-- Grand Direct. XV. For Glorifying God. Ten Directions how the Mind must Glorify God. Ten Direction
the morning, and thy faithfulness every nightd." "At midnight will I rise to give thanks unto thee, because of thy righteous judgments."
"Surely the righteous shall give thanks unto thy name; the upright shall dwell in thy presencef." Remember that you are commanded,
"in every thing to give thanks." When God is scanty in mercy to thee then be thou scanty in thankfulness to him; and not when the devil, and a forgetful, or unbelieving, or discontented heart, would hide his greatest mercies from thee. It is just with God to give up that person to sadness of heart, and to uncomfortable, self-tormenting melancholy, that will not be persuaded by the greatness and multitude of mercies, to be frequent in the sweet returns of thanks.
Grand Direct. XV.
'Let thy very heart be set to glorify God, thy Creator, Redeemer, and Sanctifier; both with the estimation of thy mind, the praises of thy mouth, and the holiness of thy life.'
The glorifying of God, being the end of man and the whole creation, must be the highest duty of our lives; and therefore deserveth our distinct consideration. "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." "That God in all things might be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Ameni." I shall therefore first shew you what it is to glorify God, and then give directions how to do it.
To glorify God is not to add to his essential perfections, or felicity, or real glory. The glory of God is a word that is taken in these various senses: 1. Sometimes it signifieth the essential, transcendent excellencies of God in himself considered; so Rom. 6:4. Psal. 19:2. 2.
Sometimes it signifieth that glory which the angels and saints behold in heaven: what this is, a soul in flesh cannot formally conceive or comprehend. It seemeth not to be the essence of God, because that is
every where, and so is not that glory; or if any think that his essence is that glory, and is every where alike, and that the creature's capacity is all the difference betwixt heaven and earth, he seems confuted in that the glory of heaven will be seen by the glorified body itself, which it is thought cannot see the essence of God. Whether, then, that glory be the essence of God, or any immediate emanation from his excellency, as the beams and light that are sent forth by the sun, or a created glory for the felicity of his servants, we shall know when with the blessed we enjoy it. 3. Sometimes it is taken for the appearance of God's perfections in his creatures, either natural or free agents, as discerned by man, and for his honour in the esteem of man. John 11:4. 40. 1 Cor. 11:7. 2 Cor. 4:15. Phil. 1:11, 2:11. Isa. 35:2.
40:5. &c. And so to glorify God is, 1. Objectively, to represent his excellencies or glory; 2. Mentally, to conceive of them; 3. and Verbally, to declare them. I shall therefore distincly direct you, 1.
How to glorify God in your minds. 2. By your tongues. 3. By your lives.
Directions for glorifying God with the Heart Direct. I. 'Abhor all blasphemous representations and thoughts of God, and think not of him lamely, unequally, or diminutively, nor as under any corporeal shape; nor think to comprehend him, but reverently admire him.'—Conceive of him as incomprehensible and infinite: and if satan would tempt thee to think meanly of any thing in God, or to think highly of one of his perfections, and meanly of another, abhor such temptations; and think of his power, knowledge, and goodness, equally as the infinite perfections of God.
Direct. II. 'Behold his glory in the glory of his works of nature and of grace, and see him in all as the soul, the glory, the all of the whole creation.'—What a power is that which made and preserveth all the
world! What a wisdom is that which set in joint the universal frame of heaven and earth, and keepeth all things in their order. How good is he that made all good, and gave the creatures all their goodness, both natural and spiritual, by creation and renewing grace! Thus "the heavens declare the glory of God, and the firmament sheweth his handy-work." "His glory covereth the heavens, and the earth is full of his praisem." "The voice of the Lord is upon the waters; the God of glory thundereth."
Direct. III. 'Behold him in the person, miracles, resurrection, dominion, and glory of his blessed Son:'—"who is the brightness of his glory, and the express image of his person; upholding all things by the word of his power, and having by himself purged our sins, sat down at the right-hand of the Majesty on high, being made better than the angels." "By him" it is that "glory is given to God in the churchp." "God hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father." "Pray," therefore, that the "God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the acknowledgment of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the celestials, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be
Head over all things to the churchr." "The Father hath glorified his name in his Son."
Direct. IV. 'Behold God as the end of the whole creation, and intend him as the end of all the actions of thy life.'—You honour him not as God, if you practically esteem him not as your ultimate end; even the pleasing of his will, and the honouring him in the world. If any thing else be made your chiefest end you honour it before him, and make a god of it.
