had stammered them all, for that a good while before, in a former Council at Jerusalem, John. 7. when he told them that they could not do it by Law; being they had nothing to lay to his charge that could touch his life. Up standeth Caiaphas then, and telleth them, they were but too scrpulous to stand so much upon the nice point of legality at that time: they should let the matter of justice go for once, and consider what was now expedient to be done, for the preserving of their Nation, and to prevent the incursions of the Romans. (You know nothing at all, saith he, nor consider that it is expedient for us, that one man should die for the People, and that the whole Nation perishnot. )

5. Whatever Infallibility either of these High Priests might challenge to themselves, or their flatterers ascribe to them: it is sure far safer for us to rest our judgments upon that never-failing Rule of St. Paul, Rom. 3. ( We may not do evil, that good may come thereof, than to follow them in their wild resolutions. But if we desire Examples rather; we cannot have for the purpose in one man, a more proper Example on the one side for our imitation, nor a more fearful Example on the other side for our admonition, than are those two so unlike Actions of David in the matter of Saul, and in the matter of Uriah.

6. As for Saul, two several times it was in the power of his hands to have slain him, if he would. In the Cave, he might as easily have cut the Thred of his Life, as the skirt of his Garment: and in the Trench, as easily have taken his Head from off his shoulders, as the Spear from beside his Boulster. And much might have been said for the expediency of it too. Saul was his professed, his implacable Enemy; hunted him from place to place like a Partridge upon the mountains, set snares and traps for him in every corner to destroy him; and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, concerning the rending of the Kingdom from Saul, and settling it upon him; and now, if ever, might seem to be a fair opportunity to bring all that about, now he had him in his hands; by taking away his Life, and setting the Crown upon his own Head: besides the accomplishment of God's promises, he might so provide for his own safety, quiet the distractions in the State, turn all the Forces against the common Enemy, advance Religion, in adding honorable Solemnities to the public Worship, and settle the Kingdom in a more just, moderate and peaceable Government than now it was. Plausible inducements all, and probable: and his Captains and Servants about him did not forget to urge them, and to press the Expediency. But David rightly apprehended the thing itself, to offer violence to the Lord's anointed, to be utterly unlawful; and that was it that staid his hand. That unlawfulness alone he opposeth against all these, and whatsoever other seeming Expediencies could be pretended, as a sufficient Answer to them all. The Lord forbid that I should stretch forth my hand against the Lord's anointed: and, who can stretch out his hand against the Lord's Anointed and be guiltless? Thus is David in the matter of Saul, a worthy Example for our limitation.

7. See him now another while in the Matter of Uriah, and how he behaved himself there. Quantum mutatus! Could you think it were the same man? He had lain with the Wife, when the Husband was abroad, and in his Service, and she proved with Child. If this should be famed abroad, it could not but tend much to the Kings Dishonor; yea, and to the scandal of Religion too. It seemed therefore very expedient the matter should be smothered; and David setteth all his Wits on work how to do that handsomely. Many Fetches and Devices he had in his Head, and sundry of them he put to trial, this way and that way; but none of them would take. God meant him a shame for his sin▪ and therefore blasted all those his Attempts, and made them unsuccessful. When he saw he could not bring his purpose to pass any other way, at last he entertaineth black Thoughts, and falleth upon a desperate resolution; to blear the eyes of the World, Uriah must die: so shall the Widow be his, and the Child born in lawful Wedlock be thought to be Legitimate, and all shall be well. A hard Case, to take away the Life of an innocent Person, a man of Renown, Valiant and Religious, whose Name stood in the List, enrolled among his chiefest Worthies; and that in a most base and treacherous fashion too, not without a great deal of daubing and hypocrisy withal. The Circumstances aggravate much. No doubt David's Heart, that was so ready to smite him at other times upon very small occasions in comparison, would now buffet him with stronger Checks; and not suffer him to be ignorant of the wickedness and unlawfulness of his • oul intentions. But all is one for that: Iacta est alea. He was in, and he must on: so it must be now, thinketh he, or else we are shamed forever. This is David in the matter of Uriah: a fearful Example for our Admonition.

8. Heaven and Hell are not at more distance, nor Light and Darkness more unlike; than David 's carriage in the one case, and in the other. Of which so great difference and unlikeness, if we examine what was the true cause; we shall find it to have been none other but this; that in the former he looked chiefly at the unlawfulness of the thing, and in the latter at the expediency only. In the matter of Saul, he saw the thing was utterly unlawful to be done, as being repugnant to the Ordinance of God, and the duty of a Subject; and therefore, expedient or inexpedient, he resolves he will not do it for a world; and that was certainly the right way. In the matter of Uriah, he saw the thing was expedient to be done, as conducing to his ends, for the saving of his credit at that time; and therefore lawful or unlawful, he resolveth he will do it, whatsoever come of it: and that was certainly the wrong way.

9. Take we warning by his example (it is the cheapest learning to profit by another's harm ) not to adventure the doing of anything we know to be unlawful; seem it never so expedient, and conducible to such ends as we intend. Alas! why should any of us for the serving of our own bellies, cast the Commandments of God behind our backs; or violate his holy Laws, to satisfy our own impure Lusts? Can the compassing of anything we can desire in this world; Profit, Pleasure, Preferment, Glory, Revenge, or anything else, be to us of so great advantage: that for the attainment thereof, we should so far dishonor God, and quench the Light that is in us; as to lie, and for swear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful Act, against the Light of our own Reason, or contrary to the Checks of own Consciences.

10. Nor ought we to be careful hereof then only, when in our ends we look merely at ourselves, and our own private conveniences in any of the fore-mentioned respects of Profit, Pleasure, and the rest: but even then also when our intentions are more noble and honorable; the honor of God, the edification of our Brethren, the peace of the Church, and the common Good. For neither pious intentions alone, nor reasons of expediency alone, nor yet both together, will either warrant us beforehand to the choice, nor excuse us afterwards for the use of unlawful means. Whatever Saul's intention was, in sparing the fatter Cattle, I make no question but that Uzzah 's very intention was pious, in reaching forth his hands to stay the Ark from falling, when it tottered in the Cart. The things themselves, both the one and the other, seemed to be very expedient: But God's special Command to Saul that all should be destroyed, and his Law given by Moses concerning that sacred and mysterious Utensil, having made both those things unlawful, did thereby also make both the facts inexcusable: And Almighty God to win reverence and honor to his own Ordinances, punished with great severity both the disobedience of the one, and the rash presumption of the other.

