The Highest End and Chiefest Work of a Christian, Discourse 1

The Highest End and Chiefest Work of a Christian · Discourse 1

p. 1THE Main Duty of a Chriſtian.

1 Cor. 10. 31.

Whether (therefore) ye eat or drink, or whatſoever ye do, do all to the glory of God.

AS the higheſt Happineſs of Man conſiſts in the fruition of God and his favour; So the higheſt Vertue and Perfection of man, conſiſts in his being intirely devoted to God, by dedicating and Conſecrating all that he is, and all that he hath, and all that he doth, to the glory of God, according to the precept of this Text, which is the moſt tranſcendent Rule of Religion, the prime fundamental Law of godlineſs properly ſo called.

In Moral and Civil Converſation, between man and man, that Common Rule of Equity and Charity, is fundamental, viz. that Eveny Man ſhould do unto others as he would they ſhould do to him: In Politicks, or publick Acts of Civil State and Government, The ſafety of the People is the ſupream Law, and all things are to be done to that end: but in Religion the Canon of the Text is the only fundamental; Whether ye eat or drink. &c.

This general Rule is here brought in by the Apoſtle, upon a ſpecial and particular occaſion; viz. by way of Argument to confirm an Admonition p. 2given to the Corinthians, to beware of the Scandal of Idolatry, by Communion with the Heathens in their Sacrificial Feaſts, celebrated to the honour of their Idols. This Admonition the Apoſtle had begun at the 8^th. Chap. and, after a brief Intermiſſion, he reſumes it in this, v. 14. Where he declares, the main Reaſon why Chriſtians ſhould not partake with Heathens in their Idol Feaſts; namely, becauſe that would be to Communicate with, and to be partners in, the Idol-ſacrifices, and ſo to joyn in the worſhip of Daemons or Devils to whom thoſe Sacrifices were offered, v. 20. and therein to have communion with Devils. As in the Chriſtian Feaſt of the Lords Supper (which is alſo a Sacrificial Feaſt, or a feaſt upon the Sacrifice o… Chriſt's body and bloud, repeſented by bread and wine) they that are partakers of that Supper, are thereby partakers of the Sacrifice, viz. of the body and bloud of Chriſt v. 16, 17. And as in the Jewiſs Feaſt upon their Sacrifices, they that did eat of the Sacrifices, were partakers of the Altar; ſo they that are of the Sacrifices which by the Heathens were offered to Devils, v. 7. Fxod. 34.15.16. Rev. 2.14.Rev 2:14did thereby participate in their Idolatry, or Idol-ſervice… Which to do, was highly to prophane the name of God, and provoke him to Jealouſie, v. 22. by joyning Devils in a rivality with Him. And whereas ſome might Object, in behalf of Chriſtians, that their eating of ſuch meats was not to any ſuch end, they having no reſpect at all to the Id… or Devil, but eating theſe as common meats, without diſtinction:

To this tacit Objection the Apoſtle Anſwers p. 3that this they might do, ſo that it were without Scandal: as, if it were meat ſold in the Shambles (where ſome portions of Heathen Sacrifices might ſometime be ſold); v. 25.or ſet before them at a private Table, whereto they were invited, v, 27. in ſuch caſes they might eat freely without any queſtion. But if any man did take, or give notice of ſuch meat, telling them that it was a portion of an Idol- Sacrifice, and as ſuch, eaten in the company, with reſpect to that Sacrifice, then, and in that caſe, they ought not to eat of it; for his ſake that ſhewed it, and for conſcience ſake, not their own, but his or theirs who are ſubject to be ſcandalized thereby, by being confirmed in the ſin of Idolatry: which Scandal is a thing that tends much to the prejudice of Gods glory, which ought ever to be reſpected by a Chriſtian, Whether he eat or drink or whatſoever he doth.

Thus ſtands the Coherence, and Occaſion of the Text: Wherein may be noted theſe two general parts; Actus, & Finis ſive regula:

1. The Actions of men, which are to be regulated and ordered by a certain rule and end. Theſe are ſet down, 1. particularly by way of Inſtance, or Induction, Whether ye eat or drink: 2. generally, with an univerſal et caetera; or whatſoever ye do, Secondly The end or rule whereto or whereby, all theſe Actions are to be directed, is, the glory of God: Do all to the glory of God.

This general precept, or Exhortation, reduced into a Doctrinal propoſition, teachethus: that It is the Duty of Chriſtians whether they eat or drink or whatſoever they do, to do all to the glory of God: which propoſition my p. 4intention is to handle in the plaineſt method of Explication, Confirmation, and Application.

1. By way of Explication I ſhall enquire, What is meant by the glory of God, 2. What Actions of men are to be directed to this end; 3. How all ſuch Actions may, and ought to be regulated by, or directed to this End.

1. We are to conſider, What is meant by the glory of God. Anſwer; Glory is nothing but the manifeſtation of ſome eminent Excellency or Dignity, that appeareth in, or is attributed, and aſcribed to, a thing, or perſon: ſo that it is either abſolute, by way of Inherence or Emanation, or relative by way of Reflection or Attribution. Accordingly this word Glory in reference to God, doth ſometimes ſignifie the high and glorious Supereminency, Majeſty, and Excellency of God, who is all Glory, in his Eſſence, Acts, and Attributes; In all that he is, in all that he doth, and in all that can be truly conceived or ſpoken of him. And as with men, Titles of Dignity are commonly uſed to expreſſe, or deſignate, the perſons to whom they are attributed; as when we ſay, his Majeſty, his Highneſs, his Excellency, Honour, or Worſhip, we intend the Perſon himſelf; ſo in holy Scripture by the glory of God, ſometimes the Deitie it ſelf, and ſometimes the Perſon of the Deitie to which it is given, is expreſſed: [As 2 Pet 1.17, Then came a voice from the Excellent glory, that is, from God the Father] and Heb. 1, 3. Who (Chriſt) being the brightneſs of his Glory; that is of God the Father's glory, and the expreſſe image of his Perſon or ſubſtance; the latter words expounding the former.

p. 52. Glory in reference to God is uſed alſo, for all ſignes teſtimonies, and manifeſtations of his preſence, and many times for that peculiarity of praiſe, honour, and reverence, that is given, or to be given to God, as Pſal. 29.2. Give unto God the glory that is due unto his name, that is, the honour, as it is in the Margin. To give glory to God, is to apprehend, and acknowledg his glorious Excellency, Majeſty, and Supereminency, and to ſhew our reverence thereof, by Words, and Actions; this is to ſanctify his name, and to glorifie him as God, Rom. 1.21. To give unto him the glory that is due to his Name, that is, to Him, (for the Name of God ſignifies Himſelf) and to him alone ſeparately, as the Holy One, that is, the Only God. For he will not that his Glory (in any part or degree) be given to another. As when the Heathens did Sacrifice to Idols, if Chriſtians did partake with them in their Feaſts of joy and honour to thoſe Idol Gods, this was to give the Glory of God to Idols, by acknowledging in them, a kind of Deity, becauſe Sacrifice is an honour, or worſhip, peculiar to God; thus ſhould he be robbed of his Glory Which is the only thing that he is jealous of. This latter Signification of the word is that which is meant in this Text.

Second Queſtion: What are thoſe Acts of men which are to be directed to this end? Anſwer: This Queſtion is fully anſwered by the Apoſtle:

1. By way of inſtance in ſome Common natural Actions, ſuch as thoſe of eating and drinking, which were the particular Acts now in queſtion, and which is the reaſon of his naming them only.

p. 62. But withall, he ſhews the Extent of this Rule to be univerſal, reaching to all manner of humane Actions, Whether ye eat or drink, or whatſoever ye do, do all to the Glory of God.

I ſhall more diſtinctly remonſtrate the juſt extent of this rule in the following Propoſitions.

1. This Rule is principally to be underſtood of humane Actions, properly ſo termed; that is, ſuch Actions, as are under the direct Government of Reaſon, which is the difference of a Man from other Creatures. All arbitrary and voluntary Actions, i. e. ſuch as are under the Direction and Moderation of the underſtanding, and will of man, and ſo are capable of being deſigned to an end theſe, are all to fall under this Rule.

2. Propoſition: By doings in this Text, are comprehended, the Acts of the whole man, that is his thoughts alſo, and words, which (though it vulgar ſpeech, they be ordinarily diſtinguiſhed from actions, yet) are the moſt true and proper Acts of a man, as being incommunicate to other Animals, and therefore do as much fall under this rule as any outward Actions whatſoever. Thoughts Reaſonings of the Mind, and all elicit, or inward Acts of the Will, and Affections, are firſt to be regulated by this end. All manner of Affections ſo to be governed, as God may be glorified at leaſt not diſhonoured, by them; A Chriſtian mu… look to all his Affections, and Paſſions, of love hatred, deſire, delight, grief, fear, hope, &c. tha… they be ſo placed, and ſo managed, and moderated, as Gods glory may receive ſome Service, a… leaſt no diſ-ſervice from them. Whatever we ſpeak or think, we muſt therein have a due regard p. 7to the glory of God; who may be as much glorified or diſhonoured by theſe waies, as by deeds.

The like Extent hath this word do, in that other general Rule of our Actions, in reference to one another, before named, Whatſoever yee would that men ſhould do unto you, do ye unto them likewiſe. That Rule alſo is to be underſtood of Affections, as well as Actions, and to be obſerved alike, both in thoughts and words, as well as deeds: and in all theſe, not only with reſpect to meer Juſtice, but to Charity eſpecially, as appears by the Context in our Saviour's application of that Rule, Luk. 6, 30, 31, 32.

Third Propoſition: Not only the matter of our doings, is to be ordered by this rule; but alſo the manner, circumſtances, and all inferiour ends; that is, it behoveth Chriſtians to be carefull, not only that the matter of their doings be conſiſtent with, and ſubordinate to the Glory of God; but alſo that the manner, circumſtances, motives, and all ends of them, be likewiſe governed by the ſupreme End. For in theſe things eſpecially conſiſts the morality, and Regularity of humane Actions; which are good or evil particularly, in reſpect of the motives, manner, circumſtances, and intendment of them. Hence not only indifferent, but good actions (in themſelves and in reſpect of the matter of them) may be ſo Circumſtantiated, and intended, or deſigned, as God may be much diſhonoured by them: This Action of eating things Sacrificed to Idols, was in it ſelf an indifferent thing, as the Apoſtle declares in the preceding verſes, but by circumſtance of place, or company, it became unlawful, as it was prejudicial to the glory of God, p. 8by way of Scandal. So in common eating and drinking, it is not the matter, or object of theſe Actions; but the manner, ends, and circumſtances of quantity, quality, time, &c. that are to be regulated by this end. In good and religious Actions, the manner and intention is ſpecially to be regarded, that they be ever done in faith and ſincerity, without negligence, or irreverence, with pure and holy intention, and zeal to the glory of God; elſe they loſe their Religion, as ſhall be ſhewed again hereafter,

But here a Queſtion may be moved, Whether it be poſſible that all manner of humane Actions can be directed to ſo high an end, as the glory of God: For it may ſeem that this end is too high for ſome Acts to be deſigned unto.

Anſwer: It appears clearly by the inſtances which the Apoſtle hath given in the Text, of Eating and Drinking, (which are no other than naturall Actions, common to brute beaſts) that there are no humane actions ſo minute, indifferent, or inconſiderable, in their kind, but may come under this Rule, and be ſubordinated to this general end of Gods glory: which as it is the only deſign of God himſelf; ſo, (and therefore) ought it to be the deſign of all reaſonable creatures, as creatures as you ſhall hear: And that the height of this end doth nothing hinder the direction, or ſubordination of the leaſt actions thereunto, may eaſily appear, if we will but conſider, that all things in the world though never ſo low and baſe in their appearance, do, notwithſtanding, in their kind, and order, reach this ſame end: not only Man but the very Beaſt, may and doth glorify God, p. 9even in its eating and drinking; and all creatures elſe, even to the leaſt and loweſt, do ſerve this end; that is, they do declare the Glory of God: Not only the Heaven, the Sun, Moon and Starrs in their magnitude, motions, lights, and ſpecial influences, do declare the Glory of God, Pſal. 19.1. Pſal. 72.19.24. 1, 33.5.104.24.119.64.Ps 72:19Ps 72:24Ps 72:1Ps 72:33Ps 72:5Ps 72:104Ps 72:119Ps 72:64but the whole Earth and the fulneſs thereof, is full of his Glory, in as much as it is full of his goodneſs, mercy, riches; every ſubſtantial Being, together with every accident, quality, figure, motion, and operation thereof doth ſignally declare the glory of Gods power, wiſdom, and providence, were it perfectly underſtood. Hence the Pſalmiſt calls upon all creatures to praiſe the Lord, Fire and Hail, Snow and Vapours, ſtormy Winds which execute his Word; Mountains and all Hills, fruitful Trees and all Cedars, Beaſts and all Cattel, creeping things and Feathered Fowls, Pſal 148.7, 8. &c. And ſure, it is as eaſie to underſtand, and believe that the leaſt conſiderable of humane Actions, ſhould be directed to the glory of God, as that the leaſt Creature, Energy, Accident or Motion of a Creature (even to the lighting of a Sparrow upon the ground, Matth. 10.29.Matt 10:29and to the numbering of hairs upon a mans head) ſhould be under the particular notice and Government of his Providence; as is, or ought to be believed by all Chriſtians. If the infinite glorious wiſdom of God doth extend it ſelf to the taking notice of all that is under him, and all that is in, or done by any of his Creatures, (as certainly it doth) though no meaner a man than p. 10Saint Hierom, **Hierom in 1. cap. Habac. v. 13.by a moſt incredible Miſtake doth ſeem to deny it, as much as Epicurus or any of his School) much more is he to be thought to have a ſpeciall regard to all the Acts of Man, whoſe Being is the ſecond in honour after his Own. And if God takes notice of all our actions, they muſt needs ſome way or other concern his Glory, and ought much more to be noted and obſerved by our ſelves.