Direct. V. 'Answer all his blessed attributes with suitable affections, (as I have directed in my "Treatise of the Knowledge of God," and here briefly Direct. IV.) and his relations to us with the duty which they command,' subjection, love, &c.) as I have opened in the foregoing Directions. We glorify him in our hearts, when the image of his attributes is there received.
Direct. VI. 'Behold him by faith as always present with you.'—And then every attribute will the more affect you, and you will not admit dishonourable thoughts of him: pray to him as if you saw him, and you will speak to him with reverence. Speak of him, as if you saw him, and you dare not take his name in vain, nor talk of God with a common frame of mind, nor in a common manner, as of common things. "By faith Moses forsook Egypt, not fearing the wrath of the king; for he endured, as seeing Him that is invisible." God is contemned by them that think they are behind his back.
Direct. VII. 'Think of him as in heaven where he is revealed in glory to the blessed, and magnified by their high, everlasting praise.'—
Nothing so much helpeth us to glorify God in our minds, as by faith to behold him where he is glorious. The very reading over the description of the glory of the New Jerusalem, Rev. 21 and 22 will much affect a believing mind with a sense of the gloriousness of God.
Suppose, with Stephen, we saw heaven opened, and the Ancient of Days, the great Jehovah gloriously illustrating the city of God, and Jesus in glory at his right-hand, and the innumerable army of glorified spirits before his throne, praising and magnifying him with the highest admirations, and joyfullest acclamations that creatures are capable of, would it not raise us to some of the same admirations? The soul that by faith is much above doth most glorify
God, as being nearest to his glory.
Direct. VIII. 'Foresee by faith the coming of Christ, and the day of the universal judgment, when Christ shall come in flaming fire with thousands of his holy angels, to be glorified in his saints, and admired in all them that do believe.'
Direct. IX. 'Abhor all doctrines which blaspheme or dishonour the name of God, and would blemish and hide the glory of his Majesty.'—
I give you this rule for your own preservation, and not in imitation of uncharitable firebrands and dividers of the church, to exercise your pride and imperious humour, in condemning all men, to whose opinions you can maliciously affix a blasphemous consequence, which either followeth but in your own imagination, or is not acknowledged but hated by those on whom you do affix it. Let it suffice you to detest false doctrines, without detesting the persons that you imagine guilty of them, who profess to believe the contrary truth as stedfastly as you yourselves.
Direct. X. 'Take heed of sinking into flesh and earth, and being diverted by things sensible from the daily contemplation of the glory of God.'—If your belly become your God, and you mind earthly things, and are set upon the honours, or profits, or pleasures of the world, when your conversation should be in heaven, you will be glorying in your shame, when you should be admiring the glory of
your Maker, and you will have so much to do on earth, that you will find no leisure (because you have no hearts) to look up seriously to God.
Directions for glorifying God with our Tongues in his Praises Direct. I. 'Conceive of this duty of praising God according to its superlative excellencies, as being the highest service that the tongue of men or angels can perform.'—To bless, or praise, or magnify God is not to make him greater or better, or happier than he is; but to declare and extol his greatness, goodness, and felicity. And that your hearts may be inflamed to this excellent work, I will here shew you how great and necessary, how high and acceptable a work it is.
1. 'It is the giving to God his chiefest due.' A speaking of him as he is; and when we have spoken the highest, how far fall we short of the due expression of his glorious perfections! O how great praise doth that Almightiness deserve, which createth and conserveth all the world, and over-ruleth all the sons of men, and is able to do whatsoever he will! "Great is the Lord, and greatly to be praised; and his greatness is unsearchable. One generation shall praise his works to another and declare his mighty acts: I will speak of the glorious honour of thy Majesty, and of thy wondrous works; and men shall speak of the might of thy terrible acts, and I will declare thy greatnessy." What praise doth that knowledge deserve which extendeth to all things that are, or were, or ever shall be? and that wisdom that ordereth all the world! He knoweth every thought of man, and all the secrets of the heart. "Known unto God are all his works, from the beginning of the worlda." "His understanding is infinite." What praise doth that goodness and mercy deserve, which is diffused throughout all the world, and is the life, and hope, and happiness of men and angels! "His mercy is great unto the heavens,
and his truth unto the cloudsc." "O how great is his goodness to them that fear him!" And therefore how great should be his praise! "Who can utter the mighty acts of the Lord, and who can shew forth all his praisee?" "For great is the glory of the Lord!"