11. Be our Ends and Aims therefore what they will; unless we arm ourselves with strong Resolutions beforehand, not to do anything we know to be unlawful upon any terms, seem it otherwise never so expedient; and then afterwards use all our best Prayers and Endeavors by God's Grace to hold our Resolutions: We are gone. Satan is cunning, and we but weak: and he will be too hard for us, if he do but find us any whit staggering in our Resolutions, for doing nothing but what is lawful; or lending an ear to any Perswasions, for the doing of anything that is unlawful. By this very means he got within our Grandmother Eve; and prevailed with her to taste of the forbidden Fruit, though it were unlawful, by persuading her that it was expedient. This one is a sure ground for us to build upon: To a good Christian, that desireth to make conscience of his ways, nothing can be truly expedient that is apparently unlawful. And so much for the first Observation.

12. The Apostle first supposeth the thing to be lawful: else it may not be done howsoever. But if it be lawful; then we hope we may use it at our pleasure; without either scruple in ourselves, or blame from others: Indeed, that is the common guise of the World. Have but the Opinion of some Divine of Note, concerning anything we have a mind to, that is lawful: and then we think we need take no more care, nor trouble ourselves about Circumstances. But there is a great deal more belongeth to it than so. Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as easily it may do. For preventing whereof, the Apostle here requireth, that we consider as well what is expedient to be done, as what is lawful. Which was our second Observation. [All things are lawful for me, but all things are not expedient. ]

13. St. Bernard to Eugenius requireth trinam considerationem, a threefold consideration or enquiry to precede the doing of any Action of moment, and worthy our deliberation; An liceat, an deceat, an expediat. Whether it be lawful or no; whether comely or no; whether expedient or no: lawful in itself, comely for us, expedient in respect of others. He maketh there that of decency, and that of expediency, two different considerations the one from the other; yet both necessary. And as well the difference that is between them, as the necessity of both, ariseth from those two grand Virtues, which must have a special influence into every Action morally and spiritually good; to wit, Discretion and Charity: of which two, Discretion is the proper Judge of Decency, and Charity of Expediency, though both do in some sort belong to both; but as for Decency, it may be the Apostle intended not to speak of it at all; as being not so very pertinent to his present Argument; and having besides a purpose to mention it more seasonably afterwards. Or if he did, he then taketh Expediency in a larger sense; so as to comprehend under that Name, all that which Bernard meaneth by Decency and Expediency both. And so taken, (that we may understand what it is we speak of) the difference that is between Lawfulness and Expediency consisteth in this; that Lawfulness looketh but at the Nature and Quality of the thing in itself, considered in the kind, and abstractedly both from the End and Circumstances: but Expediency taketh in the End also, and such other Circumstances as attend particular Actions.

14. That Expediency ever relateth to the End, we may gather from the very notion of the Words. 〈 in non-Latin alphabet 〉 in the Greek, is as much as to confer or contribute something, to bring in some Help or Furtherance towards the attainment of the desired End. And Expedire in the Latin, is properly to speed a Business: as the contrary thereof ( Impedire ) is to hinder it. The Word Expedition cometh thence; and so doth this also of Expediency. That thing then may not unfitly be said to be expedient to any End, that doth expedire, give any furtherance or avail towards the attaining of that End: and that on the contrary to be inexpedient, that doth impedire, cast in any Let, Rub, or Impediment to hinder the same. It must be man's first care to propose to himself in all his Actions some right End: and then he is to judge of the Expediency of the Means by their serviceableness thereunto.

15. It is (no doubt) lawful for a Christian (being that God hath tied him to live out his time in the World ) therefore to propose to himself in sundry particular actions of this Life, worldly Ends; (Gain, Preferment, Reputation, Delight; ) so as he desire nothing but what is meet for him; and that his desires thereof be also moderate. And he may consequently apply himself to such Means as are expedient, and conducing to those Ends. But those Ends and Means are but the Bye of a Christian, not the Main. He liveth in the World; and so must, and therefore also may use it: But woe unto him, if he have not far higher and nobler Ends than these, to which all his Actions must refer, and whereto all those worldly both Means and Ends must be subordinate. And those are to seek the Glory of God, and the Salvation of his own Soul, by discharging a good Conscience, and advancing the common Good. In the use therefore and choice of such things, as are in themselves lawful (as all indifferent things are) we are to judge those Means, that may any way further us towards the attainment of any of those Ends, to be so far forth expedient; and those that any way hinder the same, to be so far forth inexpedient: and by how much more or less they so either further or hinder, to be by so much more or less either expedient, or inexpedient.

16. Besides the End, the reason of Expediency dependeth also very much upon such other particular Circumstances, as do attend human Actions: as Times, Places, Persons, Measure, Manner, and the rest. By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general Rules of Expediency▪ as shall serve to all particular Cases: so that there is no remedy, but the weighing of particular Circumstances in particular actions, must be left to the Discretion and Charity of particular men. Wherein every man that desireth to walk conscionably, must endeavor at all times, and in all his actions to lay things together as well as he can; and taking one thing with another, according to that measure of Wisdom and Charity wherewith God hath endowed him, to resolve ever to do that, which seemeth to him most convenient to be done, as things then stand. Only let him be sure still his Eye and Aim be upon the right End in the main, and that then all things be ordered with reference thereunto.