But for a more clear and full Satisfaction to this Objection, I ſhall now proceed to the third Queſtion, which only remains to be anſwered, for the compleat Explication of the whole Doctrine, that is, How the glory of God is to be reſpected in all our actions, or, How all the actions of men may, and ought to be regulated with reſpect to this end.

1. The firſt Branch of my anſwer to this queſtion, ſhall be that which I take to be the firſt intendment, and ſcope of the Apoſtle in this place; which is, that Chriſtians in all their actions, ſhould have ſuch a conſtant and heedfull regard to the glory of God, as that nothing be done by them to the prejudice, or derogation thereof, in any degree; that is, that no diſhonour may redound to God, by, or from any of their actions, in reſpect of the matter, manner, circumſtances or end of them. This is the moſt general ſenſe of the Rule, and that which ſeems primely intended in this place, as may appear plainly from the Context: wherein the Apoſtle admoniſheth the Corinthians (who lived among heathens, and were ſuch, till ſome of them had been p. 11lately converted to the Faith of Chriſt) not to eat of things offered to Idols, for this reaſon, becauſe their ſo doing, would be repugnant to the glory of God, which ought alwaies to be reſpected by Chriſtians, in whatſoever they do.

Now God, is diſhonoured by the breach of his Law, Rom 2, 23. Thou that makeſt thy boaſt of the Law, through breaking the Law diſhonoureſt thou God? More particularly, firſt by all ſuch Actions as are evil in themſelves; or ſecondly, by ſuch as (being good, or indifferent in themſelves) are evilly performed in reſpect of the manner, circumſtances, or ends of them; or thirdly by ſuch as have an appearance of evill. 1. By ſuch actions as are clearly evil in themſelves in reſpect of the matter of them; by all ſuch actions God is diſhonoured, aſwell ſuch as are committed againſt our neighbour, as ſuch as are committed immediately againſt God himſelf; whether the eidence of that evil proceeds from any written Word of God, or only from the common Law of reaſon, and humane underſtanding. For that ſame Effect of the Law wittten in the heart, Rom. 2.15. foreign.Rom 2:15which Saint Paul attributes to the Heathen, being equally common to Chriſtians, doth equally bind them, and cannot be ſuperſeded, or made void by the knowledg of the Written Law, which ſerves to perfect it. So that whiles the defect of that Law in the heart is only ſupplied by the Word, the Effect of it ſtill remaines: And if a Heathen ſhall be judged for things done by him, only againſt the Law of reaſon, his own conſcience accuſing him, as the Apoſtle ſaith, though he knows of no written p. 12Law of God againſt it; then doubtleſs ſo ſhall a Chriſtian be, for all ſuch Actions as he ſhall do againſt the ſame Law of his Reaſon and Conſcience, notwithſtanding he either knows not, or cannot remember any written word againſt it; For this Ignorance, as to ſuch particular Actions, is the ſame in both. For, although the Law of God, which is written in the Scriptures, be ſaid to be perfect, and thereupon is ſuppoſed to declare, in the Latitude of it's Senſe, and the juſt Conſequences thereof, the whole Will of God, that is, his preceptive Will, in whatſoever he requires, or forbids men to do: yet becauſe this perfection of Senſe, with the Conſequences, is not perfectly underſtood by any man, much leſs by all; therefore may there be many things therein required and forbidden, which will not from thence be particularly underſtood, much leſs remembred at all times. If therefore the Conſcience of a man from clear light of Reaſon, ſhall condemn any Action, which he is any way tempted to do, although he doth not remember any particular Text of Scripture whereby it is forbidden, he is nevertheleſs bound to abſtain from it, by that Law written in the Heart, and cited by the Conſcience.

But to return to the matter in hand, which is the Conſideration of God's Diſhonour in that which is done. It is manifeſt that God is diſhonoured only by ſuch Actions, as are contrary to his Will; becauſe no Act which is either agreeable to his Will, by way of Command or Approbation; or allowed by his Will, by way of Permiſſion, can be diſhonourable to him; unleſs he can be ſuppoſed to command, approve, or allow of his own p. 13Diſhonour: From hence it follows, that God is not diſhonoured by any ſuch Acts, as are purely indifferent in their individual exiſtence; becauſe that, Diſhonour imports a Contradiction to ſuch an indifferency, and ſo deſtroyes it; For it cannot be indifferent to diſhonour God. But whether there be any ſuch individual Acts, as are abſolutely indifferent, is a diſputable point, which I may not here ſtand to examine.

But, in general, every Act of Tranſgreſſion of the known Will of God, is a manifeſt derogation to his Glory, eſpecially that of his Soveraign Authority. And eſpecially every preſumptuous, i. e. wilful Tranſgreſſion; for that imports a plain Contempt of God, and his Authority; Therefore by this Rule, Chriſtians are eſpecially to be careful to abſtain from all preſumptuous Tranſgreſſions of God's Will, which way ſoever made known unto them, whether, by the written Word, or by the light of Reaſon, as before was ſaid.

Now thoſe Actions are moſt apparently contrary to the Will of God, which are evil in reſpect of the matter of them.

2. But it is no leſs manifeſt that ſome Actions, both which are indifferent, and which are good in reſpect of the Matter of them, may be evil in reſpect of the Manner, Circumſtances, and Ends of their Doing, as was ſaid before, and is too evident to need any proof; only this may be added, that as there are ſome kinds of Actions which cannot be made good, or indifferent by any Circumſtance whatſoever, as to hate God, to blaſpheme, or curſe him, to take his Name in vain, by falſe Swearing, &c. which Actions certainly p. 14are evil, not by any Arbitrary Law, or Will of God, but by their very Nature, and this Evil, ſuch, as no poſſible determination of God's Will, can, or could have acquitted them from; So are there ſome Acts (of the Soul eſpecially) which are ſo intrinſecally Good, as that they cannot become Evil, by any Circumſtance or End that is conſiſtent with their Being, as to love God above all, to reverence him, to defire his Glory above all things, &c: Yet I deny not, but that even in ſuch Actions (as they are now performed by men in the fleſh) there is ſome Imperfection; and that is an Evil, but not ſuch as denominates the Act to be ſo: except we will ſay, that it is impoſſible for the holieſt man that can be, to do any ſuch good Act, as is not a Sin. And then it were indeed a vain Queſtion to diſpute, Whether any ſingle Act can be indifferent; For if all ſuch Acts as have any, or the moſt goodneſs in them be Sins, it were a great abſurdity, to imagine that thoſe, which (being ſuppoſed indifferent,) have no Goodneſs in them, ſhould have no Evil; for then it would be apparent, that one Evidence at leaſt of their not being Evil, ſhould be, becauſe they are not Good; becauſe (by this Concluſion) if they were Good, they would be Evil.

3. God is diſhonoured by ſuch Actions as have an appearance of Evil, and therefore by this Rule alſo, Chriſtians are to abſtain from all appearance of Evil. This being the ground of that Precept of S. Paul, 1 Theſſ. 5.22: as it is rendred in our own, and moſt other Tranſlations. For there is another poſſible Tranſlation of the words, which ſeems to be favor'd by the Syriack Tranſlator, and p. 15is accepted by ſome Interpreters, viz. from all kind or ſort of Evil: foreign, ab omni ſpecie mali: But (beſides that this is a notable abatement of the ſenſe of the Precept) I doubt much whether the word foreign without Example elſe where in the New Teſtament, or the Septuagint, may be taken in ſuch a Philoſophical ſenſe: Certainly, Chriſtians ought to abſtain not only from ſuch things as are really Evil, but alſo from all things that may give a Suſpition, or carry an appearance of Evil: As for Inſtance; we ought not only to abſtain from Pride and Vain-glory, from Covetouſneſs, Deceit, Intemperance, and all manner of Unchaſtneſs; but alſo from all things that may give any ſuſpicion, or have any appearance of theſe Vices: for this Reaſon eſpecially, becauſe God is thereby liable to be diſhonoured.

Now that God may be diſhonoured by ſuch Actions as have an appearance of Evil in them, is evident: becauſe look how much appearance of Evil there is in an Action, ſo much appearance there is of Repugnancy to the Will of God, and conſequently ſo much appearance of Contempt, or neglect of that Will of God in him that voluntarily doth it.

Now this appearance of Evil in any Action, may be either to a man's ſelf only, or to others alſo, or to others only. For a Chriſtian to do any thing willingly, which hath a probable appearance to his own Conſcience, of being Evil, (though in truth it be not ſo in it's ſelf) is therefore a Sin, becauſe it implies a neglect, or want of reſpect to the Honour of God. Wherefore St. Paul in his Epiſtle to the Romans, where he alſo ſpeaks (as p. 16he doth here) of Eating and Drinking, with diſtinction of Meats, gives this general Rule: He that doubteth is condemned, (viz. of his own Conſcience, and therefore alſo, by St. John's Rule, 1 John 5.21. by God alſo) if he Eat. For whatſoever is not of Faith, is Sin: i.e. whatſoever is done, without a juſt and reaſonable perſwaſion, of the lawfulneſs thereof, is Sin. Faith here being put for ſuch a Perſwaſion, is called Knowledge in the ſame Matter, 1 Cor. 8.7: A Chriſtian ought to be ſo tender and jealous, or zealous, of God's glory, as not willingly to do any thing that he doubts to be offenſive to him. God himſelf in the ſecond Commandment, is ſaid to be a jealous God, in reference to his own Glory; and therefore forbad the Jews (as is conceived) the making of any manner of Images of their own Invention, to a ſacred uſe; and eſpecially all manner of outward appearance of worſhipping them. And when we thus know him to be ſo jealous of his own glory, it concerns us to be as jealous of any thing that hath any reaſonable appearance of prejudice, or oppoſition thereto. He that much honours, or loves any Perſon, will be fearful of doing any thing willingly, which he ſuſpects may diſparage or diſpleaſe him; or that hath any appearance of diſhonour, or diſreſpect to him. And this (as I ſhall ſhew afterwards) is a ſpecial importance of that general Duty of fearing God, that is, a reverend, and awful fear of doing any thing, that may appear to be diſhonourable, or offenſive to God.

2. But if this appearance or ſuſpition of Evil in an Action be not only ſuch, to the Actor himſelf, but to others alſo before whom it is to be done, p. 17the doing of it will be the more diſhonourable to God, becauſe it is ſcandalous: he is doubly guilty, that Sinn's openly, becauſe he doth not only act, but teach a Sin; For all viſible or known Actions, are exemplary, in their own nature; though there be no ſuch Intention; yea, though there be a contrary deſire in the Actor, that is, that his doing ſhould not be imitated.

But the main Queſtion is, What is to be done, in caſe this appearance of Evil in an Action, be only to others, and none at all to him that is to do it, but being to his certain knowledge, or perſwaſion, a lawful Action? I Anſwer, that, if this be known, ſuch Actions are ordinarily for that time, and that reaſon, to be abſtained from, by the Rule of the Text. For ſuch was the particular Caſe of Inſtance, with the Corinthians, to whom the eating of things offered to Idols, was indifferent in it ſelf, ſo it were done without reſpect to the Idol; but is forbidden by the Apoſtle, only upon the account of Scandal: as appears, not only by the fore-going Verſes, but alſo by the words following my Text, Give none Offence (i.e. Scandal, or occaſion of Stumbling) neither to the Jews, nor to the Gentiles; nor to the Church of God, i.e. neither to Chriſtians; The ſame Reaſon is urged to the ſame purpoſe more fully by the Appoſtle, in the 8. Chap. 8. v. to the end of the Chapter.

God is diſhonoured by all manner of Scandal, whether it be taken only and not given, or given and not taken; but eſpecially by ſuch as is given, and taken; or by ſuch as is ſo given as is likely to be taken.

And becauſe by this Text, we are required, as p. 18much as in us lies, to prevent all manner of diſhonour to God, which may be occaſioned by our Actions, therefore ought we to take heed of all Scandal, that may be taken thereby; that is, to prevent it as far as we may.

Now Scandal in the ordinary ſenſe, that is inſiſted upon by Practical Divines, is, Something done by any man, that is an occaſion of Sin in another: I ſay ſomething, becauſe every thing that may be an occaſion of Sin in another, is not a Scandal in their ſenſe, though in Scripture-phraſe the word is ſometime ſo uſed: But Scandal is given, either by ſome known Sin, which a man doth, or ſeemeth to do before others, or by ſuch indifferent Actions, as a man doth before others, by whom he knows, or hath reaſon to ſuſpect, they are reputed Evil.