2. It is the end of all God's wondrous works, and especially the end which man was made for, that all things might praise him objectively, and men (and angels) in estimation and expression. That his glorious excellency might be visible in his works, and be admired and extolled by the rational creature: for this all things were created and are continued: for this we have our understanding and our speech: this is the fruit that God expecteth from all his works. Deny him this, and you are guilty of frustrating the whole creation, as much as in you lieth. You would have the sun to shine in vain, and the heavens and earth to stand in vain, and man and all things to live in vain, if you would not have God have the praise and glory of his works. Therefore, sun, and moon, and stars, and firmament, are called on to praise the Lord, as they are the matter for which he must by us be praised. "O praise him therefore for his mighty acts: praise him according to his excellent greatnessh." "O that men would praise the Lord for his goodness, and declare his wondrous works for the children of men." Yea it is the end of Christ in the redemption of the world, and in saving his elect, that God might, in the church, in earth and heaven, have the "praise and glory of his gracek." "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name." "And let the redeemed of the Lord say, that his mercy endureth for everm." For this all his, saints "are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that they should shew forth the praises of him that hath called them out of darkness into his marvellous light."
3. The praise of God is the highest and noblest work in itself: (1.) It hath the highest object, even the glorious excellencies of God.
Thanksgiving is somewhat lower, as having more respect to ourselves and the benefits received; but praise is terminated directly on the perfections of God himself. (2.) It is that work that is most immediately nearest on God, as he is our end: and as the end, as such, is better than all the means set together, as such, so are the final duties about the end, greater than all the immediate duties. (3.)
It is the work of the most excellent creatures of God, the holy angels: they proclaimed the coming of Christ, by way of praise, "Glory to God in the highest: on earth peace: good will towards men." And as we must be equal to the angels, it must be in equal praising God, or else it will not be in equality of glory. (4.) It is the work of heaven, the place and state of all perfection: and that is best and highest which is nearest heaven: where "they rest not day nor night, saying, Holy,
Holy, Holy, Lord God Almighty, which was, and is, and is to come."
"Thou art worthy O Lord to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created." "A voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying,
Alleluiah: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour unto him: for the marriage of the Lamb is come, and his wife hath made herself readyp."
4. It beseemeth us, and much concerneth us, to learn and exercise that work, which in heaven we must do for ever: and that is, to love and joyfully praise the Lord: for earth is but the place of our apprenticeship for heaven. The preparing works of mortifying repentance must in their place be done; but only as subservient to these which we must ever do: when we shall sing the "new song"
before the "Lamb, Thou art worthy;"—"For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us kings and priests unto our
God." Therefore the primitive church of believers is described as most like to heaven: "with great joy they were continually in the temple, praising and blessing Godr." "O praise the Lord therefore in the congregation of the saints: let Israel rejoice in him that made him: let the children of Zion be joyful in their king. Let the saints be joyful in glory: let the high praises of God be in their mouths."
5. Though we are yet diseased sinners, and in our warfare, among enemies, dangers, and perplexities, yet praise is seasonable and suitable to our condition here, as the greatest part of our duty, which all the rest must but promote. Pretend not that it is not fit for you because you are sinners, and that humiliation only is suitable to your state. For the design of your redemption, the tenor of the Gospel, and your own condition, engage you to it. Are they not engaged to praise the Lord, that are brought so near him to that end?—that are reconciled to him?—to whom he hath given and forgiven so much?— that have so many great and precious promises?—that are the temples of the Holy Ghost, who dwelleth in them, and sanctifieth them to God?—that have a Christ interceding for them in the highest?—that are always safe in the arms of Christ;—that are guarded by angels;—and devils, and enemies forbidden to touch them, further than their Father seeth necessary for their good?—that have the Lord for their God?—that have his saints for their companions and helpers?—that have so many ordinances to help their souls; and so many creatures and comforts for their bodies?— that live continually upon the plenty of his love?—that have received so much, and are still receiving? Should we not bless him every day with praise, that blesseth us every day with benefits? Should we not praise the bridge that we go over?—the friend that we have tried so
oft? And resolve as Psalm 145. "Every day will I bless thee: I will praise thy name for ever and ever." Psalm 63:3, 4. "Because thy loving kindness is better than life, my lips shall praise thee: thus will
I bless thee while I live: I will lift up my hands in thy name." Are they not bound to praise him on earth, that must reign with Christ for ever in heaven?