17. This discovery of the Nature of Expediency, what it is, and what dependence it hath upon, and relation unto the End and Circumstances of men's actions; discovereth unto us withal sundry material differences between Lawfulness and Expediency; and thence also the very true reason, why in the exercise of our Christian Liberty it should be needful for us to have regard, as well to the Expediency, as to the Lawfulness of those things we are to do. Some of those Differences are; First, that as the Natures of things are unchangeable, but their Ends and Circumstances various and variable; so their Lawfulness, which is rooted in their Nature, is also constant, and permanent, and ever the same; but their Expediency, which hangeth upon so many turning hinges, is ever and anon changing. What is expedient today, may be inexpedient tomorrow: but once lawful, and ever lawful. Secondly, That a thing may be at the same time expedient in one respect, and inexpedient in another: but no respects can make the same thing to be at once hath lawful and unlawful. Because respects cannot alter the Natures of things, from which their Lawfulness, or Unlawfulness ariseth. Thirdly, That the Lawfulness and Unlawfulness of things consisteth in puncto indivisibly (as they use to speak) even as the Nature and Essence of everything doth; and so are not capable either of them of the degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency: they do both suspicere magis & minus: so as one thing may be more or less expedient than another, and more or less inexpedient than another. And that therefore fourthly, It is a harder thing to judge rightly of the Expediency of things to be done, than of their lawfulness. For to judge whether a thing be lawful or no, there need no more to be done, but to consider the nature of it in general, and therein what conformity it hath with the principles of Reason, and the written Word of God: And universalia certiora; a man of competent judgment, and not forestalled with prejudice will not easily mistake in such generalities, because they are neither many, nor subject to much uncertainty. But descendendo contingit errare; the more we descend to Particulars, in the more danger are we of being mistaken therein; because we have both far more things to consider of, and those also far more uncertain than before. And it may fall out, and not seldom doth, that when we have laid things together in the Balance, weighing one Circumstance with another as carefully as we could; and thereupon have resolved to do this or that as in our judgment the most expedient for that time: some Circumstance or other may come into our minds afterwards, which we did not forethink, or some casual intervening Accident may happen, which we could not foresee; that may turn the scales quite the other way, and render the thing, which seemed expedient but now, now altogether inexpedient.

18. From these and other like Differences, we may gather the true reason, why the Apostle so much and so often presseth the Point of Expediency as meet to be taken into our Consideration and Practice, as well as that of Lawfulness. Even because things lawful in themselves, and in the kind, may for want of a right End, or through a neglect of due Circumstances, become sinful in the doer. Not as if an Act of ours could change the nature of the things from what they are: for it is beyond the power of any Creature in the world to do that. God only is Dominus Naturae; to him it belongeth only as chief Lord, to change either the Physical or Moral Nature of things at his pleasure. Things in their own nature indifferent, God by commanding, can make necessary, and by forbidding, unlawful: as he made Circumcision necessary, and eating of Pork unlawful to the Jews under the old Law. But no Scruple of Conscience, no Command of the higher Powers, no Opinions or Consent of Men, no Scandal or Abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally, and perpetually, and in the nature of it: but it still remaineth indifferent as it was before, any act of ours notwithstanding. Yet may such an indifferent thing, remaining still in the nature of it indifferent as before, by some act of ours, or otherwise, become in the use of it, and by accident, either necessary or unlawful, pro hîc & nunc, to some men, and at sometimes, and with some circumstances. As the Command of lawful Authority, may make an indifferent thing to us necessary for the time: and the just fear of Scandal may make an indifferent thing to us unlawful for the time. Therefore it behooveth us in all our deliberations de rebus agendis, to consider well not only of the nature of the thing we would do, whether it be lawful or no in the kind; but of the end also, and all present circumstances, especially the most material: lest, through some default there, it become so inexpedient, that it cannot be then done by us without sin. For as we may sin, by doing that which is unlawful; so may we also by doing even that, which is lawful, in an undue manner.

19. And it will much concern us, to use all possible circumspection herein, the rather for two great Reasons: for that by this means (I mean the supposed lawfulness of things) we are both very easily drawn on unto Sin, and when we are in, very hardly fetched off again. First, we are easily drawn on. The very name and opinion of Lawfulness many times carrieth us along, whilst we suspect no evil, and putteth our foot into the snare, ere we be aware of it. The Conscience of many a good man, that would keep a strait watch over himself against grosser offenses, will sometimes set itself very loose, when he findeth himself able to plead, that he doth nothing but what is lawful. In things simply evil Sin cannot lurk so close, but that a godly wise man that hath his eyes in his head, may spy it and avoid it: as a wild beast or Thief may easily be descried in the open Champain. But if it can once shroud itself under the covert of Lawfulness, it is the more dangerous; like a wild beast or Thief in the woods, or behind the thickets, where he may lurk unseen, and assault us on a sudden, if we do not look the better about us. And the greater our danger is, the greater should be our circumspection also.

20. And as we are easily inveigled and drawn in, to sins of this kind; so when we are in, we get off again very hardly. If we chance through human frailty, or the strength of temptations, to fall into some gross offense, by doing something that is manifestly unlawful (although such gross sins are of themselves apt to waste the conscience, to beat back the offers of Grace, and to harden the heart wonderfully against repentance: ) yet have we in sundry other respects more and better helps and advantages towards Repentance for such sins, than when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions; their obliquity is so palpable. 2. They often lie cold and heavy at the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seemeth to rub upon that gaul. 4. The World will cry shame on us. 5. And our Enemies triumph that they have gotten something to lay in our Dish. 6. Our Friends will have a just occasion to give us a sharp Rebuke. 7. And the guiltiness of the Fact will so stop our mouths, that we shall have nothing to answer for ourselves. All which may be so many good preparations unto repentance.

21. But when we are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in some Circumstances. 2. Nor do our Hearts smite us with much Remorse thereat. 3. The edge of God's holy Word slideth over us, without cutting or piercing at all, or not deep. 4. We lie not so open to the upbraidings either of Friends or Foes, but that if anything be objected by either, we can yet say something in our defense. All which are so many impediments unto Repentance. Not but that whoever truly feareth God, and repenteth unfeignedly, repenteth even of the smallest sins, as well as of the greatest; but that he doth it not so feelingly, nor so particularly, for these smaller, as for those greater ones; because he is not so apprehensive of these, as he is of those. For the most part his Repentance for such like sins is but in a general form; wrapped up in the lump of his unknown sins: like that in Psal. 19. Who can tell how oft he offendeth? O cleanse thou me from my secret faults! Only our hope and comfort is, that our merciful Lord God will graciously accept this general Repentance for current; without requiring of us a more particular sense of those sins, whereof he hath not given us a more particular sight.

