is

the greatest affront and scorn, that can be offered. But this notwithstanding, we may take for a sure and infallible rule, That those actions, which are commonly used to express reverence to others, according to the custom of the countries where they are observed, ought much more to be used to express reverence to God in his worship and service. This I suppose clear; and I am sure it is as necessary, as it is much neglected and slighted among us. I know nothing, that can dispense with us; but only mercy, or necessity: if thou canst not shew thy outward reverence without endangering thy health, or tormenting or paining thy body; in this case, he will have mercy, and not sacrifice: but, in all other cases, where it is left free for thee to do it, and thou mayest so provide that by doing it thou mayest suffer no injury nor considerable detriment to thy body, God doth absolutely require it of thee: for it is almost the only way how thou canst, in any part of his immediate worship, glorify him in thy body.

That therefore is the First Proposition, that we ought, in all the duties of God's immediate worship and service, to glorify him by a joint Concurrence both of our Body and our Spirit. To present the body only, without the soul, is but hypocrisy ; and, to worship God, without a due reverence expressed by the body, is but a saucy rudeness.

[2] We ought to glorify God in our Spirit and in our Body, in those things which Peculiarly and Properly belong to Each of them.

And here, should I branch this out into all its particulars, the work would be altogether endless; and we might sooner expect to be glorified with God, than finish the particular consideration of all the actions both of our souls and bodies, whereby we ought to glorify God. I shall, therefore, only touch upon some of the most remarkable things, and so close up this head.

1st. Therefore, as for the Soul, we may consider it in its three great faculties of Understanding, Will, and Affections: in all which we ought to glorify God.

(1st) To glorify him in our Reason and Understanding.

This the Wise Man calls the candle of the Lord: Prov. xx. 27. And this candle we ought to light at God's lamp; for so David calls the word of God, Psal. cxix. 105.

[1st] Then we glorify God by our reason and understanding, when, we employ it in finding out the Truth; and, by a diligent perusal and comparing of Scripture with Scripture, rationally

search out, without prejudice or partiality, what the mind of the Spirit is.

This is the noblest work that the mind of man can be busied about. And, if their industry be commendable, who turn over the monuments of learned men, to inform their understandings only in natural and human knowledge; how much more excellent is it, to revolve that only book which God hath written, to instruct thee in much deeper mysteries than any that all the learning in the world besides can teach thee? Whilst thou art thus careful to inform thine understanding, in the doctrines of religion and duties of obedience, in what God hath propounded to thee to believe and to practise, thou dost more perfect and advance thy reason, than all those great masters of wit and reason have done, who rested in those glimmering discoveries. [2dly] We glorify God by our reason, when we subjugate and bring it under the Obedience of Faith.

There are many sublime mysteries in our faith, which reason alone could never have revealed unto us; yea which, now that they are revealed, it cannot fathom: as, that Three Persons should be One God; two Natures in Christ, one Person; that he should be born of a virgin, who was before all time; that he should die, who hath life and immortality dwelling in himself; that, being truly dead, he should by his own power raise himself again these things, and many more, unsanctified and untamed reason will still be quarrelling at. Now if thou wouldest glorify God, bring thy reason to submit to the authority of faith: urge it with a scriptum est: "It is thus written," and therefore I thus believe. And, indeed, by thus doing, you do not contradict, but only perfect your reason: for there is infinitely more reason to believe what God hath so plainly testified in his word, than to believe the truth of what we see with our very eyes; since our senses themselves cannot be so infallible a proof of verity, as God's testimony. And therefore St. Peter, speaking of the heavenly voice, which he himself heard in the Transfiguration of our Saviour Christ, yet tells us, 2 Pet. i. 19. We have a more sure word of prophecy; whereunto ye do well that ye take heed: intimating to us, that the testimony of Scripture is more certain than a voice from heaven. And, therefore, let the truths revealed seem never so repugnant to corrupt reason; yet we ought to acquiesce in the authority and revelation of that God, who is truth itself. In such mysterious depths, I much please myself with that odd saying of Tertullian, Sepultus resurrexit: certum

est, quia impossibile est: "Christ rose again from the dead: it is certain, because it is impossible." Now glorify God by resign. ing up your reason and apprehension of things wholly to his teaching and instruction. Say, "Lord, thy word hath taught me many mysteries, which my weak and short-sighted reason cannot comprehend: but I desire to sit at thy feet: thy word shall be my reason. This I understand, that thou, who art Truth itself, canst neither deceive, nor be deceived: and therefore I find infinitely more reason, to believe any thing upon thy testimony, than to disbelieve it upon its own seeming impossi bility. Since thou hast spoken it, I fully assent; and deliver up all the petulancy of my reason, to be chastised and tutored by faith."

(2dly) Glorify God in your Wills, by bringing them into a perfect compliance with his holy and sovereign will.