6. The praises of God do exercise our highest graces: praise is the very breath of love, and joy, and gratitude: it tendeth to raise us above ourselves, and make our hearts to burn within us, while the glorious name of God is magnified: it hath the most pure, and spiritual, and elevating effect upon the soul; and therefore tendeth most effectually to make us more holy, by the increase of these graces.
7. To be much employed in the praise of God, doth tend exceedingly to the vanquishing all hurtful doubts, and fears, and sorrows. Joy and praise promote each other. And this it doth, (1.) By keeping the soul near to God, and within the warmth of his love and goodness.
(2.) By the exercise of love and joy, which are the cordial, reviving, strengthening gracesx. (3.) By dissipating distrustful, vexing thoughts, and diverting the mind to sweeter things. (4.) By keeping off the tempter, who usually is least able to follow us with his molestations, when we are highest in the praises of our God. (5.) By bringing out the evidences of our sincerity into the light, while the chiefest graces are in exercisez. (6.) And by way of reward from God, that loveth the praises of his meanest servants. And here I would commend this experiment, to uncomfortable, troubled souls, that have not found comfort by long searching after evidences in themselves. Exercise yourselves much in the praises of God: this is a duty that you have no pretence against. Against thanksgiving for his grace, you pretend that you know not that you have received his
grace; but to praise him in the excellency of his perfections, his power and wisdom, and goodness, and mercy, and truth, is the duty of all men in the world. While you are doing this, you will feel your graces stir, and feel that comfort from the face of God, which you are not like to meet with in any other way whatsoever. Evidences are exceeding useful to our ordinary stated peace and comfort; but it is oft long before we confidently discern them: and they are oft discerned when yet the soul is not excited to much sense of comfort and delight: and we quickly lose the sight of evidences, if we be not very wise and careful. But a life of praise bringeth comfort to the soul, as standing in the sunshine bringeth light and warmth: or as labouring doth warm the body: or as the sight and converse of our dearest friend, or the hearing of glad tidings doth rejoice the heart, without any great reasoning or arguing the case. This is the way to have comfort by feeling, to be much in the hearty praises of the Lord.
When we come to heaven we shall have our joy, by immediate vision, and the delightful exercise of love and praise. And if you would taste the heavenly joys on earth, you must imitate them in heaven, as near as possibly you can; and this is your work of nearest imitation.
8. To live a life of praising God, will make religion sweet and easy to us, and take off the wearisomeness of it, and make the work of God a pleasure to us. Whereas they that set themselves only to the works of humiliation, and leave out these soul-delighting exercises, do cast themselves into exceeding danger, by making religion seem to them a grievous and undesirable life. This makes men backward to every duty, and do it heartlessly, and easily yield to temptations of omission and neglect, if not at last fall off through weariness: whereas the soul that is daily employed in the high and holy praises of his God, is still drawn on by encouraging experience, and doth all with a willing, ready mind.
9. No duty is more pleasing to God, than the cheerful praises of his servants. He loveth your prayers, tears, and groans; but your praises much more: and that which pleaseth God most, must be most pleasing to his servants; for to please him is their end: this is the end of all their labour, that "whether present or absent, they may be accepted of him." So that it is a final enjoying, and therefore a delighting duty.
10. To be much employed in the praises of God, will acquaint the world with the nature of true religion, and remove their prejudice, and confute their dishonourable thoughts and accusations of it, and recover the honour of Christ, and his holy ways, and servants. Many are averse to a holy life, because they think that it consisteth but of melancholy fears or scrupulosity: but who dare open his mouth against the joyful praises of his Maker? I have heard and read of several enemies and murderers, that have broke in upon Christians with an intent to kill them, or carry them away, that finding them on their knees in prayer, and reverencing the work so much as to stay and hear them till they had done, have reverenced the persons also, and departed, and durst not touch the heavenly worshippers of God.
This life of praise is a continual pleasure to the soul; clean contrary to a melancholy life. It is recreating to the spirits, and healthful to the body, which is consumed by cares, and fears, and sorrows. It is the way that yieldeth that "mirth which doth good like a medicine, and is a continual feast." Therefore, saith the apostle, "Is any merry, let him sing psalmsb." He cannot better exercise mirth, than in singing praises to his God. This keeps the soul continually on the wing, desiring still to be nearer God, that it may have more of these delights: and so it overcomes the sense of persecutions and afflictions, and the fears of death, and is a most excellent cordial and companion in the greatest sufferings. Was it not an excellent hearing, to have been a witness of the joy of Paul and Silas, when in the prison
and stocks, with their backs sore with scourges, they sang at midnight the praises of the Lord? so that all the doors were opened, and all the prisoners' bonds were loosed, that had been their auditors; so great was God's acceptance of their work. O that we would do that honour and right to true religion, as to shew the world the nature and use of it, by living in the cheerful praises of our God, and did not teach them to blaspheme it, by our misdoings!
