in comparison with those massy and solid plagues, that are laid up in store to be inflicted on impenitent sinners hereafter in hell that is the proper region and sphere of justice, where wrath and woe for ever triumph, without mixture or abatement. Well now, O Soul, is there a way for thee to escape this terrible justice of the Great God; and wilt thou not, with the dearest affections of thy heart, close with it and embrace it? what is this, but to slight and disparage the wrath and justice of God? He hath but required faith and obedience from thee; and, upon these, hath promised, that thou shalt never fall a sacrifice to his justice, but be set up a trophy of his grace and mercy: and, certainly, if thou wilt not come up to these terms, it is too evident a sign, that thou despisest his justice, and thinkest it not worth the fearing.

And thus I have, at large, shewn you how you ought to glorify God in these seven attributes; his Holiness, his Mercy and Goodness, his Omnipresence, his Omniscience, his Veracity, his Power, and his Justice.

Indeed, there are several other attributes and perfections of the Divine Nature, which ought also to be glorified by us: but these, that I have already insisted upon, are the principal; and most frequently occur in the course of our lives, to be observed and imitated by us.

From what hath been said of our glorifying God, I shall deduce this short Inference and Corollary.

See here, then, what a Christian's life ought to be; only a representation of God.

The divine perfections should shine through all our actions; and whatsoever we do ought to be, either a resemblance of the divine nature, or a declaration of it. We have no other work nor business to do in the world, but to live according to the attributes of God, and to express his life in ours. For what is it to be godly, but to be like unto God? that, whilst the children of the Devil are like unto their father, and declare his hellish nature in their hellish lives; all, that are the children of God should be like unto their Heavenly Father, and express the virtues of him that hath called us out of darkness into his marvellous light; as the Apostle speaks, 1 Pet. ii. 9. And, to conclude

this, those Christians, who thus make it their constant employment to live on earth as God himself lives in heaven, may, with assured hope and unspeakable comfort, expect to live for ever with the Lord.

We have thus considered the Duty, to which we are here exhorted, even the great and most comprehensive duty of a Christian's whole life; and have shewn you what it is to glorify God. We have considered the Object of this duty; God, in all his attributes, both communicable and incommunicable: and have shewn you how they ought particularly to be glorified by us.

3. Let us now consider what the Apostle adds farther in the text, Glorify God in your body, and in your spirit, Ev Ty owμari nai To avevμati: that is, in your body, and in your soul.

For, by the word spirit the soul of man is here to be understood; as, likewise, in many other places of Scripture and this, to denote that it is of a refined, incorporeal substance. Sometimes, indeed, the spirit of a man is mentioned in contradistinction, as well to his soul as to his body: so, in that prayer of the Apostle, I Thess. v. 23. I pray God your whole spirit, and soul, and body, be preserved blameless. But, here, it must not be understood, as if it were a third essential part of man: but either, according to St. Austin, de Animâ: tom. 3. lib. iv. c. 22, 23. these words, Soul and Spirit, are but exegetical one of the other, and signify both the same thing; or, else, by Spirit is meant only the gifts and graces of the Holy Ghost, which St. Paul prays might be preserved entire and blameless in the Thessalonians, as Chrysostom interprets those words (Chrys. in loc. or, else, according to others (Zanch. in loc.) by. Spirit is meant the superior faculties of the mind, reason and understanding; and, by Soul, the inferior faculties, of will, affections, and desires. But, when the Scripture speaks of the spirit of a man in distinction only to his body, as it doth in my text, it means nothing else but the soul: as including in it, both the superior faculties of the mind, reason and understanding; and the inferior faculties of the will, appetite and affections. So that, to glorify God in our spirit and in our body, is, to glorify him in our whole man, and all the powers and faculties that we are endowed with. For we are a middle sort of creatures: neither pure intellectual spirits, as the angels are; nor mere

corporcal beings, as inanimate things: but God hath tacked these two extremes together, and made them meet in man; who, by his soul, holds hands with angels, and, by his body, with material creatures.

Hence we may observe, that the whole man, both soul and body, ought to be employed as the instruments of promoting God's honour and glory.

For the clearer prosecution of this, note,

First. That, when we speak of glorifying God in our whole man, both soul and body, this phrase comprehends under it all those accessary good things, which appertain to either.

Some things are reckoned the natural goods of the soul: such are prudence, sagacity, wit, learning, judgment, &c. Some things are reckoned the natural goods of the body such are health, liberty, food, raiment, riches, &c. And some things belong neither properly to the soul, nor to the body; but to the whole compositum, or man, consisting of both united together and such are credit and reputation, honour and dignity, dominion and authority, &c. Now, in all these things, God is to be glorified by us.

Secondly. When we say God is to be glorified by us in our whole man, we must know that there are Two ways of glorifying him either actively, by fulfilling the Will of his Precepts; or passively, by suffering the Will of his Purpose,

(1) I shall first speak of glorifying God Actively in our body and in our spirit, by doing his will.