To incourage others by Example (as well as otherwiſe) to the omitting of any Duty, or committing any Sin, is Scandal; From which a Chriſtian is to abſtain, in or upon a double Reſpect; Firſt, to the glory of God (according to the Rule o… the Text) leſt he ſhould be diſhonoured by the Si… of his Neighbour; Secondly, to the good of his Neighbour, leſt he ſhould be thereby induced t… Sin, to the hurt of his Soul. So the Two grea… Commandements of loving God above all, and … Neighbour as our ſelves, do joyntly concurr to in hi… bit a Chriſtian from all ſuch Actions; ſuch I ſay as though they be not ſinful in themſelves, no… yet have any appearance of Evil to him that doth them, yet will occaſion another man's Sin, by doing that (by the incouragement of his Example) which will be a Sin in him, becauſe he judgeth i… p. 19to be ſo: For he that doth an Act, which he thinketh to be a Sin, doth therefore ſin, becauſe he intendeth to Sin, by the conſent of his Will to that Action, notwithſtanding the apprehenſion of Sin.

Q. 1. But it may be demanded, What is to be done in caſe the Action that hath this appearance of Evil to others, be not indifferent, but commanded either immediately by God, or by ſuch as have Authority under God, over a man? Whether is a Chriſtian in ſuch a Caſe, to omit that Action to avoid the ſcandal of his Brother?

I anſwer, No ſurely. The reaſon is plain becauſe ſuch an omiſſion, is a ſin, and ſo a direct diſhonouring of God in it ſelf. But one Sin is not to be prevented by another. As, a man is not to do Evil, that good may come of it; ſo, neither may he omit the doing of that Good, which is commanded, to prevent others doing of Evil. To omit a neceſſary Duty, is a preſent certain Evil; the Scandal that may be taken thereby, is but accidental, and contingent, though it be probable: Love both to God, and our ſelves requires, that, if God muſt be diſhonoured, it ſhould rather be by another, than by a man's ſelf: Beſides, the omiſſion of ſuch Actions, gives generally as great, or a greater Scandal to others, as it removes from ſome. Were the Caſe ſo, that a far greater Sin, and Diſhonour to God, were like to be done by occaſion of this Action, than that Omiſſion would be; yet were we not allowed, much leſs bound, thus to prevent it; Becauſe, there is no poſſible Conſideration which can licenſe, much leſs oblige, a man to Sin. The leaſt Sin is not to be done, to prevent the greateſt.

p. 20Q. 2. But what if the Action be only good, and commendable, and not abſolutely commanded? For, ſuch Actions I think may be admitted (as well under the Goſpel, as in the Free-will Offerings, and voluntary Vows under the Law) without yielding the Doctrine of Supererogation: If ſuch Actions have an appearance of Evil, to others, whether are they to be omitted for that only Reaſon?

Anſw. If that Brother, who is ſuſpected to be ſcandalized by ſuch an Action, be truly weak, that is, uninſtructed, and not proud, wilful or obſtinate; and if that Scandal cannot be ſufficiently prevented, by inſtruction and due means of rectifying his judgment; I think, the Action ſhould for the preſent be omitted; Becauſe, all Actions commanded in their kind, are not alwaies neceſſary to be performed; according to the common Rule … the School, concerning affirmative Precepts n… binding ad Semper, that is, at every time. Indeed the general Precepts of Believing, and Fearin… God, and Loving Him and our Neighbours d… bind, both ſemper, and ad ſemper, that is, at a… times; but then, it is to the Habits, not to the elic… much leſs imperate, Acts of theſe Vertues that man is alwayes bound: It is not neceſſary (becau… not poſſible,) for a man alwayes to Elicit the Act of Faith, Fear, or Love; but the Diſpoſition a… Habits, muſt never be wanting, nor can be, in good Chriſtian. And if Acts commanded m… for ſome Reaſons, be omitted at ſome times, b… cauſe they bind not to all times; then much m… may ſuch Acts, as, being not commanded (though good,) are not neceſſary at any time, be omitted ſome time. 2. Becauſe (as before was ſaid) … ctions, p. 21not only indifferent, but good in themſelves, may become Evil by ſome Circumſtances; amongſt which, this may fall out to be one. 3. Becauſe the doing of ſuch a good Action, not commanded, may bring more diſhonour to God, by the ſcandal of it, than it will do honour, by the doing of it: And though we may not do the leaſt Evil, to prevent the greateſt; yet may we omit a leſs good, when it is not commanded, to promote a greater; 4. Laſtly, that general Rule, that God will have mercy, and not Sacrifice, may be applied to this Caſe, where the Soul of my Brother, is probably indangered, by my voluntary Sacrifice. But,

Q. 3. What if the Act that hath an appearance of Evil to Bretheren, which are truly weak, be barely lawful, and indifferent in it ſelf, neither commanded, nor yet good in its Nature or Kind, but yet neceſſary for the preſervation of a man's Life, Liberty, Eſtate or Credit, and cannot be omitted, without notable prejudice, and hazard to a man's ſelf in theſe Intereſts: Whether is a man bound to redeem the Scandal of his Brethren, with ſuch hazard or prejudice to himſelf or his Family? The Arguments producible for the affirmative in this Queſtion, are to be drawn, 1. From the Conſideration of God's Diſhonour, which by the Sin of another (occaſioned by this Act of mine) will be procured. 2. From the Debt of Charity, to the Souls of our Neighbours. For, the glory of God, and the ſalvation of our Bretheren, ought to be preferred before any temporal Intereſt of our own.

Anſw. It is certainly true, that the high regard which a man owes to theſe two things, will p. 22oblige a Chriſtian to do his indeavour, to prevent the impeachment of them, and therefore bind him to uſe ſuch prudential means as he is able, to prevent the danger of Sin in another; which may be done, without forbearing the Action, which his neceſſity, or juſt intereſt doth ſo much require. Had the Corinthians, for want of other Meat, been in danger to have ſtarved, or (by not eating this) any otherwiſe hazarded their Lives; I think they had not been abſolutely bound to abſtain, by the Apoſtle's meaning in the Directions, which here he gives them: which do not ſuppoſe them under any ſuch Extremity, but only invited to the Meat. In that Caſe of Danger, I think, To have proteſted againſt all reſpect and honour to the Idol, might have acquitted them from the Scandal, and made their eating that Meat, in ſuch a caſe lawful; though the Apoſtle hath not expreſſed any ſuch Exception, becauſe there was no occaſion for it. And though there were an expreſs Apoſtolical Interdict againſt eating things offered to Idols, Acts 15.Acts 15which was one of the eſteemed Precepts of Noah, yet it appears by S. Paul's Diſcourſes in the preceding Verſes of this Chapter, and elſewhere upon the ſame. Theme, that it was but a temporal, or proviſion… Edict, not obliging beyond the neceſſity of tha… Caſe, whereupon it was made. And this, I think, i… the Warrant, by which moſt Chriſtians do not now hold themſelves obliged by the ſame Edict, to abſtain from eating of Bloud, or things made thereof which yet was obſerved in the Church for ſo… Centuries, and forbidden by ſome Councils.

It is hard to think, that another man's Erro… p. 23or weakneſs (eſpecially when a ſufficient Remedy thereof is offered by me) ſhould reſtrain me of ſuch uſe of my lawful liberty, as is neceſſary to my own preſervation. If I were bound to redeem every accidental diſhonour to God, or hurt to my neighbour's ſouls by the loſs of thoſe benefits which Gods Providence affords me, it would be ſcarce poſſible to enjoy them at all.

But for a concluſion to this point of Scandal (the full and exact handling whereof agrees not with the model of a Sermon) I ſhall only adde a ſhort Inquiry into ſome of the reaſons or cauſes, whereby men are induced, to imitate others, in things againſt their own conſcience; the diſcovery whereof, will be uſeful, to reſolve ſome queſtions in this caſe. I ſhall name but two, which are both grounded upon the miſtake of the imitator.

Herein I ſhall take leave to borrow ſomething both of ſenſe, D. H. H.and words from a late reverend Author, who hath learnedly diſcourſed upon this Queſtion.

1. One reaſon whereby people are ſometimes incouraged to do that which is againſt their own conſcience, is, from their own miſtake of the action, or intention, of him whom they imitate, thinking him to do or intend that which he doth not. Thus it might have happened in the caſe of things offered to Idols, i. e. that a Chriſtian eating of ſuch fleſh, without any Recognition of the Idol, or reſpect to the Sacrifice, might have been thought, by ſome that might have ſeen him eat ſuch meat, to have thereby acknowledged ſome reſpect to the Idol, or approved the Sacrifice. p. 24And if the peril of the ſcandal depends upon ſuch a miſtake; that which is ſuſſicient to prevent, or remove that miſtake, or to clear the action, from ſuch a miſpriſion, (if it prove not ſufficicient to prevent the Scandal, which may be taken thereby, by one that will needs do a thing which he accounts to be evil, becauſe he believes I did the ſame, notwithſtanding my proteſtation to the contrary, yet) to clear me from the guilt of that ſcandal it will be ſufficient. For if my judgement, may be ſo much valued, as to be taken for a Warrant, for the doing of a doubtful action; my diſclaiming or diſavowing the action, which another thinks me to do, ought in all reaſon to be of greater force, to diſſwade him from the doing of it, than his own bare imagination of my practice, ſhould be to invite or incourage his.

2. A ſecond reaſon whereby men are incouraged to imitate another man in a thing which is againſt their conſcience, and, as they think, againſt the Law of God, is, becauſe they think, that it is done by them whom they imitate, as much againſt their conſciences, and againſt the known will of God. For an act of preſumption, in one, is apt to incourage the like in a nother: And as this is the common caſe in ſuch ſcandals as are taken by known unqueſtionable Sins, wherein one man is emboldned by another's Example, in that which both acknowledg to be evil; ſo may it be in reputed evils, or the appearances thereof in indifferent things: That is, another man may be incouraged to do that which he accounts to be aſin, by ſeeing me do the ſame thing, which he preſumes p. 25I alſo do know, or judg to be a ſin, and yet will adventure to do it: In this caſe, I conceive, a ſufficient manifeſtation of my aſſurance, or full perſwaſion of the lawfulneſs of that which I do, and of my reſolution not to do it, if I thought it to be a ſin, will be enough to prevent the ſcandal, ſo farr at leaſt as it might be imputable to me.

If the reaſon why another will dare to do a thing againſt his conſcience, be becauſe he thinks I do ſo too; that reaſon will be ſufficiently voided, by my declaring that I neither do, nor dare ſo do. So that it will not be alwaies neceſſary for me to forbear that action, which to me is lawful, where I have opportunity to declare my judgment thereof, to prevent the ſcandal of another: For if this declaration of my conſcience, be believed, it cuts off all appearance of preſumption in me, and conſequently all ground of incouragement to the like preſumption in another whoſe conſcience agrees not with with mine. If it be not believed, that cannot be my fault, nor any conſequence thereof imputable to me: But though it be not abſolutely neceſſary to omit an action (which by appearance of evil may prove ſcandalous) in ſuch a caſe, where a man hath opportunity to do ſo much towards the prevention of the ſcandal, as the forementioned proteſtation may import. Yet by the inſtance of the Apoſtle in the Context, I conceive a Chriſtian is ordinarily bound in charity, rather to forbear ſuch actions, than to adventure the ſcandal of them, with the Antidote of his bare proteſtation: which as it might eaſily have been made in the p. 26Corinthians caſe, ſo might it as eaſily have been adviſed by the Apoſtle, if he had thought it ſufficient in ſuch an ordinary caſe, wherein there was no more neceſſity of the action.

Thus much may ſuffice for the firſt Propoſition, ſhewing how this general rule is to be obſerved in all our actions by way of caution, that is, by conſtant and diligent care that nothing be done by us to the prejudice of Gods glory: This (from the Context) ſeems to be the prime ſcope of the Apoſtle, in this Text: But becauſe this falls much ſhort of a Chriſtian's duty, therefore is it not to be taken for the intire, excluſive ſenſe of this general Canon. For it is not ſufficient that nothing be done to the diſhonour of God, but juſt and meet it is alſo, that as much ſhould be done by us, as may be, to the honour and glory of God; that Chriſtians ſhould not content themſelves with a negative Religion, of not diſhonouring God; but that they ſhould make it their ſtudy, deſign, and ambition, to honour and glorifie him as much as they can: And therefore,

2. A ſecond Propoſition toward the full anſwer to the queſtion, How the glory of God may and ought to be ſought in all our doings, is this: Gods glory is to be deſigned by a general, and habitual, devoting and dedicating of a mans ſelf, and all that he hath, and doth, to this End: By ſuch an entire, habitual, intentional, devotion, or comecration of a mans ſelf, as a Holocauſt or whole-Offering to God, a man makes the glory of God the end of his being, and well being, and conſequently of whatſoever he doth in order to any inferior ends with reſpect to himſelf. Thus St. Paul p. 27exhorts the Romans to preſent their bodies a living Sacrifice, Rom. 12.1.Rom 12:1holy and acceptable to God; meaning by their Bodies (oppoſed to the bodies of beaſts uſed in the Levitical Sacrifices) their whole Perſons (elſe the body could not be a living Sacrifice oppoſed to the dead Sacrifices of beaſts) which he would have them preſent or offer, as a Holocauſt, or a Heave-offering to God: holy, that is (as that word preciſely ſignifies) ſeparate and conſecrate to the glory of God, and therefore acceptable to God: this he calls their reaſonable ſervice of God, both in contradiſtinction to the oblation, of unreaſonable and brute Sacrifices; and alſo, to ſignify; that this ſervice is eminently Reaſonable in it ſelf; There being the higheſt reaſon in the world that men which are reaſonable Creatures, and eſpecially Chriſtians, ſhould be thus ſeparated from the world to the ſervice and honour of God, as I ſhall ſhew afterward.

