1. He that serves God with the body without the soul serves God deceitfully. "My son, give Me thy heart"; and though I cannot think that nature was so sacramental as to point out the holy and mysterious Trinity by the triangle of the heart, yet it is certain that the heart of man is God's special portion, and every angle ought to point towards Him.(1) For to worship God with our souls confesses one of His glorious attributes; it declares Him to be the searcher of hearts.(2) It advances the powers and concernments of His providence, and confesses all the affairs of men to be overruled by Him; for what He sees He judges, and what He judges He rules, and what He rules must turn to His glory; and of this glory He reflects rays and influences upon His servants, and it shall also turn to their good.(3) This service distinguishes our duty towards God from all our conversation with man, and separates the Divine commandments from the imperfect decrees of princes and republics.(4) He that secures the heart, secures all the rest; because this is the principle of all the moral actions of the whole man.(5) That I may sum up many reasons in one: God, by requiring the heart, secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God takes account of little things; it being all one in the heart of man, whether maliciously it omits a duty in a small instance or in a great; for although the expression hath variety and degrees in it, in relation to those purposes of usefulness and charity whither God deigns it, yet the obedience and disobedience are all one, and shall be equally accounted for.

2. He that serves God with the soul without the body, when both can be conjoined, "doth the work of the Lord deceitfully." Paphnutius, whose knees were cut for the testimony of Jesus, was not obliged to worship with the humble flexures of the bending penitents; and blind Bartimeus could not read the holy lines of the law, and therefore that part of the work was not his duty; and God shall not call Lazarus to account for not giving alms, nor St. Peter and St. John for not giving silver and gold to the lame man, nor Epaphroditus for not keeping his fasting days when he had his sickness. But when God hath made the body an apt minister to the soul, and hath given money for alms, and power to protect the oppressed, and knees to serve in prayer, and hands to serve our needs, then the soul alone is not to work.

3. They are "deceitful in the Lord's work," that reserve one faculty for sin, or one sin for themselves; or one action to please their appetite, and many for religion. We reprove a sinning brother, but do it with a pompous spirit; we separate from scandal, and do it with glory, and a gaudy heart; we are charitable to the poor, but will not forgive our unkind enemies; or, we pour relief into their bags, but please ourselves and drink drunk, and hope to commute with God, giving the fruit of our labours or effluxes of money for the sin of our souls: and upon this account it is, that two of the noblest graces of a Christian are to very many persons made a savour of death, though they were intended for the beginning and the promotion of an eternal life; and those are faith and charity.

4. There is one deceit more yet, in the matter of the extension of our duty, destroying the integrity of its constitution: for they do the work of God deceitfully, who think God sufficiently served with abstinence from evil, and converse not in the acquisition and pursuit of holy charity and religion. Many persons think themselves fairly assoilzied, because they are no adulterers, no rebels, no drunkards, not of scandalous lives: in the meantime, like the Laodiceans, they are "naked and poor"; they have no catalogue of good things registered in heaven, no treasures m the repositories of the poor, neither have t e poor often prayed concerning them, "Lord, remember Thy servants for this thing at the day or judgment."

5. Hither are to be reduced as deceitful workers, those that promise to God, but mean not to pay what they once intended; people that are confident in the day of ease, and fail in the danger; they that pray passionately for a grace, and if it be not obtained at that price, go no farther, and never contend in action for what they seem to contend in prayer; such as delight in forms and outsides, and regard not the substance and design of every institution; that pretend one duty to excuse another; religion against charity, or piety to parents against duty to God, private promises against public duty, the keeping of an oath against breaking of a commandment, honour against modesty, reputation against piety, the love of the world in civil instances to countenance enmity against God; these are the deceitful workers of God's work; they make a schism m the duties of religion, and a war in heaven worse than that between Michael and the dragon; for they divide the Spirit of God and distinguish His commandments into parties and factions; by seeking an excuse, sometimes they destroy the integrity and perfect constitution of duty, or they do something whereby the effect and usefulness of the duty is hindered: concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty — a duty defective in its constituent parts — can never enjoy God; because He can never be divided.