22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bare lawfulness of a thing alone, without regard to expediency. For this is indeed the ready way to turn our liberty into a licentiousness: since even lawful things become unlawful when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the Question will be, how we shall know from time to time, and at all times, what is expedient to be done, and what not? Which leadeth us to the third and last Observation from the Text, viz That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask, Why are not all lawful things always expedient? The Apostle's Answer is, Because they do not always edify. When they do edify, they are not only lawful, but expedient too; and we may do them: But when they edify not, but destroy, though they be lawful still, yet they are not expedient; and we may not do them: All things are lawful; but all things edify not.

23. To this edification it appeareth St. Paul had a great respect in all his actions and affairs: ( We do all things, Brethren, for your edifying (2 Cor. 12.) And he desireth that all other men would do so too; ( Let every man please his Neighbor for his good unto edification, Rom 15. 2.) and that in all the actions of their lives, ( Let all things be done to edifying, 1. Cor. 14.) It is the very end for which God ordained the Ministry of the Gospel; ( the edifying of the body of Christ, Eph. 4.) and for which he endowed his servants with power and with gifts to enable them for the work; ( the power which God hath given us for edification, 2 Cor. 13.) Whatsoever our Callings are: whatsoever our power or gifts: if we direct them not to Edification, when we use them, we abuse them.

24. But then what is Edification? For that we are yet to learn. The Word is Metaphorical, taken from material Buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual Building thereof. The Church is the House of the living God. All Christians, Members of this Church, are so many Stones of the Building, whereof the House is made up. The bringing in of Unbelievers into the Church, by converting them to the Christian Faith, is as the fetching of more Stones from the Quarries to be laid in the Building. The Building itself (and that is Edification ) is the well and orderly joining together of Christian men, as living Stones, in truth and love; that they may grow together (as it were) into one entire frame of Building, to make up the House strong and comely for the Master's Use and Honor.

25. I know not how it is come to pass in these later times, that in the popular and common Notion of this Word, in the Mouths and Apprehensions of most men generally, Edification is in a manner confined wholly to the Understanding. Which is an Error, perhaps not of much consequence, yet an Error though, and such as hath done some hurt too. For thereon is grounded that Objection, which some have stood much upon (though there be little cause why) against instrumental Music in the Service of God, and some other things used in the Church; that they tend not to edification, but rather hinder it, because there cometh no instruction, nor other fruit to the understanding thereby: And therefore ought such things, say they, to be cast out of the Church, as things unlawful. A Conclusion (by the way) which will by no means follow, though all the Premises should be granted: for it is clear both from the Words and Drift of the Text, that Edification is put as a mere 〈 in non-Latin alphabet 〉 indeed of Expediency, but not so of Lawfulness: And therefore from the Unserviceableness of anything to Edification, we cannot reasonably infer the Unlawfulness thereof, but the Inexpediency only. But to let go the inconsequence, that which is supposed in the Premises, and laid as the ground of the Objection (viz. that where the Understanding is not benefited, there is no Edification; ) is not true. The Objectors should consider, that whatsoever thing any way advanceth the Service of God, or furthereth the growth of his Church, or conduceth to the increasing of any Spiritual Grace, or enlivening of any holy Affection in us; or serveth to the outward Exercise, or but Expression of any such Grace or Affection, as Joy, Fear, Thankfulness, Chearfulness, Reverence, or any other; doubtless every such thing so far forth serveth more or less unto Edification.

26. The building up of the People in the right knowledge of God, and of his most holy Truth, is, I confess, a necessary part of the Work; and no man that wisheth well to the Work, will either despise it in his heart, or speak contemptibly of it with his mouth: yet it is not the whole Work though, no nor yet the chiefest part thereof. Our Apostle expressly giveth Charity the preeminence before it: Knowledge puffeth up, but Charity edifieth. And for once he speaketh of Edification in his Epistles with reference to Knowledge; I dare say he speaketh of it thrice with reference to Peace and brotherly Charity or Condescension. The Truth is, that Edification he so much urgeth, is the promoting and furthering of ourselves, and others in Truth, Godliness and Peace, or any Grace accompanying Salvation, for the common good of the whole Body. St. Jude speaketh of building up ourselves; and St. Paul of edifying one another. And this should be our daily and mutual study, to build up ourselves and others in the knowledge of the Truth, and in the practice of Godliness: but especially to the utmost of our powers, within our several Spheres, and in those Stations wherein God hath set us, to advance the Common Good, by preserving Peace, and Love, and Unity in the Church.

27. The Instructions, Corrections, or Admonitions we bestow upon our private Brethren; the good Examples we set before them; our bearing with their Infirmities; our yielding and condescending from our own power and liberty, to the desires even of private and particular men; is as the chipping, and hewing, and squaring of the several Stones, to make them fitter for the Building. But when we do withal promote the public Good of the Church, and do something towards the procuring and conserving the Peace and Unity thereof, according to our measure: that is as the laying of the Stones together, by making them couch close one together, and binding them with Fillings and Cement, to make them hold. Now whatsoever we shall find, according to the present state of the Times, Places, and Persons with whom we have to do, to conduce to the Good either of the whole Church, or of any greater or lesser portion thereof, or but of any single Member belonging thereunto, (so as no prejudice or wrong be thereby done to any other: ) that we may be sure is expedient for that time.