This Exhortation of the Apoſtle is excellently practiſed in that Prayer of the Liturgie after the Communion, in theſe devout words: Here we offer and preſent unto thee, ô Lord, our Souls and Bodies, to be a reaſonable, holy, and lively Sacrifice unto thee. As, when a man hath projected a main Deſign, and puts himſelfe upon the way of acting towards it, though he doth not in every act think of this end or explicitely direct every act thereunto; yet may he truly be ſaid to be acting towards it.

When a man is going a journey, and hath determined the end of it, and the place whither he will go; though he doth not think of the place, or of the end, and deſign of his journey, p. 28every ſtep or every refreſhment he takes in the way; yet may he be truly ſaid to intend that end, in every ſtep of the way, yea even in thoſe wherein he ſeems to go out of the way, only to to take in refreſhments to inable him to go on with the more cheerfulneſs: The common ends of thoſe Actions-which are named in the Text viz. eating and drinking were the preſervation of life, health, and ſtrength; and men are truly ſaid, to eat and drink for thoſe ends, although they do not think of thoſe things as oft as they eat. Thus may a man glorifie God in his ſleep when he doth not think of him; by deſigning that Reſt to his glory, as a means of refreſhing the body for his ſervice. This habitual devotion, of the whole man, to the glory of God, doth mainly conſiſt in two things:

1. In a ſincere deſire, and purpoſe of heart to obey the Will of God in all things, and that for this end, that thereby God may be glorified. For, as it is true (which before was ſaid) that God cannot be diſhonoured by any thing, which is not contrary to his Will; beeauſe every diſhonour of God is a Sin, and every ſin is a tranſgreſſion of the Will of God: So is it as manifeſt, that the greateſt honour and glory, that can be given to God conſiſts in the performance of his Will. For as God willeth nothing ſo much as his own glory, nor any thing but for it; ſo neither can any thing promote, or ſerve his glory, ſo much as what he willeth: nor any thing at all but what is at leaſt agreeable to his Will. But whereas there are ſome things approveable, and agreeable to his Will, which are not thereby commanded, it is p. 29to be noted, that our duty of ſerving his glory, doth conſiſt eſpecially in doing thoſe things which are commanded; which Obedience, ſaith Samuel, is better than Sacrifice: Therefore I limit the extent of this habitual purpoſe, (as it is a duty required in the Text) to the matter of obedience; not conceiving, that a man is bound to have the like general purpoſe for the doing of whatſoever may tend to the glory of God; For the Text doth not abſolutely require us to do whatſoever may be done, to the glory of God but whatſoever we ſhall do, to do all to the glory of God. Not that I intend to deny that a Chriſtian is ingaged in point of love, and gratitude, to promote and advance the glory of God, as much as morally he can: but that the Duty commanded in this general Precept doth not expreſly extend ſo farr; which yet doth extend to all the actions, which a man actually doth or ſhould do.

2. A ſecond thing wherein this habitual devotion to Gods glory doth conſiſt, is in an humble and cheerful willingneſs to ſubmit himſelf, and all that belongeth to him, to the appointment, and difpoſal of the Will of Gods providence; willing that God ſhould ſerve his own glory, in the diſpoſal of any thing that is his: and therefore alſo willing to ſuffer any thing that the wiſedome of God ſhall think fit to impoſe upon him.

3. But thirdly; Men do then act to the glory of God moſt expreſly and perfectly, when in their particular actings they do actually and explicitly conſider, deſign, and intend this end; when they have it in their eye, minding and ſetting p. 30it before them as the higheſt end of their doings, and are therefore careful to do ſuch things, and in ſuch manner as may make moſt for that end; when a man acts all for this end, denying himſelf, and all other ends in compariſon of this; when he doth ſet aſide all other ends beſides this, acting purely and ſolely for Gods glory; or when he ſets all ends behind, or below this, and makes them ſubordinate to it.

For when the Apoſtle teacheth us, to do all to the glory of God, his meaning is not, that this ſhould be the ſole End of all our Actions, but that it ſhould be the higheſt End, and that which ſhould Rule and Govern all other Ends; whereunto all other Ends ſhould be ſubſervient, or at leaſt-wiſe conſiſtent. For, God allow's us to love our ſelves, and requires us to love our Brethren; and therefore we may propound the good of our Selves, and our Brethren as ſome End of our Doings. God himſelf hath propounded to us other ends than this, in our Well Doing, in his Promiſes of Reward. Something we may do for the Honour of our Prince, and Countrey; yea, and for our own Honour too, ſo it be without Ambition and Vanity: This End of God's Honour or Glory, is not inconſiſtent with other honeſt Ends, much leſs repugnant, but Superior to them.

And as it is not neceſſary a man ſhould have no other End but this, ſo neither is it neceſſary nor poſſible, that a man ſhould expreſly propoſe this End to himſelf by an actual Intention in every Act of his Life: yet, it is the part of a godly man, frequently to conſider and reflect upon this End, and to have regard unto it, eſpecially in all ſerious and p. 31deliberate Actions, conſtantly in all Religious Actions, and carefully in all doubtful Actions.

I have now done with the Explication of this Doctrine, and am to proceed to matter of Confirmation; which, though it be not neceſſary (in reſpect of the Evidence of the Doctrine, which is no other than an expreſs Sentence of holy Scripture; yet may it be uſeful in order to the urging of the Practice, 1. To conſider how the ſame Duty is taught and required in ſome other Scriptures, 2. To ſhew the Equity, Reaſonableneſs, and Advantage of it, in ſeveral reſpects.

Another Text where this Duty is expreſly taught is in 1 Pet. 4.11. That God in all things may be glorified through Jeſus Chriſt: This is that which Chriſtians ought to aime at, that, God in all things may be Glorified.

And that this ſhould be the Deſire and Scope of every Chriſtian, is to be noted from the firſt Petition of the Lord's Prayer Hallowed be thy name that is, ſanctified (for I think the Latin word is better underſtood than the Engliſh) or, Glorified be thy name: Hereby we are taught, what ſhould be the firſt and chiefeſt defire of a Chriſtiau, namely the honour and glory of God's name: and that which is or ought to be the firſt and chiefeſt of our Deſires, ought to be the higheſt end of all our Actions: That which men pray for, they ought in their practice to aime at, and labour for; elſe their prayers are hypocritical, as going out of fained lips.

Seeing therefore we are taught before all things, to pray that God's name may be hallowed, and glorified, this ought to be our ſtudy and practice: The ſame may be alſo inferred from p. 32the following petitions, wherein we pray that Gods Kingdom may come, and his will be done on earth, as it is in Heaven. Gods name is glorified, when his Kingdom is advanced and eſtabliſhed, and his will is done; His glory is the prime object, and end of his Will: the holy Angels in Heaven do all things according to the Will of God, and to his glory: their only deſign, is to promote his glory: and we are to pray, and therefore to deſire, intend, and indeavour, as far as lies in us, that God may be glorified here on earth, by our ſelves, and others, as He is in Heaven.

The ſame thing is taught us in the Doxology in the cloſe of that prayer, For thine is the kingdome the power [and the Glory,] that is, All glory is due to thee.

Which may mind us of another Text of the Pſalmiſt, which together with a Precept for this duty, gives us the general reaſon, declaring the equity of it, Pſal. 29.1. Give unto the Lord, the glory, that is due unto his name. Therefore is Gods glory to be ſought in all our doings, becauſe this glory is due unto his Name; All glory is due to God; and that becauſe all things are from him and by him as Creator, Rev. 4.11. Thou art worthy, ô Lord, to receive glory and honour and power, for thou haſt created all things; and for thy pleaſure they are, and were created. Moſt juſt and reaſonable it is, the author of any thing ſhould have the honour of his own work. This reaſon is expreſly given by the Apoſtle, 1 Cor. 6.20. Glorifie God with your bodies and with your ſouls for they are Gods. God made all things for himſelf, that is for his own glory; and that which was His end, ought p. 33to be made ours too: elſe we ſhall diſappoint him, as far as lies in us. To ſtrengthen this Argument, we are to conſider; That not only our Being, is from God (which were enough to intitle him to the honour of all our doings) but alſo all our Actions, are dependent upon him; we do not only live and have our Being, from him, but in him we move too, we act all things by a conſtant ſupply of power from him: our meat, and drink, and every thing elſe that we uſe, are his gifts; ſo is alſo our ſtomach, appetite, and power of eating and drinking; therefore it is moſt unjuſt to uſe them to his Diſhonour, and moſt equitable to uſe them to his Glory. We have all from him jure beneficiario, and as Feudatories; with reſervation of ſervice, and honour to the donor, in the uſe of them. All rivers run into the Sea. All our ſtore is from the Fountain of Gods grace, and therefore ought in courſe of higheſt Reaſon, to be directed again into the Ocean of his glory, ſeeing we have nothing but from his bounty, and can do nothing but by his power; it is moſt unreaſonable we ſhould do any thing by his power, againſt his honour.

2. But, ſecondly, It is not only a point of manifeſt Equity and Juſtice, to promote and ſerve his Honour in all our doings, becauſe we depend upon him, not onelyonly for the original of our Being, but alſo for, and in all our actions: but it becomes us upon the ſame account, in point of gratitude, to honour him: A moſt ingrateful part it is, for us, that are ſo much obliged to him, for all that we have or have had, to do any thing willingly or negligenly to his diſhonnor. And this obligation of gratitude is increaſed, according to the Degrees p. 34of Gods bounty and mercy, towards us a… men, above other Creatures, and as Chriſtians above other men; and as we have in both reſpects partaked more of his liberality and grace, tha… is, more natural and temporal bleſſings, tha… other Men; and more grace, or means of grace tha… other Chriſtians.

3. And as in point of Equity and Gratitude we are obliged to honour and glorifie God for wha… we have already received from him; ſo in poin… of prudence, it concerns us to take heed of diſhonouring him, and thereby diſpleaſing, and provoking him, upon whom we ſtill depend intirely, and abſolutely for all that we do, or may need; and all that we may deſire, or hope for Let vulgar Reaſon judge, whether it be not again… common prudence, for a man wilfully to neglec… him, upon whom he hath ſuch an abſolute dependence, or, whether it be not a point of neceſſary wiſdom, to ſeek to gain and keep his favour, by being carefull to pleaſe him, in that which w… know to be his only intereſt, which is, h… glory.

The Equity and obligation of this duty might fu… ther be demoſtrated from the Excellency of God nature, from whence he is called the Lord of Gl… ry, Pſal 24.10.29.3, Eph. 1.17.Ps 24:10Ps 24:29Ps 24:3Eph 1:17the King of glory, the Father glory and the God of glory. H… we no ſuch dependence upon him as hath been mentioned, nor an… relation to him; yet, ought he to be glorified for h… own excellency, glorious Eſſence, and work… Amongſt men, honour is due to them, who a… nonourable (eſpecially in their perſonal qualifications) p. 35from them that have no relation to them, nor dependence upon them.

But our duty of giving glory to God ariſeth moſt clearly from our Relations to him, and his to us. For he hath aſſumed to himſelf all titles of Relation which require the greateſt honour, and reſpect from their ſubjected Relatives: ſuch are the Titles of King, Lord, Father, Huſband &c.

If we will demean our ſelves as becometh good Subjects to their King, as good Servants to their Lord, Children to their Father, Wives to their Husbands, then are we in all things to be carefull to preſerve, and ſeek his honour, who by the aſſumption of thoſe Titles hath as well honoured us, as obliged us to honour him.

It were eaſie to multiply reaſons to ſhew the abundant Equity and Obligation of this duty; but I ſhall add no more at this time, than the conſideration of two ſpecial duties whith every man ow's to God, and whereby in Scripture the whole duty of man is frequently deſcribed; theſe are, to fear God, and to love him with all the heart, and, all the ſoul, and all the might. Neither of which duties (ſo often urged in Scripture) can be truly performed without the obſervation of this rule, of giving God the glory of all we do; at leaſt in the firſt ſenſe, that is Without being carefull to preſerve the glory of God, and our reſpects thereto, in all that we do. For,

To Fear God, as it is an act of Religion (diſtinguiſhed from that ſlaviſh fear, which is found in Devils and wicked men) is to reverence his Majeſtie, and to have an aweful reſpect to his honour, p. 36in all things, being ever jealous and fearfull of doing any thing, that may diſhonour or diſpleaſe him,

It is a fear of Reverence, and higheſt Honour, which is the duty of men to God, Rev. 14.7.Rev 14:7as the higheſt Majeſty: ſuch as is that fear which is expreſſed by the Attribute given by men to their Soveraign Princes, when they call them Dread Soveraigns.