[1] First, then, every duty of God's immediate service and worship, wherein we draw nigh unto him, requires a joint Con currence both of Soul and Body to glorify him in it.

Our Saviour Christ calls his service a yoke: 'Mat. xi. And, certainly, it is a yoke, wherein both soul and body must be coupled, and draw together: the soul, indispensably: the body, with a dispensation; but that dispensation granted only in case of mercy or necessity.

1st. In all the duties wherein we address ourselves to God, we ought to glorify him in our Souls and Spirits.

and

God is a spirit, yea the God of the spirits of all flesh; they, that worship him, must worship him in spirit and in truth, as our Saviour speaks, John iv. 24. And this God hath, with the greatest instance, required of you, Prov. xxiii. 26. My son, give me thy heart: whatsoever else we tender unto God, if this

be wanting, it is but the carcase of a duty. And as, of old, all sacrifices were accounted direful and unacceptable, if the heart could not be found in the slain beast, or any of the inwards were wanting, or tainted, or misplaced: so all thy sacrifices, which thou offerest up to God, are monstrous and unacceptable to him, if the heart be not found in them, and the inwards sound and entire. Thou dealest with God, as he in the Apologue with Hercules; who, having vowed to him the one half of what he should find that day, himself eat the kernels, and offered up only the shells of the nuts he found to his deity: so thou dost indeed offer up one half of thyself in the service of God; but it is only thy body, the husk and shell, whilst vain thoughts, or worldly cares, or wicked lusts prey upon and devour thy heart and soul. Thinkest thou, that thy God is such an idol God to be contented with such a part, or that he will be put off with shews and outward appearances? If he knows not thy heart, and the intentions and desires of thy soul, to what purpose dost thou worship him? what do those humble and devout postures signify to him, who, if he sees not deeper and farther than these, sees nothing? Or, if he doth thoroughly discern and accurately scan every the least motion of thy thoughts and affections, woe unto thee, who shalt dare to make religion a piece of stage-play; and, by thy personating and counterfeiting of the saint, think to impose upon the omniscient God, and to pass for such an one indeed in his account. Indeed, hypocrisy is a mere mimical folly; and hypocrites are but like your Neurospasts, or little images, that move their eyes and bodies, not from any vital principle within them, but only as they are acted by wires and engines without: so the hypocrite twines his body into many flexible postures of seeming piety and devotion, not from any living principle of grace within, but only as he is moved by some outward wires of advantage or applause. Is this a serving and glorifying of God? or, rather, is it not a mocking and flouting of him to his very face? The Jews never more cruelly mocked our Saviour Jesus Christ, than when they bowed the knee before him, and bid him Hail, king of the Jews: so, believe it, God will interpret all thy officious gestures, when thou fallest on thy knees, and stylest him Lord and King; he will interpret all to be but a solemn mockery, if thy soul fall not as prostrate before him as thy body, and if thy affections be not elevated unto heaven as well as thy hands and eyes. And, as these hypocritical mimics, who thus pretend to glorify God, do yet

really scorn and vilify him more than any: so again, on the other hand, God doth most of all scorn and detest them, and looks upon them as the most loathsome and ridiculous wicked wretches that are: for, we may observe, that where imitation falls short, the partial defect is worse than a total privation: what beast more deformed in his shape, or more ridiculous in his actions, than a marmoset or ape! and yet none approacheth in a nearer resemblance in both unto man, who is the crown and glory of the visible creation: so, truly, a Hypocrite is but the ape of a true Christian, and all his devotion is but an apish imitation of the external acts of piety; which, because they proceed not from an inward participation of the divine nature, are most despicable and deformed in God's account: let them squeeze and writhe their faces into as many forms as they please, and when they fast or pray put on what countenance they will; yet, if their hearts and affections correspond not with their outward semblances, they do but play the antics, they do but grin and make mouths at God. But, yet, alas! who is there among us, that can wholly acquit himself of this? Some, that they might not be thought hypocritical worshippers of God, run into another extreme, and demean themselves rudely and irreverently in his presence: they will not shew any devotion, that it might be thought they have the more: but, yet, take them in their most careless and unseemly postures, and is it not hypocritical that they present their bodies and their outward man before the Lord, when their hearts and affections are with the eyes of the fools in the ends of the earth? what is the end of thy coming hither? is it not to serve and glorify God? if it be not, thy very coming is hypocritical: if it be, all thy wander. ing thoughts, thy vain and worldly imaginations, thy drowsiness, thy want of attention and affection, is all from the bitter root of thy natural hypocrisy in prayer, thou ownest the duty by being present at it; and, if thou dost not cordially close with every petition, and, as soon as it comes from the minister's mouth, send it up to heaven from thy very heart, whatsoever thy posture be, thou playest the hypocrite: in hearing, if thou dost not diligently attend to the truths that are delivered, and submit thy will, prejudices, and interests unto the evidence of it, thou hearest hypocritically: and, whatsoever other duty thou performest by thyself, or joinest in with others, so long as thy mind hath been diverted unto other objects, and thy thoughts scattered by other cares, so long hast thou been a hypocrite in