I have said the more of the excellency and benefits of this work, because it is one of your best helps to perform it, to know the reasons of it, and how much of your religion, and duty, and comfort consisteth in it: and the forgetting of this, is the common cause that it is so boldly and ordinarily neglected, or slubbered over as it is.
Direct. II. 'The keeping of the heart in admiration and glorifying of God, according to the foregoing Directions, is the principal help to the right praising of him with our lips.'—For out of the heart's abundance the mouth will speak: and if the heart do not bear its part, no praise is melodious to God.
Direct. III. 'Read much those Scriptures which speak of the praises of God; especially the Psalms: and furnish your memories with store of those holy expressions of the excellencies of God, which he himself hath taught you in his Word.'—None knoweth the things of God, but the Spirit of God; who teacheth us in the Scripture to speak divinely of things divine. No other dialect so well becometh the work of praise. God, that best knoweth himself, doth best teach us how to know and praise him. Every Christian should have a treasury of these sacred materials in his memory, that he may be able, at all times, in conference and in worship, to speak of God in the words of God.
Direct. IV. 'Be much in singing psalms of praise, and that with the most heart-raising cheerfulness and melody: especially in the holy
assemblies.'—The melody and the conjunction of many serious, holy souls, doth tend much to elevate the heart. And where it is done intelligibly, reverently, in conjunction with a rational, spiritual, serious worship, the use of musical instruments are not to be scrupled or refused; any more than the tunes or melody of the voice.
Direct. V. 'Remember to allow the praises of God, their due proportion in all your prayers.'—Use not to shut it out, or forget it, or cut it short with two or three words in the conclusion. The Lord's prayer begins and ends with it: and the three first petitions are for the glorifying the name of God, and the coming of his kingdom, and the doing of his will, by which he is glorified: and all this before we ask any thing directly for ourselves. Use will much help you in the praise of God.
Direct. VI. 'Especially let the Lord's day be principally spent in praises and thanksgivings for the work of our redemption, and the benefits thereof.'—This day is separated by God himself to this holy work: and if you spend it (ordinarily) in other religious duties, that subserve not this, you spend it not as God requireth you. The thankful and praiseful commemoration of the work of man's redemption, is the special work of the day: and the celebrating of the sacrament of the body and blood of Christ, (which is therefore called the Eucharist) was part of these laudatory exercises, and used every
Lord's day by the primitive church. It is not only a holy day, separated to God's worship in general, but to this eucharistical worship in special above the rest, as a day of praises and thanksgiving unto God: and thus all Christians (ordinarily) should use it.
Direct. VII. 'Let your holy conference with others be much about the glorious excellencies, works, and mercies of the Lord, in way of
praise and admiration.'—This is indeed to speak to edification, and as the "oracles of God." "That God in all things may be glorified." "In his temple doth every one speak of his glorye." "My tongue shall speak of thy righteousness, and of thy praises all the day long." "And men shall speak of the might of thy terrible acts.—They shall speak of the glory of thy kingdom, and talk of thy power: to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.—My mouth shall speak of the praises of the Lord, and let all flesh bless his holy name for ever and everg." "Talk ye of all his wondrous works: glory ye in his holy name."
Direct. VIII. 'Speak not of God in alight, irreverent, or common sort, as if you talked of common things: but with all possible seriousness, gravity, and reverence, as if you saw the majesty of the Lord.'—A common and a holy manner of speech are contrary. That only is holy, which is separated to God from common use. You speak profanely,
(in the manner, how holy soever the matter be,) when you speak of God with that careless levity, as you use to speak of common things.
Such speaking of God is dishonourable to him, and hurts the hearers more than silence, by breeding in them a contempt of God, and teaching them to imitate you, in slight conceits and speech of the Almighty: whereas, one that speaketh reverently of God, as in his presence, doth ofttimes more affect the hearers with a reverence of his majesty, with a few words, than irreverent preachers with the most accurate sermons, delivered in a common or affected strain.