The like regard to the glory of God, muſt needs be in all them that love God, with that Divine, holy, and peculiar love, which is due to God, as God, that is, with all the heart, and all the ſoul, an… all the might, according to the tenour of the fin… and great Commandement. This kind of love is that which conſtitutes, and diſtinguiſheth, th… true filial fear of God. And that conſtant reſpect or regard, to the glory of God, which this Tex… requires, is, not onelyonly an inſeparable concomita… of ſuch a Love, but alſo an eſſential property thereof. For as all vertuous love (which the Philoſophe… calls love of Friendſhip) conſiſts in affecting an… ſeeking the good of the beloved, for his own ſake So the true love of God, muſt needs conſiſt, i… the ſecking of his honour, and glory, which is th… only good, which is competible to him. An… therefore there is no way for us, to teſtifie our low to God but this; at leaſt none, wherein this is no… contained. Therefore what ever pretences me… may make of love to God, who have no ſince… affection for his glory, can be no better than hypocritical. And muſt needs appear ſo, to the co… ſcience of the pretender, if he will conſider, th… the glory of God, is the only Intereſt, wherein … p. 37is capable of being ſerved. For as we cannot profit God, any way; ſo neither can we pleaſe him any other way, than by this, of aiming at hi Glory; or (which is all one) deſiring to expreſ our reſpect to him. That ſaying of the Apoſtle Love is the fulfilling of the Commandments, is verified as well of the Commandments of the firſt table, as of the ſecond; and doth truly import no leſs, than that love to God as well as men, doth confiſt in the keeping of his Commandements, according to the words of Saint John, This is the love of God that we keep his Commandments, and the like of our Saviour's, Joh. 4.3. Joh. 1….21.John 43 John 1:21If ye love me, keep my Commandments. But this is not the entire meaning of the words, but alſo that the right keeping of the Commandments, is only that, which proceeds from love to God; ſo that, were it poſſible for a man to keep all the Commandments, without any other love, than that which men have for themſelves, (which muſt needs be impoſſible, becauſe to love God is not only one, but the chief of the Commandments) he could not truly pretend to have kept any of them; at leaſt not in the Goſpel-ſenſe, that is, in Spirit and truth. To ſerve God in ſpirit, and truth (according to the Law of the Goſpel, and which I underſtand to be a main part of that Reformation under the Goſpel which the Author to the Hebrews mentions,) is, not only to ſerve him in the doing of ſuch things as are good in themſelves, and, as ſuch, diſtinguiſhable from the Ceremonial precepts of the Law; but alſo to ſerve him in love for his own ſake, that is, for his honour and glory. This is it, which diſtinguiſheth the good p. 38actions, of carnal and unregenerate men, from thoſe, of the truly faithfull. It is manifeſt by experience, that not only carnal Chriſtians, but the moſt barbarous Infidels, do many actions agreeable to the Law of God; but, in as much as no ſuch perſon, makes God the end of his actions, thoſe actions are not ſincerely good, nor ſo much as acts of Obedience to God, who requires to be obeyed in Love.

Now as theſe two common Duties, which expreſſe the whole ſervice of God, cannot be truly performed, without the obſervation of this general precept in the Text; ſo, much leſs can that, which is nothing elſe but the perfection of theſe, that is, the duty of holy Zeal for God. For godly zeal can have no other proper deſign, than the glory of God. But I forbear to inſiſt upon this, or to add any other reaſons for the confirming of the point, becauſe I ſhall have occaſion, by way of motive, to mention the ſame again, with others, in the practical Application whereto I am now to proceed.

THe firſt general uſe which is to be made of all Pradical Doctrines (ſuch as this is) is, foreign,that of Examination. As oft as we read, or hear of any duty, required from God and generally incombent upon all Chriſtians, i… is the proper part of every mans Conſcience, to reflect upon it ſelf, by way of Examination, whether that duty be, or hath been obſerved, an… performed by him? This therefore is now to be don by us in reference to this general rule … Chriſtian practice.

p. 39Let every one of us conſider, and examine, whether we have obſerved this rule or no in all our doings. And for the aſſiſtance of any Conſcience, that may be perſwaded to ſuch a faithful Application, I ſhall (from the premiſſes already laid down) draw up the Interrogatories, which each man ſhould charge upon himſelf to Anſwer.

1. Whether haſt thou had any ſuch regard to the glory of God, as to take heed of any doing thing, which thou knoweſt to be contrary thereunto? Haſt thou been careful to act nothing diſagreeable to his known Will? Haſt thou been ſo jealous and tender of his honour, as not willingly, or needleſly to do any thing which had any appearance of evil, to thy ſelf or to others, who were like to be ſcandalized thereby? Haſt thou conſecrated and devoted thy whole ſelf, and all the Intereſts of thy life, in the deſire and deſigne of thy heart, to God, and his glory? Haſt thou by a general propoſition, ſet God for the end of all thy doings? Haſt thou frequently minded, conſidered, and thought of, the glory of God in thy doings; and made it the rule, by which thou haſt ordered the matter and manner of them?

Theſe Interrogatories being all drawn out of the main parts of that Explication of this Rule, which hath been premiſed, are neceſſary to be put upon the Examination, by every Conſcience that (acknowledging this duty) would rightly cenſure it ſelf, in reference to the practice thereof; the Iſſue of ſuch an Examination, ſincerely made, may be of good effect to the foul, whatever the anſwer of the Conſcience ſhould prove to be. For, either it p. 40will tend to the Comfort of the Conſcience, which ſhall be able before God to teſtifie its own performance of theſe things, though with weakneſs and imperfection, or it will be uſeful, towards a profitable effect of Humiliation, and Repentance, upon the Conviction of the neglect of ſo main a duty: There can be no greater Comfort to the ſoul of a Chriſtian, than that which duly ariſeth, from the practice of thoſe premiſes: becauſe there can be no greater evidence of Sincerity in the heart, than that of ſuch a practice. For this (if any thing) is, to be really and truly godly, upright and faithful before God. Such a one is the man after God's own heart; Who is or can be, a more faithful ſervant than he that aimes at his maſters honour and ſervice in all that he doth? I may therefore with greateſt confidence ſay to ſuch a ſoul, Well done good and faithful ſervant, enter thou into thy Maſter's joy. The utmoſt of ſpiritual Joy, and Conſolation belongs to that ſoul; which certainly hath as high an Intereſt in Gods favour, as God hath in his heart. There can be no higher argument or evidence of the fear, and love of God than this; and conſequently, no better title to all thoſe promiſes, that are made to them that love or fear God. Oh that we were all able to apply this comfort to our own ſouls! Which is to be feared, can be done but by a very few.

I muſt therefore for an impartial application of this point proceed to ſuch matter of Reprehenſion as is due to ſeveral ſorts of perſons for the nonperformance of this duty. Which Reproof muſt needs fall moſt heavy upon them, who in ſtead of acting all to the glory of God, do act directly p. 41contrary to this end. It is too notorious to be denied, that moſt of the Affections, Thoughts, Words, and Actions of many men, are directly oppoſite, to the Glory of God. I ſpeak of ſuch, as not only (by infirmity) do ſometimes act contrary to the glory of God, but do make it their ſtudy, work, and main buſineſs, to diſhonour him. As if the glory of God were the object of their envy; and that they were reſolved to prejudice it, as much as in them lies, and that, as near as they can, He ſhould have no glory by them. Herein are wicked men, perfect children of the Devil, whoſe whole buſineſs it is to procure the diſhonour of God, and to oppoſe the glory which he ſhould have from men. And though it be ſcarce credible, that there are any men, which have any ſuch malicious defign, againſt God; yet the practice of many men is as ſubſervient to this Diabolical deſign, as if they were profeſſed Confederates, and had indeed combined with the Devil to this end.

It matters little to the Credit of this Nation that ſuch prodigious expreſſions of open blaſphemy, and defiance to God, as are ſaid, to be uſed by the **Je renie Dieu maugre dedieu.Italian and **malgrado dedeo &c.French Ruffians, are not heard amongſt us; ſo long as the plain ſenſe of them, is as loudly proclaimed in the lives; and actions, of our Countrimen, as it is in any of theirs.

To deny God, obſtinately cuſtomarily, induſtriouſly, in our works, or to act in deſpite of him, and all his Commands, is nothing leſs to him (but perhaps ſomething more) than in bare words p. 42of a prophane courſe, ſo to blaſpheme him as they are ſaid to do.

Others there are whoſe doings are not ſo notoriouſly contrary to the glory of God, yet have they no reſpect to it in any thing they do. They are no ſuch abſolute enemies to God, and his glory, as thoſe elder ſons of Belial, nor are they any true friends to him; but do as much neglect the glory of God, as others do oppoſe it: ſo far from doing all to the glory of God, that they do nothing at all to this end. They have no ſuch deſign, in any thing they do; they have other ends, in all that they do; and for This it is the leaſt of their care, it never enters into their thoughts: They never mind what becomes of Gods glory, ſo their own ends be ſerved. Oh how do the greateſt number of men ſlight, vilifie, and neglect, this great Deſign of the Creator, and his Whole Creation? How little are they moved with it at any time? There is no carnal or worldly end, ſo petty, and inconſiderable, that ſignifies ſo little to them, as this doth; or that will not move them much more, than any conſideration of this end. What a deal of ſtudy, and pains, will men take for other ends? how little will they do for this? what a cold Argument it is, to tell men, Such a courſe, or ſuch a practice, tends to the glory of God, and for that end is to be imbraced? Tell them of a courſe that will bring honour, profit, or pleaſure to themſelves in this world you move them to ſome purpoſe; But, if you talk of nothing, but the Glory of God, they regard you not. Yea ſo far are moſt people from reſpecting the glory of God, in all their actions: that they neglect it in their Religious p. 43actions which they perform not ſo much for this, as for other ends, which reſpect themſelves, as their Reputation and Credit, or at beſt the Peace of their Conſceinces which will not allways be maintained, with a totall neglect of Religion.

Hitherto I have ſpoken of ſuch perſons as do not, ſo much as pretend to the glory of God, in any thing they do,

But there are that pretend much to this end, who intend nothing leſs; Pretend to ſeek and aime at nothing ſo much as Gods glory, when their only ends are, no other than carnal, and worldly intereſts, as of Gain, Power, and Dominion, popular applauſe, and preferment amongſt men. 2 King. 10.162 Kgs 10:16Juſt as Jehu did when he ſaid, Come ſee my zeal for the Lord; whiles he ſought nothing ſo much as his own intereſt of Power and Dominion. Wretched duſt and aſhes, that we ſhould not tremble to make ſo bold, with the moſt ſacred thing in the world (the glory of God) as to make it a ſtale, and decoy, to the ſervice of our own baſe luſt, and humors.

But yet is not this altogether ſo abominable, as is the practice of them, that have had the face to pretend this ſame ſacred End, in ſuch actions as are moſt directly oppoſite thereunto: To pretend the glory of God, as the end of ſuch doings, which are as highly diſhonorable to his name, as the moſt malicious Enemy thereof, Satan himſelf, could ſuggeſt, as diametrically oppoſite to the will and honour of God, as the Zenith of the higheſt Heavens, is to the Nadir of the loweſt p. 44Hell. What greater wickedneſs can be acted, than that which hath been done in Gods name, and under a pretence of his glory? Who knows not that this hath been the plea of the very worſt of Hereticks, Schiſmaticks, Sacrilegious perſons, Perſecutors, Rebells, Traitors, Murtherers, and all ſeditious and factious perſons? And that, under the pretence, of advancing the Kingdome and glory of God, all manner of power, Civil and Eccleſiaſtical together with all law, equity, peace, order and right, hath been violently oppoſed? Yea & (which is the moſt prodigious riddle of impietie that ever was heard of) the ſacred Articles of Chriſtian Faith, all ordinances of Religion and all ſolemn Means, Methods, and Rites of worſhipping God, all maintenance and Miniſtery of the holy Goſpel, have been zealouſly oppoſed, upon no other pretence, than the Glory of God. As the Infidel Jewes would have perſwaded the blind man in the Goſpel, Joh. 9.24.John 9:24to give praiſe to God, by denying of Chriſt: So, have men been perſwaded to give glory to God, by prophaning his Houſe, robbing his Altar, perſecuting his ſervants; nay, what if I ſhould ſay, by blaſpheming his Name?

To ſay, That God may be blaſphemed, to the honour of his name, and that the groſſeſt acts of moral impiety, ſuch as prophane ſwearing, curſing, and all kind of uncleanneſs, riot, and drunkenneſs, may be profeſſedly done to the Glory of Gods free grace, is no more than hath been owned, and aſſerted, by our Ranters, and Libertines:

Not to mention the horrid opinions, and expreſſions of Gods being the cauſe of Sin, by neceſſitating, p. 45effectually and irreſiſtibly moving and determining the wills of men to the worſt of ſins; by an efficacious decree firſt ordaining the ſin, and then the eternal puniſhment thereof in hell torments, and all to the glory of God in his abſolute Dominion and Juſtice. I hope, the men who have held forth ſuch expreſſions, have not meant ſo ill as their words ſeem to ſignifie, to common ſenſe. And therefore, it is not my intention to parallel them to the forementioned ranks of profane mockers of God and his Glory: Only, I heartily wiſh ſuch Teachers, would ſadly conſider, whether thoſe Doctrines be like to produce any ſuch glorious conceptions of God in the minds of other men, as they pretend they do in theirs.

4. But my Reprehenſion cannot without partiality, determine in ſuch a liſt of perſons, as I have hitherto deſcribed; becauſe it may, moſt juſtly, be extended to a better ſort of Chriſtians, and indeed to the beſt, which are to be found amongſt us. For doubtleſs, We are all to blame in that we have ſo little regarded the Glory of God, in the general courſe of our thoughts, words, and actions; In that we have ſought our ſelves and our own ends ſo much, and Gods glory ſo little. How few of us, can ſay, but that other ends have been more regarded by us, than this? How ſeldome, and how ſlightly, do we mind this end? how little care have we to ſecure it, or zeal to procure it? Were this indeed our chief end, we would be more careful of our waies; we would not be ſo looſe, ſo carnal, vain and worldly, in our common Actions; ſo negligent, cold, lazy and ſleight in our Religious Actions. p. 46Were the glory of God more pretious to us, other ends would not be ſo much over-ſought by us. We have all cauſe to be humbled before the Lord, for this general ſin of neglecting his glory; hath the Lord deſerved ſo to be ſleighted by us? nay, Which of us can ſay, but he hath infinitely deſerved, we ſhould have had all the zeal that is poſſible for his Glory? Should he regard us, and our welfare, no more, than we do him, and his glory, what would become of us? With what face do we expect to appear before this glorious God, whom we have ſo much ſleighted? How can we pretend we love him with all our hearts, and all our might, whiles we have no more Affection, for that which we know to be his only Intereſt? and that which is ſo infinitely dear to him, is ſo little valued by us? How can we expect to be eternally glorified by him, and with him, that regard his Glory no more than we have done? Oh let us take the ſhame of this unkind and ingratefull neglect upon our ſelves.

