holy art, it is very seldom, that, in a long converse, he should fail of a fit cue pertinently to wind in and insinuate heavenly discourse; and make that which began, perhaps, about poor earthly affairs, yet to end in God, and the contemplations and praises of his eternal attributes: for somewhat of God is considerable in every thing that we can speak of, either his power, or wisdom, or goodness. It should be our care, not to lodge, but only to bait our thoughts and our discoures at creatures, and so quickly pass through them unto God only let the hints be taken wisely and seasonably. Indeed our discourses should be like Jacob's ladder: though the bottom of them stand upon the earth, yet the top of them should reach into heaven. We find our Saviour very frequent in this practice, still taking occasion from the things of this world to waft over his discourse to things of another world: what a most excellent spiritual dis course doth he draw out of Jacob's well, John iv! and, now again, by a miracle of his wisdom, as once before by a miracle of his power, he turns water into wine: so, from common and ordinary bread, he takes occasion to set before them, and to break unto them the bread of life: John vi. And herein every true Christian should be piously ingenious; to take his advantage from earthly occurrences, to transfer his thoughts and discourse to those attributes of God, which appear most conspicuous and illustrious in them. Thus, if any discourse happen concerning any wonderful revolutions in the affairs of the world, how easy and how natural is it to slide off from this, into the serious consideration of the infinite wisdom and sovereignty of God, in guiding and governing all things here below, according to his eternal and immutable counsels! If it be concerning any remarkable and exemplary plague brought upon a wicked person or people, doth not this naturally prompt us to speak of the divine justice and the strict severity of God, who will certainly cause men's sins to find them out? If it be of any prosperous success or blessing bestowed upon his Church, or any particular person who is a sincere and upright servant of God, doth not this administer to us a fair and pertinent occasion to magnify the infinite mercy of God, who will not suffer virtue and piety to lie always unregarded, but sometimes will as conspicuously own it in this world, as he will gloriously crown it in the world to come? So, I say, there is scarce any thing we can discourse of, but the divine attributes are so interwoven and appear so

plainly in it, that we may thence take very obvious hints to raise our meditations and discourses unto heavenly objects.

That is the First way of glorifying God, by declaring his glory in our Words and Discourses.

[2] There is another way of glorifying him; and that is, by our Works and Actions,

And, indeed, this is the chief and principal way of glorifying God; and that, which is the most free from suspicion of guilt and hypocrisy. We may flourish over the attributes of God, with many excellent notions and expressions of them: yet all other expressions may prove deceitful; but those, which are made in men's lives. Hence it is, that our Saviour instructs us in the most effectual course to promote the glory of God: Mat. v. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven: and, John xv, 8. Herein is my Father glorified, that ye bear much fruit. Many empty, talkative professors there may possibly be, who would fain pass for trees of righteousness and plants of renown; and yet bear nothing but leaves, an external show and a flourishing outside: these they wear for their own ostentation and glory; but are wholly deficient in that, which is most conducing to the glory of God, the fruits of the Spirit, the fruits of righteousness, which the Apostle tells us are by Jesus Christ unto the glory and praise of God: Phil. i. 11.

This, therefore, being the chief way of glorifying God, setting forth and declaring his attributes by our Works and Actions, I shall the more largely insist on it.

Now there are Two ways, in the general, to glorify the Divine Attributes by our Actions.

First. By conforming ourselves to the likeness and similitude of them.

And this we ought to do, in respect of the communicable attributes of God's nature: such as his holiness, and mercy, and justice, and wisdom, and truth, These are called communicable attributes, because they may be, in some respect and measure, found also in the creatures. And, to endeavour a resemblance with God in these, is the tendency of grace in us, and the effect of the Spirit of God, making us in this sense partakers of the divine nature. And, the more perfectly we transcribe our original, the more lively these lineaments of God are pourtrayed upon the soul, the more do we thereby glorify him: for it is his

honour to be imitated, in what is imitable by us. Certainly, it is a sign that we love and esteem whatsoever we strive and endeavour to resemble; and count that excellent and perfect, which we would have found in ourselves: and, therefore, as it is a pleasure to any man, to observe others how they eye and imitate his actions, because it is a testimony of honour and respect which they give him; so is it a delight to God, to observe the endeavours of a holy soul in imitating his perfections, for this is a sign and evidence that they do highly venerate them. And, Secondly. We glorify God, by performing those duties which his attributes oblige us unto.

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For there are many incommunicable attributes of God, which it were impiety or folly for us to attempt the imitation of. Such are his absolute eternity, both before and after all time: his infiniteness and immensity, filling all places, yea infinitely exceeding all the perfect simplicity and incomposition of his nature, his immutability and unchangeableness, and his independency and self-sufficiency. In none of these, can we be like unto God. But yet these proper and incommunicable attributes enforce and lay upon us many duties, by the conscientious performance of which we ought to glorify God: for we are bound to glorify him, not only in his holiness, and justice, and goodness; but in his eternity, unchangeableness, omnipotence, and omniscience, although indeed in a different manner. The former we ought to glorify, by conforming ourselves to them: the latter we ought to glorify, by performing the duties which they oblige us unto. Let us therefore consider, in particular, how we ought to glorify God in several of his attributes.