Whenever you speak of God, let the hearers perceive that your hearts are possessed with his fear and love, and that you put more difference between God and man, than between a king and the smallest worm: so when you talk of death or judgment, of heaven or hell, of holiness or sin, or any thing that nearly relates to God, do it with that gravity and seriousness, as the matter doth require.
Direct. IX. 'Speak not so unskilfully and foolishly of God, or holy things, as may tempt the hearers to turn it into a matter of scorn or laughter.'—Especially understand how your parts are suited to the company that you are in. Among those that are more ignorant, some weak discourses may be tolerable and profitable; for they are most affected with that which is delivered in their own dialect and mode: but among judicious or captious hearers, unskilful persons must be very sparing of their words, lest they do hurt, while they desire to do good, and make religion seem ridiculous. We may rejoice in the scorns which we undergo for Christ, and which are bent against his holy laws, or the substance of our duty: but if men are jeered for speaking ridiculously and foolishly of holy things, they have little reason to take comfort in any thing of that, but their honest meanings and intents: nay, they must be humbled for being a dishonour to the name of godliness. But the misery is, that few of the ignorant and weak have knowledge and humility enough to perceive their ignorance and weakness, but they think they speak as wisely as the best, and are offended if their words be not reverenced accordingly. As a minister should study and labour for a skill and ability to preach, because it is his work; so every Christian should study for skill to discourse with wisdom and meet expressions, about holy things, because this is his work. And, as unfit expressions and behaviour in a minister, do cause contempt instead of edifying; so do they in discourse.
Direct. X. 'Whenever God's holy name or word is blasphemed, or used in levity or jest, or a holy life is made a scorn, or God is notoriously abused or dishonoured, be ready to reprove it with gravity where you can; and where you cannot, at least let your detestation of it be conveniently manifested.'—Among those to whom you may freely speak, lay open the greatness of their sin. Or, if you are unable for long or accurate discourse, at least tell them who hath
said, "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain."
And where your speech is unmeet (as to some superiors), or is like to do more harm than good, let your departing the room, or your looks, or rather your tears shew your dislike.
Directions for the Glorifying God in our Lives Direct. I. 'Our lives then glorify God, when they are such as his excellencies most appear in: and that is, when they are most divine or holy; when they are so managed, that the world may see, that it is
God that we have chiefly respect unto, and that HOLINESS TO THE LORD is written upon all our faculties and affairs.'—So much of GOD as appeareth in our lives, so much they are truly venerable, and advanced above the rank of fleshly, worldly lives. God only is the real glory of every person, and every thing, and every word or action of our lives. And the natural conscience of the world, which in despite of their atheism, is forced to confess and reverence a Deity, will be forced (even when they are hated and persecuted,) to reverence the appearance of God in his holy ones. Let it appear therefore, 1. That God's authority commandeth you, above all the powers of the earth, and against all the power of fleshly lusts. 2. That it is the glory and interest of God that you live for, and look after principally in the world, and not your own carnal interest and glory: and that it is his work that you are doing, and not your own; and his cause, and not your own, that you are engaged ink. 3. That it is his word and law that is your rule. 4. And the example of his Son that is your pattern.
5. And that your hearts and lives are moved and acted in the world, by motives fetched from the rewards which he hath promised, and the punishments which he hath threatened, in the world to come. 6.
And that it is a supernatural, powerful principle, sent from God into your hearts, even the Holy Ghost, by which you are inclined and
actuated in the tenor of your lives. 7. And that your daily converse is with God, and that men, and other creatures are comparatively nothing to you, but are made to stand by, while God is preferred, and honoured, and served by you: and that all your business is with him, or for him in the world.
Direct. II. 'The more of heaven appeareth in your lives, the more your lives do glorify God.'—Worldly and carnal men are conscious, that their glory is a vanishing glory, and their pleasure but a transitory dream, and that all their honour and wealth will shortly leave them in the dust: and therefore, they are forced, in despite of their sensuality, to bear some reverence to the life to come. And though they have not hearts themselves, to deny the pleasures and profits of the world, and to spend their days in preparing for eternity, and in laying up a treasure in heaven; yet they are convinced, that those that do so, are the best and wisest men; and they could wish that they might die the death of the righteous, and that their last end might be like his. As heaven exceedeth earth, even in the reverent acknowledgment of the world, though not in their practical esteem and choice: so heavenly Christians have a reverent acknowledgment from them, (when malice doth not hide their heavenliness by slanders,) though they will not be such themselves. Let it appear in your lives, that really you seek a higher happiness than this world affordeth, and that you verily look to live with Christ, and that as honour, and wealth, and pleasure command the lives of the ungodly, so the hope of heaven commandeth yours. Let it appear that (this is your design and business in the world, and that your hearts and conversation are above, and that whatever you do or suffer, is for this, and not for any lower end; and this is a life that God is glorified by.