And let me cloſe the Application of this point with a preſſed Exhortation, of all that profeſs to love and fear the Lord, from henceforth to be more mindful of this Rule in all their doings: To which purpoſe (conſidering the generality of indiſpoſition thereunto, which hath been already declared by way of Reprehenſion) I cannot think it needleſs to re-inforce the Exhortation, by ſome addition of Motives, and Arguments to the reaſons before alledged.

1. As, to know the end of his actions, diſtinguiſheth a man from a beaſt; ſo to chuſe and propoſe a good end, diſtinguiſheth a good man p. 47from a bad. As men and reaſonable creatures, we are to have ſome end in all our doings; and, as godly men, the glory of God ought to be our chief end, to which all others are to be ſubordinate, and therefore ought we not to have any end inconſiſtent with this.

Nothing ſo much dignifies an Action as the end of it, and no end ſo worthy as this, by which all actions are ſanctified; even the commoneſt actions while they are (though remotely) truly and ſincerely deſigned to this end, are hallowed; and without it, the moſt Religious action is profaned.

Herein conſiſts the form, eſſence, and ſpirit of Religion, properly ſo called. Godlineſs, both name and thing… is nothing elſe, but a Religious affection to God, expreſſed by ſuch acts, as are agreeable to his will and honour, and done for this end, becauſe they are ſo, he that counts or calls any thing Godlineſs which hath not this end, (that is, which hath not God for its end) doth not underſtand what he ſaith.

This alſo is true Holineſs in the moſt diſtinct and proper notion, which imports a ſeparation from the world, with a devoting of a thing to the ſacred Majeſty of God. Look how much a man is ſequeſtred from ſin, and from the world, and devoted to God, and his glory; ſo much Holineſs is there in him. Holineſs is commonly diſtinguiſhed into inherent and relative; but, to ſpeak ſtrictly, all holineſs in a creature, is relative; importing a ſingular conſignation unto God. Not, but that there is ſuch an inherent quality, as that which is called Holineſs, in all true Saints; but becauſe the p. 48reaſon of the name, and the formality of the thing conſiſts in the reference of this quality to God, as the rule and end of it. That kind of holineſs in men, which is commonly called inherent, or practical, conſiſting in diſpoſitions, habits, or acts, is ſuch only in reference to God and his glory, which is the object or end of them. And therefore no ſuch vertuous Habits, or Acts, as have not this reference, principle and end, have any thing of the nature of true holineſs in them. For this reaſon, moral vertues and good actions, of meer heathens, amount not to the nature of holineſs. A relative holineſs may be, (and is in Scripture) attributed to other things, both natural, and artificiall; but no creature is ſo truly capable thereof as Man; becauſe he is not only capable, of being ſeparated, and conſecrated, to the ſervice of God, by a power, or will, Extrinſecal to himſelf, as other things are; but by a proper deſign, dedication, and devotion, of his own. Man by by nature is a Sacred Creature, Ovid. Sanctius his annimal.having a kind of natural Conſecration to God, from that image of the Creator which is ſtamped upon him in the Indowment of Reaſon, Ratio res Dei, Tertul.which the Father truly calls a Divine thing: So, Man may be called the Prieſt of the viſible world, out of all the Tribes of living Creatures, elected, qualified, and appointed to celebrate the glory of God; nor only for himſelf, but as it were in the name of all the Creatures of this lower world.

This was his office and dignity according to p. 49the prime intention of his Creation. But, all mankind, being now, by original and perſonal ſin, profaned, & become unworthy of, indiſpoſed and unable to perform this Prieſtly Office; God hath been pleaſed to ordain a new Conſecration of Man unto this Prieſthood, by the grace of a new Sanctification in Chriſt, effected by the Spirit of God, which is the Ʋnction from the Holy one, 1 John 2.20.27. given to all true Chriſtians, whereby they are made a holy Prieſthood to offer up ſpiritual Sacrifices acceptable to God by Jeſus Chriſt.1 Pet. 1.5.1 Pet 1:5

This is the true nature of holineſs; and therefore, as Saints, we are eſpecially bound to the obſervation of this Rule: Rom. 1.7. 1 Cor. 1.2.Rom 1:71 Cor 1:2And Saints we are by Calling, as many as profeſs our ſelves to be Chriſtians:

For to profeſs Chriſtianity, is to profeſs a Separation from the prophane world, and the fleſh, and to be devoted unto God, the Father, Sonne, and Holy Ghoſt, according to the expreſs form of our Baptiſm. And that we are obliged to this duty as Chriſtians, may further be inferred both from the Example, and Precepts of Chriſt, which as Chriſtians we are ingaged to follow. And every man is ſo much a Chriſtian, as he is conformable to the Example, and Doctrine of Chriſt, or, to ſpeak in the Apoſtle's phraſe, as Chriſt is formed in him.

But if we look upon the Example of Chriſt, we ſhall find that the main deſign of his whole life, in all that he did, ſaid, or ſuffered, was the Glory of his Father, Joh. 17.5. I have glorified thee on Earth, I have finiſhed the work which thou gaveſt me to do; p. 50Joh. 7.18. He that ſpeaketh of himſelf, ſeeketh his own glory, but he that ſeeketh His glory that ſent him, is true, and no unrighteouſneſs is in him. Joh. 8.50. I ſeek not mive own glory. Joh. 5.30. I ſeek no mine own will, but the will of my Father which ſe… me. And for the Precepts of Chriſt, they are all particularly levelled at this mark, that God may be glorified in us, as he was in Him.. This Apoſtolical precept, is it ſelf no other than a Precept o… Chriſt's, who ſent his Apoſtles to teach all tha… they ſhould make Diſciples, Mat. 28.20.Matt 28:20to obſerve all that he had commanded. That firſt branch of the Angels Song at the birth of Chriſt, doth ſhew what was th… ultimate end of his Incarnation; For thoſe Words Glory be to God on high, &c. are not only Voti… importing a laud, or holy vote; but alſo Ind… cative, and Doctrinal, ſhewing as well wha… would, and ſhould be, the effects of Chriſt Comming as wiſhing that they might b… ſuch.

Another Motive to this duty may be draw… from the Omnipreſence of God and His O… niſcience. It behoves us to have a conſta… due regard, to the glory of God in all our doin… for this reaſon, becauſe they are all done in … Preſence, and in his Eye: And becauſe he ta… particular notice, not only of all our though… words and deeds, but alſo of the Deſignes, E… and Intentions that men have in them. He obſe… veth what regard men have to him, and how m… he is reſpected, or neglected in any Carriage … Action of men. And what Subject will not … careful of his behaviour, in the Kings preſen… p. 51that it may be ſuch, as may ſhew a due reſpect to his Honour?

But this is the caſe of all men: we are continually in the preſence of God, we think, ſpeak, and act all before God; and therefore ought to have a conſtant reſpect to his glory, if we have any reſpect to himſelf: For he that reſpects not the glory of God, reſpects not God at all. Men have other Intereſts wherein they may be ſerved by their Attendants or Friends, beſides their honour; as pleaſure, and profit. Much may be done, to ſerve an earthly Lord in his pleaſure, or profit, which is againſt his honour.

But the only intereſt that God hath, is his Honour; he is incapable of any Profit: therefore when we have done all we can, we are unprofitable ſervants to him. Profit our ſelves we may (as we ſhall hear, and no way ſo much, as by obſerving the duty of the Text) but Him we cannot profit. And though we may pleaſe him, yet that can be no otherwiſe, than by honouring or glorifying him. Where there is a zealous and faithful affection, it will move a man to promote the honour of the perſon affected, in his abſence, and in ſuch things as he is never like to know of: And therefore, if we loved God, we would ſeek his glory, though he ſhould take no notice of it. But to neglect this in his preſence, and under his ſpecial obſervation, argues not only want of love but many degrees of contempt. On the other ſide, it is not only an ingagement, but an incouragement, to direct our doings to God…s glory, becauſe we know he ſeeth and obſerveth what reſpect we have to him, and is ready to reward it. Which brings me to the laſt motive that p. 52I ſhall mention; and that is to be drawn from the benefit of this practice to a mans ſelf: Such ſhould be the diſpoſition of a Chriſtian, that he ſhould be deſirous of Gods glory, though it were without any benefit to himſelf; nay, though it were by his own annihilation or deſtruction: Such was the affection of Moſes, Exod. 32.32. Rom. 9.3.Exod 32:32Rom 9:3and Saint Paul, in thoſe heroical expreſſions of higheſt piety; wherein they wiſhed to loſe their part in their everlaſting injoyments of God's favour, rather than he ſhould want the Glory of his Mercy in the multitude of their Bretheren: For, though I think it poſſible, they might alſo in their wiſhes prefer the good of their bretheren, as being many, before their own ſingle felicities: yet, becauſe, by my Text, I know it was their duty, even in ſuch a choice, to reſpect God's glory principally, therefore I conclude they did ſo. And though I would not intimate any thing to the abatement of their praiſe in thoſe expreſſions; yet do I think it, no extrem hard choice to a religious mind, to preferr the glory of God, before any poſſible felicity of his own; becauſe he may preferr it before his Being, which he knowes to be neceſſary to ſuch a poſſibility. I can eaſily believe, that ingenuous Author ſpake very Cordially, who concludes his Book, Relig. Med.with that high ſtrain of piety: Let God be glorifi… though with mine own deſtruction. Indeed, I much doubt, whether it be poſſible for a man t… wiſh, or be content, to be damned to the Etern… forments of Hell, and to lie under the curſe and hatr… of God, upon this condition, or to this end, th… God may be gloried; But ſimply to loſe Hea… p. 53and (if it could be) his Being withal, upon ſuch a condition, I think might be the deliberate choice, of a devout ſoul. But becauſe God hath not put us upon any ſuch choice, we need not ſolicit our own Conſciences, with any ſuch imaginary ſuppoſition. And though the Rule of the Text, be indeed a perfect Rule of Self-denial, juſtly underſtood; yet ſuch is the goodneſſe of God, that he will reward the practice of it: and becauſe he hath promiſed ſo to do, it can be no part of our duty, to ſet aſide all reſpect to the benefit of our duty, becauſe ſo to doe would be to fruſtrate one end of his promiſes, and to ſleight his bounty, which would be a plain oppoſition to his Glory, which we pretend to ſeek.

They are therefore no ſuch friends to God's glory as they pretend, that ſay; Men ought not to reſpect their own benefit, in any ſervice that they do to God.

Beſides the preſent comfort of a mans own Conſcience, bearing witneſs of his integrity, and uprightneſs of heart to God-ward, (whereof this conſtant ſeeking of his glory, is the moſt infallible evidence); 1 Sam. 2.30.1 Sam 2:30the Lord hath promiſed that he will honour them that honour him, and hath provided a Crown of glory, for them that glorifie him: And certainly the degrees of glory hereafter will be anſwerable to the degrees of zeal and Induſtry that men had here, to glorifie God: the more a man ſeeks God's glory, the greater ſhall be his own glory; whereas he that acts not for God, cannot in reaſon expect any reward from him, for any thing that he doth, how good, or how much ſoever it be.

The want of this end, or preferring any other before it, fruſtrates a man of the heavenly reward. p. 54I ſay, the heavenly; becauſe ſome temporal reward may be received, for well doing, by him that hath no ſuch ſincere reſpect to Gods glory. He that hath other ends which he reſpects either only, orchiefly, ſhall have other proportionable rewards, 2 King. 10.30.2 Kgs 10:30as Jehu had. But if thou doſt all, for the glory of God eſpecially, (though not only) all thy doings, and all Gods dealings, and mens doings, or dealings by thee, ſhall be turned to thy good, Rom. 8.28. We know that all things work together for good to them that love God.

Before I conclude my diſcourſe upon this point (which I have already declared to be the moſt fundamental Canon of Chriſtian Religion); I ſhall add to what hath been hitherto ſpoken concerning it, 1. Some ſpecial Notes or Characters, whereby it may be diſcerned, whether a man walks according to this rule, or no. 2. Some particular Directions uſeful to be obſerved, in order to the general practice thereof.

Firſt I ſhall propound ſome proper ſignes, whereby a man may be able to judg whether he hath any ſuch religious affection, to the glory of God, as this duty requireth.

1. He that hath an intire loyall heart, to God and his glory, will value Gods intereſt above hi… own, in every thing that he hath, or doth: This is a generall note of integrity to God-ward. If the heart be truly faithfull, there will be no intereſt of his own, ſo precious to him, as the intereſt of God. Men in the fleſh have many intereſts, ends, and projects, which they ſeek in order to the contentment of their various appetites; as bodily life, eaſe, ſafety, liberty, wealth, health, honour and pleaſure. p. 55Now it is the part, and property of a godly man, to conſider, that as God hath a general intereſt in every thing that is, or is done, in the world; ſo he hath a more ſpecial intereſt in him, and all that belongs to him; in reſpect of the propriety which he hath in him, and his ſpecial and peculiar ingagement to him, above other men.