28. To enter into Particulars, when and how far forth we are bound to forbear the exercise of our lawful Liberty in indifferent things for our Brother's sake, would be endless. When all is said and written in this Argument that can be thought of; yet still (as was said) much must be left to men's Discretion and Charity. Discretion first will tell us in the general, that as the Circumstances alter, so the Expediency and Inexpediency of things may alter accordingly. Quaedam quae licent, tempore & loco mutato non licent, saith Seneca. There is a time for everything, saith Solomon, and a season for every purpose under Heaven. Hit that time right, and whatever we do is beautiful: but there is no Beauty in anything we do, if it be unseasonable. As Hushai said of Ahithophel 's Advice, The Counsel of Ahithophel is not good at this time. And as he said to his Friend, that cited some Verses out of Homer not altogether to his liking, and commended them, 〈 in non-Latin alphabet 〉 , saith he again, 〈 in non-Latin alphabet 〉 , wholesome counsel, but not for all men, nor at all times. If any man should now in these times endeavor to bring back into the Church postliminio, and after so many years cessation thereof, either the severity of the ancient Canons for public Penances, or the enjoining of private Confessions before Easter or some other things now long disused; he should attempt a thing of great Inexpediency. Not in regard of the things themselves, which severed from those Abuses which in tract of time had, through men's corruption, grown thereunto) are certainly lawful; and might be, as in some former times, so now also, profitable, if the times would bear them. But in regard of the condition of the times, and the general averseness of men's minds therefrom: who having been so long accustomed to so much indulgence and liberty in that kind, could not now brook those severer impositions, but would cry out against them (as they do against some other things with very little reason) as Antichristian and Superstitious. Paul thought fit to circumcise Timothy at one time, when he saw it expedient so to do: But would by no means yield that Titus should be circumcised at another time when he saw it inexpedient.

29. Since then the difference of times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other Circumstances also of places, persons, and the rest: wise men therefore must be content 〈 in non-Latin alphabet 〉 , if you will allow that reading, Rom. 12. Yea, to be down-right time-servers, you will say! No such matter: but to suffer themselves now and then to be overruled by Circumstances; and to yield to the sway of the times, and other occasions in sundry things, though perhaps somewhat against their own liking and judgment otherwise: so long as they be not enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As a skillful Pilot must of necessity hold that course, that the wind and weather will suffer him: winning upon them by little and little what he can by his skill, and making his advantage even of a side-wind, if he can but get it, to bring his Bark with as much safety and speed as may be to the intended Haven. For to tug against wind and tide, besides the toil, he knoweth would be both bootless, and dangerous. It is an easy matter for a Workman upon his bed to frame to himself in his own fancy an exact idea of some goodly Fabric that he is to raise: and he may please himself not a little with an imagination that all shall be done just according to that Plat-form. But when he cometh ad practicandum, and to lay his hand to the work indeed, he shall be forced, do what he can, in many things to vary from his former speculations, if the matter he hath to work upon, will not serve thereunto, as like enough a good part of it will not. Velis quodpossis, is the old Saying: it must be our wisdom, when we cannot hope to bring all things to our own votes and desires, (for that is more than yet ever any man could do since the World began) to frame ourselves to the present occasions; and taking things as they are, when they will be no better, to make the best of them we can for our own, and others, and the common good. Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see some inconveniences likely to ensue thereupon. For if we shall suspend our resolutions, till we can bethink ourselves of something that is free from all inconveniences, in most of our deliberations we shall never resolve upon anything at all: as Solomon saith, He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. God hath so tempered the things of this World, that every commodity hath some incommodiousness, and every conveniency some inconvenience attending the same: which many times all the wit and industry of man is not able to sever. If therefore out of the whole bunch we can cull out that, which may prevent the most and greatest inconveniences, and be itself subject to the least and fewest, we shall not have much cause to repent us of our choice. And all this our Discretion will teach us.

30. Charity also will tell us in the general, that we must bear with the weakness of our brethren and forbear our own liberty in some cases; where we may see hope that any good will come of it. For as the stones in a building, if they be well laid together, do give mutual strength and support one to another: So it is our duty to bear one another's burdens, that so we may fulfil the Law of Christ. Charity seeketh not her own, 1 Cor. 13. She standeth not ever upon the tip▪ toe, with those high terms, [ This I may do, and this I will do, whosoever says nay. I may eat flesh, and I will eat flesh, take offense at it who list: ] but where she may hope to do good, cometh down so low, as to resolve never to eat flesh while the world standeth, rather than give offense thereby. Our Apostle professeth in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many. And it was no flourish neither: St. Paul was a real man, no bragger: what she said, he did. He became as a Jew to the Jews, as a Gentile to the Gentiles; not to humor either, but to win both. And at Corinth he maintained himself along while together with his own hand-labor, when he might have challenged maintenance from them, as the Apostle of Christ: But he would not, only to cut off occasion from those that slandered him, as if he went about to wake a prey of them, and would have been glad to find any occasion against him, to give credit to that slander.

31. But what is St. Paul now all on a sudden become a man-pleaser? Or how is there not yea and nay with him; that he should here profess it so largely; and yet elsewhere protest against it so deeply; Do I seek to please men? No, saith he, I scorn it: such baseness will better become their own slaves; I am the servant of Christ, Gal. 1. Worthy resolutions both, both savouring of an Apostolic spirit: and no contrariety at all between them. Rather that seeming contrariety yieldeth excellent instruction to us, how to behave ourselves in this matter pleasing. Not to please men, be they never so many or great, out of flatness of spirit: so as for the pleasing of them, either first to neglect any part of our duty towards God and Christ; or secondly, to go against our own consciences, by doing any dishonest or unlawful thing; or thirdly, to do them harm whom we would please, by confirming them in their errors, flattering them in their sins, humouring them in their peevishness, or but even cherishing their weakness: (for weakness though it may be born with, yet it must not be cherished. ) Thus did not he, thus should not we, seek to please any man. But then by yielding to their infirmities for a time, in hope to win them; by patiently expecting their conversion or strengthening; by restoring them with the spirit of meekness, when they had fallen; by forbearing all scornful, jeering, provoking, or exasperating, language and behavior towards them, but rather with meekness instructing them that opposed themselves: so did he, so should we seek to please all men; for their▪ profit, and for their good. For that is Charity.