This, indeed, is the hardest and most difficult task, which we have to do. The old contest between God and man, ever since the Fall, hath only been whose will shall stand, either his or

ours.

And there is a twofold will of God, which our corrupt wills are still opposing; the Will of his Command, and the Will of his Providence; of his Precept, and of his Purpose.

We naturally reject his precepts, and murmur at his providences. Now glorify God by submitting thy will unto his in both.

[1st] Submit thy will unto the Authority of his Commands.

And, though the duties that are enjoined be many of them very difficult, and all contrary to the inclinations of flesh and blood, and it may be to thy secular interests and advantages; yet bridle the reluctances and rebellions of thy will, and set up thy fixed resolution, "This God hath commanded, and this I will do in his strength, whatsoever shame, or dangers, or sufferings I may meet with in the way of my obedience." This highly tends to glorify the authority and sovereignty that God hath over thee, when thou art ready to sacrifice thy corrupt muttering will, and all thy interests, to the commands of thy God.

[2dly] Submit thy will to the overruling Will of God's Purpose.

Whatsoever God doth to thee or brings upon thee, sit down; and, with a contented patience, say, Not my will, but thine be

done.

But concerning this I shall speak more largely hereafter, when I come to shew you how we ought to glorify God passively.

(3dly) Glorify God in thy Affections: and that must be done, by bringing them to a conformity with God's.

This conformity must be twofold; as to the object, and as to the motive of them.

As to the object, see that thy affections be set upon those things, on which God's are.

As to the motive, see that they be set on them, upon that very

account.

As, for instance, thou oughtest to glorify God in thy love, by loving what he loves, himself, his ways, his people, and his ordinances; and that, because he loves them: in thy, hatred, by hating what God hates, sin and wickedness; and that, because God hates them: in thy joy and delight, by delighting in what God delights, that is in himself and his own infinite perfections, and his image; and that, because he rejoiceth in them. And so, of the rest.

And thus you see, in brief, how you ought to glorify God in the several faculties of your souls.

2dly. You ought also to glorify God in those things, which appertain peculiarly to the Body.

And this is chiefly done, by keeping it pure and undefiled. There are two things, which defile the body, intemperance and incontinence. And the Apostle expressly commands us to glorify God in our body, by flying both these polluting sins. As for intemperance, we are commanded, 1 Cor. x. 31. that whether we eat or drink, or whatsoever we do, we should do all to the glory of God: that is, we ought to make use of the comforts of life with such moderation, as may best fit us for the service of God; and so, as no occasion may be given to blaspheme our holy profession by our riot and excess. And, concerning incontinence, the Apostle hath told us in this chapter, that our bodies are the members of Christ: Shall we then take the members of Christ, and make them the members of a harlot? God forbid : and, upon this, he infers the exhortation, Glorify God in your body; that is, glorify him by a chaste and modest conversation,

[3] I shall not farther expatiate, in giving you rules how you should make use of other particular advantages for the glory of God. As of health and strength; by blessing God for it, and

employing it in the duties both of thy general and particular calling of riches and estate; by laying it out in refreshing the bowels of the poor, and the maintenance and encouragement of God's worship and service: of thy credit and reputation; by making it subservient to repair the broken and sunk credit of true and real piety. Innumerable are the particulars, wherein God requires to be glorified by us: yea, there is not any one action of our whole lives, but it must be directed to this, as to its last and ultimate, end; for we are commanded, that, whatsoever we do, we should do it to the glory of God.

Therefore, in the general, I shall only add this, that there are Two things which make all we do, whether they be actions of greater or less importance, to be a glorifying of God.

When they are done from heayenly and spiritual Prin ciples.

When they are done to heavenly and spiritual Ends. ist. When they are done from Heavenly Principles.

Many are these heavenly principles, which ennoble the meanest actions we can perform, and make them a glorifying of God. I shall name only these Two.

(1st) The Love and Fear of God.

I name these two sister-graces together, because they are never found separate: and, indeed, a true filial fear is but an awful love; and, wherever there is a sincere love to God, there will be a fear to offend him. These two are necessary ingredients into every good action; and, wheresoever they are found, they ennoble what we do, and make the common and ordinary actions of our lives to be spiritual and divine. For what is done from the love and fear of God, is done for God's sake: and, certainly, we cannot more glorify God, than by concerning him in all our actions; for this dedicates all we do, and makes it holy and sacred.

(2dly) Obedience to the Commands of God:

Who hath enjoined us the works of our particular callings in our several stations, no less strictly and indispensibly, than the duties of his own immediate worship and service. And, whatsoever common, if lawful, action of our lives we do out of conscience to God, and that we may thereby obey his will and precept, it is of water made wine: it is as truly glorifying him, as the most pompous and solemn worship we can perform. By this holy artifice, we make the necessities or employments