The intereſt that God hath in the world, and all things that belong to it, is univerſal, and tranſcendent, infinitely above any intereſt that a creature can have in any thing, whereto he may pretend the moſt abſolute propriety. The Earth is the Lords and the fulneſs thereof. Ezek. 16.17. &c. Thou haſt taken thy fair Jewels of my Gold, and of my Silver; which I had given thee, and madeſt to thy ſelf images of men, and did'ſt commit whoredom with them. And took' thy broydered garments, and coverd'ſt them, and thou haſt ſet mine oyle, and mine incenſe before them; my meat alſo which I gave thee, fine flower, and oyle, and hony, wherewith I fed thee, thou haſt even ſet it before them, for a ſweet ſavour— Moreover thou haſt taken thy ſons and thy daughters, whom thou haſt born unto me, and theſe haſt thou ſacrificed unto them to be devoured. No mans money, meat, garments, children, are ſo much his own, as they are God's. God's gifts they are all, and tis he that gives us an intereſt in them, but doth not deſtroy or evacuate his own. For God's deed of gift to the creature, doth not alienate the propriety, as man's doth; he doth never give away any thing, from himſelf, and therefore may ſtill command, what ever he hath given; and take it away again, with as much juſtice, as he gave it with mercy: What ever we have, we p. 56hold by title of frank Almoign, as the Lawyers ſpeak, and as uſu-fructuaries rather than proprietors.

But beſides this common intereſt of God's, as the true and ſoveraign proprietor of all things, he hath a ſpecial intereſt in his own people, and in all that is theirs, as his peculiar ſervants: And this is not only to be acknowledg'd by them, but preferred before any intereſt of their own; and ſo will be, by every faithful ſervant. And therefore he will be content at any time, to reſign and depart from, neglect and diſregard, his own intereſt, to promote, ſalve or ſecure, the intereſt of God's glory. Agodly man looks upon all that he owns, as God's, more than his; and therefore will be ready to uſe it, or leave it, lay it down, or lay it out, according to the will of God, and as may make moſt for his glory.

Agreeable to this firſt general Note of obſerving this rule, is the practice of Self-denial, and Mortification of carnal luſts. Look how much of ſelf-denial is found in any man, ſo it be ſincere (and not partial, denying himſelf in one thing, to ſerve himſelf in an other) ſo much of Religion towards God. For the greateſt Let, that men have from ſeeking God's glory, is ſelf-love: Carnal ſelf-love (I mean), or inordinate love of the carnal Self. For there is an innocent kind of ſelf-love founded in the law of nature, and ſuppoſed in all the promiſes of reward, to the obedience of God's Commandments, as they are propounded for motives thereunto. Whiles God doth invite or incourage us to ſeek, and ſerve him, with promiſes of advantage to our ſelves, by ſo doing, he muſt needs allow us ſome meaſures of love for our ſelves, elſe p. 57ſuch arguments would be no juſt motives to obedience, but temptations to ſin, if all ſelf-ſeeking were ſo. Such motives could have no effect at all upon our wills, if we did not love our ſelves; nor any good effect, if we might not.

Indeed, this natural ſelf love is ſo far from being a ſin, or breach of any Commandment, that it is the rule, and meaſure, of the great Commandment of Charity: expreſſed in thoſe two general, and equivalent precepts, Thou ſhalt love thy Neighbour, as thy ſelf; And, What ſoever you would that men ſhould do unto you, do you unto them likewiſe. And though this Self-love be no where commanded, in expreſs terms, becauſe it needed not; yet the immediate effects, and inſtances of it are: As, when we are commanded to lay up for our ſelves treaſures in Heaven; to ſeek thoſe things which are above; to work out our own ſalvation with fear, and trembling; to uſe all diligence to make our Calling and Election ſure &c.

But to return from this Digreſſion: Though it be manifeſt by the premiſed diſcourſe, and, without it, by the direct light and law of nature, That there is a kind of ſelf-love which is more than innocent, and conſequently, which can be no impediment to that love of God, which is to be exerciſed in the ſeeking of his glory, but may be ſubordinate, and ſubſervient thereunto; Yet that which is commonly underſtood by the name of ſelf-love is indeed the greateſt Enemie to the love of God: And the ſeeking our Selves inordinately is in truth the only thing that diverts us from the ſeeking of God, and his Glory. For, though a man may be turn'd aſide from his duty of obedience p. 58to God, by an irregular love, or fear of men. And though the pleaſing of men be an ordinary temptation to that which is diſpleaſing to God, yet, both that love, and fear of men, is reducible to ſelf-love as its principle and end. And this vitious Self-love though it be not the only thing which is underſtood by the name of Original ſin yet may it fitly enough be ſo called: in as much as upon ſtrict examination, it may be found to b… the root, and original of all actual ſin, both of omiſſion, and commiſſion: So that in what degree … man is able to overcome this Lett, in ſuch degre… he is free and prepared to ſeek and ſerve the glor… of God. And he that is throughly willing, and able to deny himſelf, ſhall find nothing to lett him from ſerving of God.

And yet ſo true it is, that whiles God wills us … have ſuch an univerſal reſpect to his glory, as … expreſſed in this Rule, he doth not inhibit us the love of our ſelvs, that, upon a right underſtanding … the matter, it will be evident to a true believer. That he loves himſelf beſt, that loves God better. And this is moſt manifeſt upon the account of that finall happineſs, which is promiſed in the life to come, to them that love God. And, becauſe this is the chief and higheſt intereſt of a believer, it is certain that the beſt way to ſecure, and promote a man… own intereſt, is to ſecure the Intereſt of Gods glory, with the utmoſt of fide lity and holy zeal.

Secondly, He that hath ſuch a true reſpect to Gods glory as this Text requires, will be grieved at, and for, the diſhonour of God; whether it be done by himſelf, or by others.

1. As oft as his conſcience ſhall charge him p. 59with the doing of any thing contrary to the glory of God, he will be heartily grieved for it: And this is that which the Apoſtle calls Godly ſorrow, or ſorrow according to God: namely that only, whereby a man is ſorry for the diſpleaſing, or diſhonouring of God.

Godly Sorrow is the Scripture-name for that which the Schools call Contrition, and is the proper effect, and therefore an infallible ſigne of love to God. A carnal man, and he that is worſe, a reprobate, and a devil, may be grieved for ſin, as it is the cauſe of Miſchief or miſery to himſelf; but not at all, as it is diſhonourable and offenſive to God. The carnall man's ſorrow, which he pretends for his ſin, is not ſo much, nay not at all indeed for the ſin, as ſuch; but for the events, and conſequences thereof, which he either feels or fears. And yet this is the only ſorrow which the School Doctors underſtand by the term of Attrition; which ſome of them maintain to be ſufficient to Salvation, if it be joyned with Abſolution, or but the Vote of it: By which Doctrine, all neceſſity of love to God, or reſpect to his glory is perfectly excluded.

2. But whoſoever hath a true reſpect to the glory of God, will not only be grieved for his own ſinnes, but alſo for the ſins of others, upon the ſame account; becauſe thereby God is diſhonoured. Pſal. 119. 136. Rivers of tears run down mine eyes, becauſe they keep not thy Law, and v. 158. I beheld the tranſgreſſors, and was grieved, becauſe they kept not thy word. Other mens ſins were his ſorrows: He was more grieved for other mens ſins, than they were for their own. Lot in Sodom was vexed with the filthy converſation of the p. 60wicked, 2 Pet. 2.7, 8. A faithfull ſervant, or well diſpoſed Son, cannot indure to ſee, and hear his Maſter or Father diſhonoured. Nor will any true friend, be unconcern'd in the reproach of his friend. He therefore that hath the patience to ſtand by, and hear or ſee the Name of God blaſphemed, or his holy Will violated, without any ſentiments of diſpleaſure, can neither be the ſervant, child, nor friend of God: And he that hath any intire affection to the glory of God, will deſire and indeavour, as much as in him lies to prevent the impeachment thereof, by others as well as by himſelf: and that not only by removing of ſcandal (as in the caſe of the Corinthians, which Saint Paul here ſpeaks of) but by all the offices of ſpiritual charity, viz. by admoniſhing, reproving, exhorting, counſelling, &c. and by performing all the duties of his place, towards ſuch as relate unto him. He that truly loves God, will deſire as many rivals, and make as many friends for God as he is able.

3. He that is truly deſirous of and ſolicitous for, the promoting and maintaining God's glory, will rejoyce in it more than in any thing elſe. If God be glorified in any thing that is his, he will rejoyce in it more than at the improvement thereof to any advantage of his own. He will not be contented only, but glad God is glorified though no other end of his be ſerved, nor benefit ariſeth to himſelf: yea, though it be with the croſſing of his own intereſt; though he ſuffers much by a good action, yet his heart is comforted, and abundantly ſatisfied in the Glory of God.

p. 61And not only when God is glorified by his own doings or ſufferings, will a godly man rejoice; but likewiſe, to ſee the ſame event procured by others, whoſoever they be. He that is truly good, would have other men better than himſelf: And he is no Saint indeed that envies an other ſhould deſervedly obtain that name. Phil. 1.18.Phil 1:18Moſes out of his zeal for Gods glory, Num. 11.29.Num 11:29wiſhed that all the Lords people were Prophets: Hezekiah rejoyced to ſee the liberality and forwardneſs of the people for the ſervice of God, 2 Chron. 29.36. and 31.8. David was glad when they ſaid unto him, Come let us go into the houſe of the Lord, Pſal 122.1.

4. An other ſign of a mans walking by this rule, is, when he is careful of his Actions, as well in Secret, as in Publick. For a man to be as religious and conſciencious, in ſecret, where he can have no other witneſs, but God, and his own conſcience; as he is, or would ſeem to be, in or before, the greateſt company of men: is at leaſt a very probable argument, and evidence of a pure and pious intention, and of a ſincere reſpect to the glory of God. Becauſe, ſo to do, imports a conſtant acknowledgment, and ſenſe, of Gods Omniſcience, together with an awful reſpect, and vigilant care to pleaſe, or at leaſt not to offend Him. By which actuall faith, with this holy fruit of it, God is eminently glorified: where as in publick acts of vertue, or religion, a man may have many ends of his own, not only beſides, but without any reſpect to God. Though, where God's glory is ſincerely intended, it is more advanced by publick acts, than it can be by private; which is the ground of our p. 62Saviour's Precept, Let your light ſo ſhine before m… that they may ſee your good works, and glorifie you Father which is in Heaven, Mat. 5.16. Yet it is evidently certain, 1 Pet. 2.12.1 Pet 2:12that he that reſpects not God in private, ca… have no regard to him in publick: unleſs he can believe that God hath no regard to any other of his actions than ſuch as are publick; which is an error, no man that believes there is a God can fal… into. He therefore that ſeems to be religious before company, but is not ſo in private, ſeeks no… Gods glory but his own: And may obtain ſo much of it as to be reputed, and famed for a religious perſon; but can never think himſelf ſo, without a direct contradiction to the teſtimony of his own conſcience.

Fifthly, He that is faithful to the glory of God, will make conſcience of ſmall ſins, as well as great, never allowing himſelf liberty in the leaſt matter, that he knows to be diſagreeable to the will of God. As in the Corinthians caſe: A good Chriſtian muſt not only abſtain from offering ſacrifice to Idolls, but alſo from eating of ſuch ſacrifices. A good man will make conſcience, not only of perjury, but alſo vain ſwearing; not only of pernicious, but alſo of vain, yea and of officious lies; not only of obſcen… and filthy communication, but alſo o… fooliſh talking, foreign. Eph. 5.4.Eph 5:4and unſavorie jeaſts to cauſe laughter: Not only of groſſe ſlanders, loud railing, and reviling ſpeech; but alſo of all uncharitable detractions, and diminutions of his neighbours credit. The greateſt zeal for Gods glory is ſhewed by the conſcience of the leaſt actions, with care not to doe p. 63him the leaſt diſhonour, or diſpleaſure. He that in ſmall things reſpects not the will of God, can have no more than a ſmall reſpect to him in the greateſt. The leaſt ſin, willfully committed, is a great one: and there is none little abſolutely, if we conſider the greatneſs of that Majeſty againſt whom it is committed.

Sixthly, He that is truely zealous for Gods glory, will ſtudiouſly avoid all temptations and occaſions of diſhououring him, out of a godly jealouſie of his own infirmity; not truſting to the freedom of his will, or ſtrength of his reſolution to reſiſt all temptations to ſin, becauſe he knoweth, that freedom in the preſent ſtate of imperfection, leaves him in danger of conſenting, in caſe he be tempted to a ſin, that lies in his power. Whereas if he avoids the Temptation, he reſcues himſelf from the Danger, in as much as there can be no conſent to a ſin, without temptation. And it is the duty of a true lover of God, at leaſt it is the property of a zealous one, to do what morally is in his power, to prevent the doing of any thing that may offend or diſhonour God. And the beſt way of preventing any thing, is to remove the cauſes; when therefore we are commanded by our Saviour, to watch and pray that we enter not into temptation; Mat. 26.41.Matt 26:41and taught to pray that we may not be led into temptation; the meaning is not only (as ſome interpreters have given it) that we may not be overcome of temptation; but alſo that we may not be actually tempted, but delivered from the danger of temptation: which cannot be without preventing it, becauſe every temptation brings p. 46to the will. And though the name of temptation imports a ſeeming contradiction to any compulſion, or abſolute neceſſity of yielding thereto; yet the ſame name doth alſo ſignifie a ſolicitation of the will which having yet no ſuch confirmation of grace, as that of Angels, and glorified Saints, is alwayes in danger of being overcome by temptation: Nor is it able by its own freedom to ſecure it ſelf from this danger without the grace of God. And though we have his Promiſe for a ſufficiency of Grace (if we ſeek and imbrace it) to inable us to reſiſt temptations; yet that promiſe is not to be extended to ſuch temptations as are avoidable by our own wills, becauſe it implies (as all other promiſes do) the condition of doing what lies in our power to obtain the effect of the grace.