32. Alas, it is not the pleasing, or displeasing of men, that Charity looketh after, but their good: And therefore as it seeketh to please them, if that be for their good; so it careth not to displease them, if that also be for their good. St. Paul was ad utrumque paratus; he could use both, as occasion required, either the rod, or the spirit of meekness: and he would make choice ever of that which he saw to be for the present the more expedient. He was a wise Master builder; and knew how to lay his work, to make the building rise both fair and strong. He took his model from the great Arch-architect, the builder and maker of all things, which is God. Suaviter & fortiter (in the book of Wisdom:) all God's works go on so. He doth whatsoever he doth fortiter; effectually, and withour fail in respect of the end: that is to build strong: But yet suaviter; sweetly and without violence in the use of the means: that's to build fair.

33. Can any Governor, any Minister, any private man, that desireth to do so much as falleth to his share in this Building, desire a better pattern to work by? A Governor, that hath advisedly resolved upon a just course (for that must still be supposed: if justice do not lie at the bottom, the frame cannot stand;) let him go through-stich with it in God's name; do it fortiter (as is said of David, Psal. 78. He ruled them prudently with all his power: ) so as his commands may be obeyed, his authority feared, his enemies quelled. But then he must do it suaviter too, (that must not be forgotten) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his justice and clemency. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of error and sin, and for the setting up of truth and godliness, he must do his part▪ fortiter: instruct, exhort, reprove, correct, with full demonstration of the spirit and power, and with clear evidence of truth and reason, that he may build strong. Yet suaviter too with all sweetness and meekness, with much beseeching and brotherly language, that he, may build fair: approving himself both ways a Workman that needeth not be ashamed. But if he either put in ill stuff, or lay it ill; that is, if either he prove with bad arguments, or reprove with bad words: he may then be ashamed of his work; he doth but blunder and bungle, and not build. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his wisdom and charity, than by doing it fortiter and suaviter: to the uttermost of his power and skill, effectually; but yet fairly withal.

34. I have now done with all my three observations: and should draw to a conclusion, but that for the preventing of a foul mistake in this affair, it is needful I should first put in one caution of some importance; and it is this, That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superior authority hath interposed, and determined our liberty either way; and those things wherein we are left wholly to ourselves. What hath been said concerning the yielding to the weaknesses of our brethren for the avoiding of their offense, and the forbearing of lawful things sometimes, when they grow inexpedient: is to be understood of such things only, as are wholly in our own power; no superior authority, either divine or human, having limited us therein. But where lawful Authority hath determined our choice, we must hold to their determination; any seeming inexpediency to the contrary notwithstanding.

35. Whiles things are in agitation; private men may, if anything seem to them inexpedient, modestly tender their thoughts, together with the reasons thereof, to the consideration of those that are in authority: to whose care and wisdom it belongeth, in prescribing anything concerning indifferent things, to proceed with all just advisedness and moderation: that so the subject may be encouraged to perform that obedience with cheerfulness, which of necessity he must perform howsoever. It concerneth Superiors therefore to look well to the expediency, and inexpediency of what they enjoin in indifferent things. Wherein if there be a fault, it must lie upon their account: the necessity of obedience is to us a sufficient discharge in that behalf. Only it were good we did remember, that they are to give up that account to God only, and not to us. But after that things are once concluded and established by public Authority, Acts passed, and constitutions made concerning the same, and the will and pleasure of the higher powers sufficiently made known therein: then for private men to put in their vie, and with unseasonable diligence to call in question the decency or expediency of the things so established, yea, with intolerable pride to refuse obedience thereunto, merely upon this pretension, That they are undecent or inexpedient, is itself indeed the most indecent and inexpedient thing that can be imagined.

36. For that the fear of offending a private brother, is a thing not considerable in comparison of the duty of obedience to a public Governor; might be shewn so apparently by sundry arguments, if we had time to enlarge and illustrate them, as must sufficiently convince the judgment of any man not willfully obstinate in that point. I shall only crave leave briefly to touch at some of them. First then, when Governors shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous: or else every man must be his own judge, which were to overthrow all Government, and to bring in a confusion, every man to do what is good in his own eyes: or else the known Governors must judge; and then you know what will follow, even to submit and obey.

37. Secondly, to allow men under the pretence of inexpediency, and because of some offense that may be taken thereat, to disobey Laws and Constitutions made by those that are in authority; were the next way to cut the sinews of all authority, and to bring both Magistrates and Laws into contempt. For what Law ever was made, or can be made, so just and reasonable, but some man or other either did, or might take offense thereat? And what man that is disposed to disobey, but may pretend some inexpediency or other, wherewith to countenance out such his disobedience.

38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any sin whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful authority in lawful things, is a sin against the fifth Commandment. Therefore we may not redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such authority, whosoever should take offense thereat.

39. Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency are (as we heard) capable of the degrees of more and less▪ and then in all reason, of two inexpedient things we are to do that which is less inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by authority, when a brother is thereby offended; is there not a greater inexpediency in not doing it, when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the common good, that a public Magistrate should be obeyed in a just command, than that a private person should be gratified in a causeless scruple?

40. Fifthly, when by refusing obedience to the lawful commands of our Superiors, we think to shun the offending of one or two weak brethren; we do in truth incur thereby a far more grievous scandal, by giving offense to hundreds of others: whose consciences by our Disobedience will be emboldened to that, where to corrupt nature is but too too prone, to affront the Magistrate, and despise Authority.

41. Lastly, where we are not able to discharge both; debts of Justice are to be paid, before debts of Charity. Now the duty of obedience is debitum Iustitiae, and a matter of right: my Superior may challenge it at my hands as his due; and I do him wrong if I with-hold it from him. But the care of not giving offense is but debitum Charitatis, and a matter but of courtesy. I am to perform it to my brother in love, when I see cause: but he cannot challenge it from me as his right; nor can justly say I do him wrong, if I neglect it. It is therefore no more lawful for me, to disobey the lawful command of a Superior, to prevent thereby the offense of one or a few brethren: than it is lawful for me to do one man wrong; to do another man a courtesy withal; or then it is lawful for me to rob the Exchequer, to relieve an Hospital.