1st. I shall begin with his Holiness and Purity.

This is an attribute, than which none is more frequently ascribed unto God in Scripture: The Holy God, and The Holy One of Israel. Yea it is spoken of, as if all the rays of God's glory were contracted into this one attribute: glorious in holiness: Exod. xv. 11. And, therefore, if God accounts his holiness his most shining and illustrious attribute, it is but reason that we should glorify him in that, wherein he esteems himself most glorious for what is it to glorify God, but to express how glorious he is? and shall we not therefore especially glorify him in that, wherein he is most glorious?

If, then, you would glorify God in his holiness, you must do it by being conformable to it. This is no arrogance, nor

proud presumption; but your stated duty for God hath prefixed his holiness, as the example and motive of yours. So we have it, Lev. xi. 44. Ye shall be holy, for I am holy: which is again repeated and pressed upon them, chap. xix. 2. and chap. xx. 7. Ye shall be holy: for I the Lord your God am holy: which the Apostle likewise quotes and transcribes, 1 Pet. i. 15, 16. As he, which hath called you, is holy, so be ye holy in all manner of conversation: As it is written, Be ye holy; for I am holy.

(1st) Now the true notion of Holiness, is, a Separation from all Sin and Impurity.

This is the holiness of God; in whose most pure essence there is not the least shadow of any thing that is culpable, nor can there be. And this holiness thou oughtest to glorify, by resembling it as perfectly as thy finite human nature can bear so bright an impress.

For, consider,

[1st] Other of God's attributes may be glorified, whether thou wilt or no,

He hath glorified his Almighty Power, in creating this great world out of a huge nothing. He hath glorified his Wisdom, in the beautiful order and harmonious government of the world; conducting all things sweetly and powerfully, by his own counsels, to his own ends. He hath glorified his Goodness, by spreading a bountiful table for all living things, and richly providing for all their necessities. These and other of his attributes he hath abundantly glorified: and he might have so done, although mankind had never been created; but the earth had been only filled with brute creatures, and heaven with angels to observe them. But, there is no method to glorify his Holiness here below, which he accounts the chiefest part of his glory, and the most precious jewel in his diadem; no method I say glorify this, but only by our being holy and pure, in conformity to his holiness. And, what! wilt thou suffer God's chief glory to lie obscure and neglected? Shall he be glorified in every attribute and perfection of his nature, but only that wherein he is most transcendently glorious?

Consider, again,

to

[2dly] Thou ownest and acknowledgest thyself to be God's: at least I am sure thou wouldest willingly be found so at the Last and Great Day.

And, what! dost thou think that God will claim thee to be his, when thou wearest the Devil's mark and brand upon thee?

Whose image and superscription dost thou bear? God's image, by which he knows his own, is Holiness stamped upon them. God doth, as it were, strike a tally, when he sanctifies any soul: he communicates his holiness to it; and, in that, his image and similitude: nor will he own that person, at the Last Day, who cannot produce this tessera, this tally, and prove himself to be God's by his conformity unto him. Now, O Sinner, thou, that wallowest in the filth of all manner of pollutions, canst thou ever hope to be owned by God, as one of his, when thou retainest all the characters of the Devil deeply imprinted on thee? What badge, what cognizance hast thou, to make it known that thou art God's? a human nature, gospel ordinances and privileges? and so have thousands had, who are now in hell, Wherein is thy likeness and similitude unto God? possibly, thou resem blest him in thy knowledge and understanding; and hast a great measure of wisdom and prudence bestowed upon thee: possibly, thou resemblest him in power and authority; and he hath stamped that part of his image upon thee, exalting thee in dig nity and honour above others: possibly, thou resemblest him likewise in thy beneficence; and art kind and charitable, and helpful to those who stand in need of thee. It is well. But, yet, this is not that image, that God will own thee by. He requires a nearer resemblance of himself, in thy holiness and purity; and, whatsoever else thou mayest think to produce will stand thee in no stead; for, without holiness, no man shall see God.

(2dly) Now, holiness and purity expresseth itself against sin Two ways: in the Hatred, and in the Flight of it.

[1st] Therefore glorify God in his holiness, abhorring and hating every sin. Hate it, wheresoever it is found; but, especially, in thyself. Hate it, in others: hate their vices, but yet love their persons; both which thou wilt best perform, if thou labourest by rebukes, exhortations, admonitions, and counsels, to destroy sin in them. But, especially, hate it in thyself: for, certainly, if thou hatest a toad or a serpent wherever it be, thou hast more reason to hate it crawling in thine own bosom. And, [2dly] Eschew and avoid all sin for the future; yea, all the appearances, and all the occasions of it. Dread nothing so much as a polluted, defiled conscience.

And, whilst thou thus sincerely endeavourest to keep thy soul pure and spotless, thou mayest, with unspeakable joy, ex

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