II. The next inquiry is into the INTENTION OF OUR DUTY. "Cursed is he that doeth the work of the Lord negligently," or remissly: as our duty must be whole, so it must be fervent; for a languishing body may have all its parts, and yet be useless to many purposes of nature. And you may reckon all the joints of a dead man, but the heart is cold, and the joints are stiff and fit for nothing but for the little people that creep in graves: and so are very many men; if you lure up the accounts of their religion, they can reckon days and months of religion, various offices, charity and prayers, reading and meditation, faith and knowledge: catechism and sacraments, duty to God, and duty to princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people; and, it may be, you shall not improve their numbers, or find any lines unfilled in their tables of accounts; but when you have handled all this, and considered, you will find at last you have taken a dead man by the hand, there is not a finger wanting, but they are stiff as icicles, and without flexure as the legs of elephants.

1. In every action of religion God expects such a warmth and a holy fire to go along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice; but God hates an indifferent spirit. Earnestness and vivacity, quickness and delight, perfect choice of the service, and a delight in the prosecution, is all that the spirit of a man can yield towards his religion. The outward work is the effect of the body; but if a man does it heartily and with all his mind, then religion hath wings, and moves upon wheels of fire; and therefore, when our blessed Saviour made those capitulars and canons of religion, to "love God," and to "love our neighbour," besides that the material part of the duty, "love," is founded in the spirit, as its natural seat, he also gives three words to involve the spirit in the action, and but one for the body: "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind," and, lastly, "with all thy strength." If it be in motion, a lukewarm religion is pleasing to God; for God hates it not for its imperfection, and its natural measures of proceeding; but if it stands still and rests there, it is a state against the designs, and against the perfection of God: and it hath in it these evils:(1) It is a state of the greatest imprudence in the world; for it makes a man to spend his labour for that which profits not, and to deny his appetite for an unsatisfying interest: he puts his moneys in a napkin, and he that does so, puts them into a broken bag; he loses the principal for not increasing the interest.(2) The second appendant evil is, that lukewarmness is the occasion of greater evil; because the remiss easy Christian shuts the gate against the heavenly breathings of God's Holy Spirit.(3) A state of lukewarmness is more incorrigible than a state of coldness; while men flatter themselves that their state is good, that they are rich and need nothing, that their lamps are dressed, and full of ornament. These men are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progress, justice enough to need no repentance; and then, because the spirit of a man, and all the things of this world, are in perpetual variety and change, these men decline, when they have gone their period; they stand still, and then revert; like a stone returning from the bosom of a cloud, where it rested as long as the thought of a child, and fell to its natural bed of earth, and dwelt below for ever.

2. It concerns us next to inquire concerning the duty in its proper instances, that we may perceive to what parts and degrees of duty it amounts; we shall find it especially in the duties of faith, of prayer, and of charity.(1) Our faith must be strong, vigorous, active, confident, and patient, reasonable and unalterable, without doubting, and fear and partiality.(2) Our prayers and devotions must be fervent and zealous, not cold, patient, easy, and soon rejected; but supported by a patient spirit, set forwards by importunity, continued by perseverance, waited on by attention and a present mind, carried along with holy, but strong desires; and ballasted with resignation, and conformity to the Divine will; and then it is as God likes it, and does the work to God's glory and our interest effectively.(3) Our charity also must be fervent: "He that follows his general with a heavy march, and a heavy heart, is but an ill soldier." But our duty to God should be hugely pleasing, and we should rejoice in it; it must pass on to action, and do the action vigorously; it is called in Scripture "the labour" and travail of love." He that loves passionately, will not only do all that his friend needs, but all that himself can; for although the law of charity is fulfilled by acts of profit, and bounty, and obedience, and labour, yet it hath no other measures but the proportions and abundance of a good mind; and according to this, God requires that we be "abounding, and that always, in the work of the Lord."

(Bp. Jeremy Taylor.)