24. I see not yet how any of these six Reasons can fairly be avoided: and yet (which would be considered) if but any one of them hold good, it is enough to carry the Cause: and therefore I hope there need be no more said in this matter. To conclude then, for the point of Practice (which is the main thing I aimed at in the choice of this Text, and my whole meditations thereon) we may take our direction in these three Rules; easy to be understood and remembered, and not hard to be observed in our Practice, if we will but put our good wills thereunto. First, if God command, we must submit without anymore ado; and not trouble ourselves about the expediency, or so much as about the lawfulness of the thing commanded. His very Command is warrant enough for both. Abraham never disputed whether it were expedient for him, nor yet whether it were lawful for him to sacrifice his Son or no, when once it appeared to him that God would have it so.

43. Secondly, if our Superiors, endued with lawful authority thereunto, command us anything; we may and (where we have just cause of doubt ) we ought, to inquire into the lawfulness thereof. Yet not with such anxious curiosity, as if we desired to find out some loop▪ hole whereby to evade; but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our desires, both to fear God, and to honor those that he hath set over us. And if having used ordinary moral diligence bonâ fide to inform ourselves the best we can, there appear no unlawfulness in it; we are then also to submit and obey without anymore ado, never troubling ourselves farther to enwhether it be expedient yea or no. Let them that command us look to that: for it is they must answer for it, not we.

44. But then thirdly, where Authority hath left us free, no Command, either of God, or of those that are set over us under God, having prescribed anything to us in that behalf: there it is at our own liberty and choice, to do as we shall think good. Yet are we not left so loose, as that we may do what we list, so as the thing be but lawful; (for that were licentiousness, and not liberty: ) but we must ever do that, which according to the exigence of present Circumstances, (so far as all the Wisdom and Charity we have will serve us to judge) shall seem to us most expedient and profitable to mutual Edification. This is the way: God give us all Grace to walk in it. So shall we bring Glory to him, and to ourselves Comfort: so shall we further his Work onward, and our own Account at the last.

AD AULAM.

Sermon XIII.

WHITE-HALL, JULY 1641.

T He sense hangeth imperfect, unless we take in the former verse too. Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the whole former Chapter, and in the beginning of this, (to make the Romans more charitably affected one towards another without despising the weakness, or judging the liberty one of another) concludeth his whole discourse concerning that Argument. His Exhortations will do the better, he thinketh, if he second them with his Devotions; I have shown you, saith he, what you are to do: 〈 in non-Latin alphabet 〉 , Now God grant it may be done. Now the God of patience, and of Consolation grant you to be like-minded one towards another according to Christ Jesus; that ye may with one, &c.

2. In the matter or substance of which Prayer, (besides the formality thereof in those first words, Now the God of Patience and Consolation grant you: ) St. Paul expresseth, both the thing he desired; even their unity, in the residue of the fifth verse [ To be like-minded one towards another according to Christ Jesus: ] and the end for which he desired it; even God's glory, in this sixth verse [ That ye may with one mind, and with one mouth, glorify God, even the Father of our Lord Jesus Christ. ] Of that I have heretofore spoken, now, some years past: of this I desire by God's grace presently to speak. And like as in that former part we then considered three particulars: First, the thing itself, Unity or like-mindedness [to be like-minded; ] and then two amplifications thereof; one in respect of the Persons, that it should be universal and mutual [one towards another; ] the other in respect of the manner, that it should be according ( to Christ Jesus: ) So are we at this time, in this latter part to consider of the like three particulars. First, the End itself, the glory of God [ that ye may glorify God. ] And then two Amplifications thereof: the one, respecting the person whom they were to glorify, thus described [ God, even the Father of our Lord Jesus Christ: ] the other respecting the manner how, or the means whereby they were to glorify him [ with one mind, and with one mouth. ] Of which in their order: the End first, and then the Amplifications.

3. 〈 in non-Latin alphabet 〉 , That ye may glorify God. We must a little search into the words, that we may the more fully understand them. The first word 〈 in non-Latin alphabet 〉 , though but a Particle, hath its use: It pointeth us out to some end or final cause. Would St. Paul have so bestirred himself as he doth, spent so much breath, so much oratory, so many arguments; been so copious and so earnest as he is, by his best both persuasions and prayers, to draw all parts to unity: if he had not conceived it conducible to some good end? He that doth not propose to himself some main end in all his Actions, especially those that are of moment, and such as he will make a business of; is not like either to go on with any good certainty, or to come off with any sound comfort. There would be ever some fixed end or other thought of in all our undertakings and endeavors.

4. And so there is most an end; ( Nature itself prompting us thereunto:) but for the most part ( our Nature being so foully depraved) a wrong one. Omnes quae sua: he speaketh of it complainingly, as of an error that is common among men, and in a manner universal. All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts. Which upon the point is no better than very Atheism, or at the best (and that but a very little better) Idolatry. He that doth all for himself, and hath no farther End: make an Idol of himself, and hath no other God [The ungodly is so proud, that he careth not for God, neither is God in all his thoughts, Psal. 10.] He is so full of himself, his thoughts are so wholly taken up with himself, that there is no room there for God, or anything else but himself. But this self-seeking, St. Paul everywhere disclaimeth: Not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but at himself and his own things, what need the dissention of the Romans have troubled him anything at all: If they be so minded, let them go to it hardly; judge on, and despise on; tug it out among themselves as well as they can; bite and devour one another; till they had wearied and worried one another: what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is most what a thankless office ) to sit him down, let them alone, and say nothing. This is all true, and this he knew well enough too. But there was a farther matter in it: he saw his Lord and Master had had an Interest; his honor suffered in their dissensions: and then he could not hold off. 〈 in non-Latin alphabet 〉 , (as his Phrase is twice in one Chapter) he could not for his life forbear, but he must put in: for the love of Christ constrained him. We are by his example to make God our chiefest good, and the utmost end of all our actions and intentions. Not merely seeking our own credit, or profit, or ease, or advancement; nor determining our aims in ourselves, or in any other Creature: But raising our thoughts to an higher pitch, to look beyond all these at God as the chief delight of our hearts, and scope of our desires; That we may be able to say with David, Psal. 16. I have set the Lord always before me. That is a second Point.