Direct. III. 'It glorifieth God, by shewing the excellency of faith, when we contemn the riches and honours of the world, and live above the worldling's life; accounting that a despicable thing, which he accounts his happiness, and loseth his soul for.'—As men despise the toys of children, so a believer must take the transitory vanities of this world, for matters so inconsiderable, as not to be worthy of his regard, save only as they are the matter of his duty to God, or as they relate to him, or the life to come. Saith Paul, "We look not at the things which are seen," (they are not worth our observing, or looking at) "but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal."
The world is under a believer's feet, while his eye is fixed on the celestial world. He travelleth through it to his home, and he will be thankful if his way be fair, and if he have his daily bread: but it is not his home, nor doth he make any great matter, whether his usage in it be kind or unkind, or whether his inn be well adorned or not. He is almost indifferent, whether, for so short a time, he be rich or poor, in a high, or in a low condition, further than as it tendeth to his
Master's service. Let men see that you have a higher birth than they, and higher hopes, and higher hearts, by setting light by that, which their hearts are set upon as their felicity. When seeming Christians are as worldly and ambitious as others, and make as great a matter of their gain, and wealth, and honour, it sheweth that they do but cover the base and sordid spirit of worldlings, with the visor of the Christian name, to deceive themselves, and bring the faith of Christians into scorn, and dishonour the holy name which they usurp.
Direct. IV. 'It much honoureth God, when his servants can quietly and fearlessly trust in him, in the face of all the dangers and threatenings which devils or men cast before them; and can joyfully suffer pain or death, in obedience to his commands, and in
confidence on his promise of everlasting happiness.'—This sheweth that we believe indeed that "there is a God," and that "he is the rewarder of them that diligently seek him;" and that he is true and just, and that his promises are to be trusted on; and that he is able to make them good, in despite of all the malice of his enemies; and that the threats or frowns of sinful worms are contemptible to him that feareth God. "So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earthn;" and that at last will judge the world in righteousness. Paul gloried in the Thessalonians, "for their faith and patience, in all their persecutions and tribulations which they endured; as a manifest token of the righteous judgment of God, that they might be accounted worthy of the kingdom of God, for which they suffered: seeing it is a righteous thing with God to recompense tribulation to them that trouble us, and rest with his saints to those that are troubled." "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, and of God, resteth upon you; on their part he is evil spoken of, but on your part he is glorifiedp." "If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf."
When confidence in God, and assurance of the "great reward in heavenr," do cause a believer undauntedly to say, as the three witnesses, "We are not careful, O king, to answer thee in this matter: the God whom we serve is able to deliver us:" when by faith we can go through the trial of carnal mockings and scourgings, of bonds and imprisonment, to be destitute and afflicted, yea, and tortured, not accepting deliverance (upon sinful terms), thus God is glorified by believers. "Lift up your voices," O ye afflicted saints, "and sing, for the majesty of the Lord.—Glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the seat." Sing to his praise with Paul and Silas, though your feet be in the stocks. If God call for your lives, remember that "you are not your own: you are bought with a price: therefore glorify God in your bodies and spirits
which are his." Rejoice in it, if you "bear in your bodies the marks of the Lord Jesusx." And if you "always bear about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifested in your bodies." And "with all boldness," see that "Christ be magnified in your bodies, whether it be by life or deathz." He dishonoureth and reproacheth Christ and faith, that thinks he is not to be trusted even unto the death.
Direct. V. 'It much honoureth God, when the hopes of everlasting joys, do cause believers to live much more joyfully than the most prosperous worldlings."—Not with their kind of doting mirth, in vain sports and pleasures, and foolish talking, and uncomely jests; but in that constant cheerfulness and gladness, which beseemeth the heirs of glory. Let it appear to the world, that indeed you hope to live with Christ, and to be equal with the angels. Do a dejected countenance, and a mournful, troubled, and complaining life, express such hopes? or rather tell men that your hopes are small, and that God is a hard
Master, and his service grievous? Do not thus dishonour him by your inordinate dejectedness: do not affright and discourage sinners from the pleasant service of the Lord.