To be tempted to the greateſt ſin that can be, is no ſin. For our Bleſſed Saviour was tempted, to worſhip the Devil: But voluntarily to enter into temptation, or to conſent to the being tempted, is a ſin, and giving place to the Devil, who is the general Tempter. If Original Concupiſence were indeed no more than the Papiſts would have it in a regenerate man, peccati tanti…m fomes, only the tinder, that is apt to catch fire, and ſo break out into ſin; yet to admit any ſpark of temptation, that might be avoided, to fall upon this tinder, muſt needs be a ſinful neglect. A chaſt wife that regards her own and her husbands honour, will not admit of any avoidable temptation to the ſtaining thereof.

7. Laſtly he that deſires, that God ſhould be glorified in all that he doth, will be ſure to give God the glory of his well doing by an humble acknowledgment p. 65of his Grace, with Praiſe and Thankſgiving. And when he hath done evil, he will yet give glory to God, in ſuch a way as Joſhua required Achan to do, by confeſſing his ſin, Joſ. 7.19.Josh 7:19and humbling himſelf before God for it, by a hearty repentance; ſo that where Gods Glory was not the End, it may be the event and conſequent of his doings. If he hath done God any diſhonour by any ſcandalous ſin, he will indeavour to repair it; not onelyonly by a private repentance, but by a retractation and acknowledgement of the ſin before men, as publick as was the ſin.

Having now laid down ſome ſigns and marks of a due obſervation of this general Precept, I ſhall conclude with a few Additional Directions uſeful towards the practice thereof. I call them Additional Directions, becauſe all thoſe, which I have already mentioned as ſigns of integrity in this Duty, are alſo uſeful by way of direction to the conſcientious performance thereof.

1. Wouldſt thou conform all thy actions to the Glory of God? Then labour to underſtand, …nd know the Minde and Will of God: For (as before hath been ſignified) God is glorified, or diſhonoured according as things are done agreeable to, or againſt his Will. He therefore that will make Gods Glory the end of his actions, muſt …ake his Will to be the rule of them: and there…re is obliged to enquire diligently into it. It be…oves Chriſtians to take great heed of determining …e concernments of Gods Glory, by their own …aginations, or opinions. And becauſe the …oſt certain declaration of Gods Will is to be had p. 66from his Word; every one that deſires to be informed concerning it, is obliged to attend diligently to the reading, hearing, and meditatin… of that Word, as it is contained in the holy Scriptures, and expounded by the Words and Writings of the moſt able and faithful Interpreters. H… that doth ſincerely, and earneſtly deſire to know the Will of God, for this end, that by doing it h… may glorifie God, uſing his beſt induſtry to ga… this knowledge, ſhall undoubtedly obtain ſo muc… of it, as will be ſufficient to render both his perſon and his actions acceptable to God. And thoug… he may in ſome particulars be miſtaken, or miſ-le… into ſome erroneous apprehenſions, or miſpriſion of Gods Will, and thereby alſo into ſome action materially diſagreeble thereunto; Yet he who … infinitely Wiſe, and Juſt, and Gracious, can, an… will diſtinguiſh the integrity of his intentions and will, from the error of his underſtanding, … as to accept the one, and not impute the othe…. Such ignorance, or error in a practical matter, … is Morally invincible, and therefore inculpable as it is no ſin in it ſelf, ſo neither doth it ſo vit… the action, as to deſtroy or evacuate the vert… of the good intention.

2. Wouldſt thou do all that thou doſt to t… Glory of God? It behooves thee then to p… earneſty and conſtantly, that God will teach th… and guide thee in all thy actions, to the ſervice this End: Beg of him Wiſdom to diſcern w… is to be done by thee, and how: That thou … be filled with the knowledge of his Will, in all Wiſd… and ſpiritual underſtanding, Col. 1.9. Pray … the man after Gods own heart, Order my … p. 67according to thy word, Pſal. 119.133. Pſal. 31.3.25.4.Ps 119:133Ps 31:3Ps 31:25Ps 31:4and let not any iniquity have dominion over me. For thy name ſake (that is, for thy glory ſake) lead me, and guide me. Shew me thy ways, O Lord, and teach me thy paths. Teach me thy way, O Lord, and lead me in a plain path. Teach Teach me, O Lord, the way of thy Statutes, and I will keep it unto the end. Give me underſtanding, and I ſhall keep thy Law; yea, I ſhall (or will) obſerve it with my whole heart. Make me to go in the path of thy commandments, for therein is my delight. Incline my heart unto thy teſtimonies, &c. Teach me to do thy Will, for thou art my God. There is no one petition, which the holy man (who had as great a zeal for Gods Glory, as ever any meer-man had) doth ſo often, and ſo earneſtly offer unto God, as this: And after theſe divine forms dictated by the Spirit of God; there cannot be a more exquiſite form of humane invention, than is that Collect in our Church-Liturgy: Prevent us, O Lord, in all our doings with thy moſt gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorifie thy holy Name; and finally by thy mercy obtain everlaſting life through Jeſus Chriſt our Lord, Amen. The ex…reſſions of that godly Prayer, do evidently …elate to the Catholique Doctrine concerning the neceſſity of the preventing, operating, and coperating Grace of God, without which nothing …an be ſincerely done to the glory of God: For …t is he that worketh in us to will, and to do of his good …eaſure. This holy practice of conſtant Prayer …o God for his Grace, hath a double way of promoting his Glory: Firſt, by the impetration of his p. 68Grace promiſed to them that ſo ſeek it: Secondly, by importing an acknowledgment, that whatever ſhall, or can be done to this end, is the intire effect of his Grace, which gives him the whole glory o… whatever is done to, or for it.

3. If thou doſt ſeriouſly and habitually deſire to glorifie God in all that thou doſt, thou canſt no… better expreſs it, than by making frequent, actual… and explicite reſignations, and oblations of thy ſelf, and all that thou haſt, and doſt to God, in holy vows; anſwerable to that, by which thou wen… firſt conſe crated to his ſervice in holy Baptiſm becauſe that is done Myſtically and Vicariouſly, rather for us, than by us, whilſt it is now generally practiſed in the ſtate of infancie: and ſo, as without our knowledge, ſo neither with, nor againſt our wills: It behooves us, being once come t… years of underſtanding and choice, to recogni… renew, and confirm that Vow, by free acts of … own. And though this be religiouſly done in the ſolemn Office of Confirmation; yet becauſe that i… too much neglected, there being indeed but f… that have the deſire, and opportunity of partaking thereof; as alſo, becauſe the ſame is moſt ordinat… ly paſſed in years of Childhood, having but a fe… meaſures of choice and freedom above the Baptiſmal Conſecration in infancie; it is the part of devout Chriſtian, with due reflection upon, and … cognition of, both thoſe publick and ſolemn is gagements, to make repetitions of that ſacr… Vow in a way of private Devotion.

And this will be moſt conveniently done … conſecrating every day, and the works thereof, a… ſoon as it begins, to the glory of God; in ſo… p. 69ſhort form of Meditated Prayer to that ſpecial end, or at leaſt, in an explicite Ejaculation. As ſoon as thou awakeſt in the morning, ſet God and his Glory before thee, as the ultimate end of that daies work, with a fervent deſire, and firm reſolution: Firſt, of doing nothing wittingly, contrary to the Will of God: Secondly, of taking all opportunities, and improving all talents, that ſhall be found in thy hands to honour and ſerve him. And, leſt thou ſhouldſt be diſcouraged from ſuch a ſtrict Exerciſe of Piety, by the fear of being thereby prejudiced or reſtrained, in thy ſecular imployments, or at leaſt in the uſe of lawful liberties and recreations; thou art to remember, thou haſt to do with a wiſe and gracious Father, who accounts himſelf ſerved and honoured by his Children, as well in the honeſt and neceſſary works of their reſpective callings, as in the ſolemn Exerciſes of Religion: and is not at all diſpleaſed with a ſober and moderate uſe of innocent recreations, either of minde or body: But when they are uſed in his fear, and limited by the known bounds of his Will, doth therein alſo eſteem himſelf honoured: After this morning vow, or devoting of thy ſelf to God, it will behoove thee to take diligent heed to thy ſelf all the day, that thou do not break it by any acts of preſumption, or negligence.

And when thou haſt finiſhed that day, forget not to cloſe it with an evening ſacrifice of praiſe and thankſgiving, for all the good that thou haſt received, or done therein. Give him the glory of that days work by a thankful acknowledgement of his Grace, in all that thou haſt done well: And by confeſſing thy miſ-doings, and humbling thy ſelf p. 70for thy failing in any thing which thou haſt done, or ſhouldſt have done: Firſt, examine thy conſcience, whether thou haſt been guilty of any preſumptuous ſin, and let not that paſs without a particular and ſpecial repentance; and then add the Prayer of David, to cleanſe thee from thy ſecret ſins: (Pſal. 19.12.) that is, not ſuch as are unknown to men, but hidden and un-obſerved by thy ſelf, being the effects of ignorance, inadvertencie, or forgetfulneſs.

Laſtly, to conclude this diſcourſe: The laſt Rule of direction towards the obſervation of this general Precept, is, that which our Saviour, and his Apoſtles do require to be joyned with Prayer: to wit, the conſtant practice of vigilance, or watchfulneſs over our ſelves, and all our ways: Watch and pray (ſaith our Saviour) that ye enter not into temptation: Matt. 26.41.Matt 26:41Praying always, Eph. 6.18.Eph 6:18with all prayer, and ſupplication, and watching thereunto with all perſeverance. Col. 4.2.Col 4:2Continue in prayer, and watch in the ſame with thanksgiving. Be ye ſober, 1 Pet. 4.7.1 Pet 4:7and watch unto prayer. If it be thy deſire, and deſign to do all things to the glory of God, let it be thy care to keep a conſtant guard upon thy ſelf, and to watch over thy thoughts, words and actions: The neglect of this Duty, is the common cauſe of all that diſhonour that is done unto God, by ſuch perſons as are not without good affections towards him: And the practice hereof is of ſuch neceſſity, as without it, it is clearly as impoſſible to obſerve this Rule, as it is for a blinde man in an open Champian, to ſet every ſtep in a direct Path towards the place he would go to.

p. 71As it is in actions, which are to be directed by the bodily Eye: the reaſon of error and miſcarriage in ſuch actions proceeds from one of theſe Cauſes: Either from imperfection of the ſight, by reaſon of blindneſs, or dimneſs; or from a wilful rejection, and croſſing the direction of the ſight, or from a neglect, or non-attendance to the guide of the eyes. So it is in Moral actions, which are to be guided immediately by the underſtanding, or conſcience, which is the Eye of the Soul. All the errors and ſins which are committed by men, do proceed from one of theſe Cauſes: Either from ignorance and blindneſs of the minde, not underſtanding its Duty; or from a wilful oppoſing and croſſing the dictates, and direction of Conſcience; or from not minding, and obſerving what a man doth. And this laſt is the common cauſe of their particular aberrations from this ſcope, or end of Gods Glory, who do not live without a general aym thereat.

It appears therefore that the conſtant practice of this vigilance, is altogether as neceſſary, as is the general duty we have been ſpeaking of, which is not to be performed without it; becauſe, if it be rightly underſtood, it doth formally involve the practice of it: for (as hath been declared) the firſt thing that can be ſuppoſed in this Precept, is, that Chriſtians ſhould have ſuch a care of their Actions, that nothing be done againſt the Will and Glory of God: As the Text is briefly and plainly expounded by one of the Ancients; Admonitio ut nihil fatiamus contra Deum, &c.who after his manner of Elucidations of other Texts, puts theſe Queſtions upon the words: p. 72If this be a Precept, then he ſins mortally, that doth any thing at all, Hugo de S. Vict. Tom. 1. p. 271. E. 308. d.ſo much as the moving of a finger, not to the glory of God: To which he anſwers, That it ſeemed to him to be an admonition, that we ſhould do nothing againſt God, or with the ſcandal of our Brethren. And again, in another Tract upon the ſame Epiſtle: The queſtion is (ſaith he) How it can be fulfilled, Sic omnia opera noſtra circumſpectè fiant, ut nihil contra Deum fiat.that we ſhould do all things to the glory of God, ſeeing we do many things noturally, and not therefore, that we may pleaſe God? He anſwers again to the ſame ſenſe: That all our works are to be done ſo circumſpectly, that nothing be done againſt God: What might have been added to theſe Anſwers by the Father, is before declared in the explication of this Duty: The quotation of his authority is but to confirm the neceſſity of this circumſpection, which without doubt is the main thing intended in the generality of the practice.

foreign.