5. And if we do so; the third will fall in of itself, to wit, his Glory; for he and it are inseparable. The greatest glory on earth is that of a mighty King, when he appeareth in state: his robes glorious, his attendants glorious, everything about him ordered to be as glorious as may be, ( Solomon in all his glory, Mat. 6.) There is, I grant no proportion here: ( finiti ad infinitum. ) But because we are acquainted with no higher; it is the best resemblance we have, whereby to take some scantling of the infinite glory of our heavenly King. And therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key, [ The Lord is King, and hath put on glorious apparel, Psal. 93. O Lord my God thou art become exceeding glorious: thou art clothed with Majesty and honor, Psal. 104.] But as I said before, it holdeth no proportion. So that we may not unfitly take up our Apostles words elsewhere, (though spoken to another purpose;) Even that which is most glorious here hath no glory in this respect, by reason of the glory that excelleth, 2 Cor. 3. 10. And the force of the Argument he useth at the next verse there, holdeth full out as strongly here: For, saith he, if that which is done away be glorious, much more that which remaineth is glorious. The glory of the greatest Monarch in the world, when it is at the fullest, is but 〈 in non-Latin alphabet 〉 , ( the word fitteth the thing very well:) a matter rather of show and opinion than of substance; and hath in it more of fancy than reality: ( 〈 in non-Latin alphabet 〉 , is St. Luke 's expression, Acts 25.) Yet as empty a thing as it is: if it were of any permanency, it were worthy the better regard. But that that maketh it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of Heaven remaineth, and shall not (cannot) be done away forever. The glorious Majesty of the Lord endureth forever, Psal. 104. If then that be glorious, much more this: but how much more, is more than any tongue can utter, or heart conceive. So that if we look at God, we cannot leave out Glory.

6. Neither, if we speak of Glory, may we leave out God, and that is a fourth Point. For as no other thing belongeth so properly to God as Glory: so neither doth Glory belong so properly to any other person as to God. The holy Martyr St. Stephen therefore calleth▪ him, The God of Glory. And the holy Apostles, when they speak of giving him glory, do it sometimes with the exclusive Particle 〈 in non-Latin alphabet 〉 , to the only wise God, or (as the words will equally bear it) only to the wise God be Glory: to him, and only to him. Yea, and the holy Angels in that Anthem they sang upon our Savior's birth, when they shared heaven and earth their several portions, alloted us our part in peace, and the good will of God, but with reservation of the whole glory to him. [Glory be to God on high, and in earth peace, and towards men good will. ] It is well and happy for us, if we may enjoy our own peace, and his good will, (full little have we deserved either of both, but much rather the contrary) but we were best take heed how we meddle with his glory. All other things he giveth us richly to enjoy; many a good gift and perfect giving. He hath not withheld from us anything that was his, and useful for us, no not his only begotten Son excepted: the best gift that ever was given, and a pledge of all the rest. Yea, and he will give us a kind of glory too; ( the Lord will give grace and glory, Psal. 84.) and that not a light one neither, nor fading away: but such as neither eye, nor ear, nor heart of man can comprehend; so massy, and so durable (an eternal and exceeding weight of glory. ) But that divine, infinite, incomprehensible glory, that belongeth to him as supreme King of kings, as his peculiar Prerogative, and the choicest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royal pleasure in that point, Isa. 42. My glory will I not give to another.

7. He will part with none, you see: it seemeth rather fifthly, (by the form of the Verb 〈 in non-Latin alphabet 〉 ) that he looketh for some from us. For what else is it to glorify, but to make one glorious by conferring some glory upon him, which he had not (or not in that degree) before. And to God how can that be done? whose glory is perfect, essential, and infinite: and to what is perfect, much less to what is infinite, can nothing be added. What a great admirer of Virgil said of him ( tanta Maronis gloria, ut nullius laudibus crescat, nullius vituperatione minuatur ) was but a flaunting hyperbole, far beyond the merit of the party he meant it to. But the like speech would be most exquisitely true of him, of whom we now speak; (indeed a 〈 in non-Latin alphabet 〉 rather than an hyperbole: ) Whose Glory is truly such, as all the creatures in the world, should they join their whole forces together to do it, could not make it either more or less than it is.

8. We must therefore of necessity forsake the proper signification of the word Glorify (which is to add some glory to another; either in specie, or in gradu, which before he had not:) and understand it in such a▪ sense, as that the thing meant thereby may be feasible. And so to glorify God, is no more than to show forth his glory: and to manifest to our own consciences, and to the world, how highly we praise and esteem his glory; and how earnestly we desire, and, as much as in us lieth, endeavor it, that all other men would also with us acknowledge and admire the same, Sing praise to the honor of his name; make his praise glorious, Psal. 66. Not make his essence to be more glorious than it is in itself: but make his praise to be more and more glorious in the eye and esteem of men; That so his power, his glory, and mightiness of his Kingdom might be known unto men; and that men might ascribe unto the Lord the honor due unto his name; and that men might sing in the way of the Lord, that great is the glory of the Lord. To endeavor by our thanksgivings, confessions, faith, charity, obedience, goodworks, and perseverance in all these, to bring God's true Religion and Worship into request; to win a due reverence to his holy name and word; to beget in others more high and honorable thoughts concerning God in all those his most eminent Attributes of Wisdom, Power, Justice, Mercy, and the rest: that is in Scripture language to glorify God.

9. One thing more from the Person of the Verb: and then you have all. It is not 〈 in non-Latin alphabet 〉 , That God may be glorified; and so leave it indefinite, and uncertain by whom it should be done: but 〈 in non-Latin alphabet 〉 , that ye may glorify him. The thing to be done: and they to do it. One would think the glorious Angels and Saints in heaven were fitter instruments for such an employment, than we poor sinful worms upon earth. Very true, they in heaven are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done here (in truth and singleness of heart) it is very well accepted. Poor things, God knoweth, our best services are, if God should value them but according to their weight and worth. But in his mercy (and that through Christ ) he graciously accepteth our unfeigned desires, and faithful endeavors