Direct. VI. 'When Christians live in a readiness to die, and can rejoice in the approach of death, and love and long for the day of judgment, when Christ shall justify them from the slanders of the world, and shall judge them to eternal joys: this is to the glory of God and our profession.'—When death, which is the king of fears to others, appeareth as disarmed and conquered to believers: when judgment, which is the terror of others, is their desire; this sheweth a triumphant faith, and that godliness is not in vain. It must be something above nature that can make a man "desire to depart and be with Christ, as best of all," and "to be absent from the body and present with the Lord," and to "comfort one another" with the
mention of the glorious coming of their Lord, and the day when he shall judge the world in righteousness.
Direct. VII. 'The humility, and meekness, and patience of Christians, much honour God and their holy faith: as pride, and passion, and impatience dishonour him.'—Let men see that the Spirit of God doth cast down the devilish sin of pride, and maketh you like your Master, that humbled himself to assume our flesh, and to the "death of the cross," and to the contradiction and reproach of foolish sinners, and "made himself of no reputation," but "endured the shame," of being derided, spit upon, and crucified, and stooped to wash the feet of his disciples. It is not stoutness and lifting up the head, and standing upon your terms, and upon your honour in the world, that is the honouring of God. When you are as little children, and as nothing in your own eyes, and seek not the honour that is of men, but say, "Not to us, O Lord, not to us, but to thy name be the glory;" and are content that your honour decrease and be trodden into the dirt, that his may increase, and his name be magnified; this is the glorifying of God. So when you shew the world, that you are above the impotent passions of men, not to be insensible, but to be "angry and sin not," and to "give place to wrath," and not to resist and "avenge yourselvesd:" and to be "meek and lowly in heart." It will appear that you have the wisdom which is "from above," if you be "first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and hypocrisyf." "But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth," as if this were the wisdom from above which glorifieth God: for this "wisdom descendeth not from above, but is earthly, sensual, and devilish." "A meek and quiet spirit is of great price in the sight of Godh:" an ornament commended to women by the Scripture; which is amiable in the eyes of all.
Direct. VIII. 'It honoureth God and your profession, when you abound in love and in good works: loving the godly with a special love, but all men with so much love, as makes you earnestly desirous of their welfare, and to love your enemies, and put up wrongs, and to study to do good to all, and hurt to none.'—To be abundant in love, is to be like to God, who is LOVE itself; and sheweth that God dwelleth in usk. "All men may know that we are Christ's disciples, if we love one another." This is the "new" and the "great commandment; the fulfilling of the lawm." You will be known to be the "children of your heavenly Father, if you love your enemies, and bless them that curse you, and pray for them that hate and persecute you, and despitefully use you." Do all the good that possibly you can, if you would be like him that doth good to the evil, and whose mercies are over all his works. Shew the world that you "are his workmanship, created to good works in Christ Jesus, which he hath ordained for you to walk in." "Herein is your Father glorified, that ye bring forth much fruitp."
"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." "Honour God with thy substance, and with the first fruits of all thy increaser." "And those that honour him he will honour." When barren, worldly hypocrites, that honour God only with their lips, and flattering words, shall be used as those that really dishonour him.
Direct. IX. 'The unity, concord, and peace of Christians, do glorify God and their profession: when their divisions, contentions, and malicious persecutions of one another, do heinously dishonour him.'—Men reverence that faith and practice which they see us unanimously accord in. And the same men will despise both it and us, when they see us together by the ears about it, and hear us in a Babel of confusion, one saying, 'This is the way,' and another, 'That is it:' one saying, 'Lo here is the true church and worship,' and another saying, 'Lo it is there.' Not that one man or a few must make a shoe
meet for his own foot, and then say, 'All that will not dishonour God by discord, must wear this shoe: think as I think, and say as I say, or else you are schismatics.' But we must all agree in believing and obeying God, and "walking by the same rule so far as we have attained." "The strong must bear the infirmities of the weak, and not please themselves; but every one of us please his neighbour for good to edification; and be likeminded one towards another, according to Christ Jesus, that we may with one mind, and one mouth glorify
God: receiving one another, as Christ also received us to the glory of Godu."
Direct. X. 'Justice commutative and distributive, private and public, in bargainings, and in government, and judgment, doth honour God and our profession in the eyes of all: when we do no wrong, but do to all men as we would they should do to us: that no man go beyond or defraud his brother in any matter: for the Lord is the avenger of all suchy.'—That a man's word be his master, and that we lie not one to another, nor equivocate or deal subtilly and deceitfully, but in plainness and singleness of heart, and in simplicity and godly sincerity have our conversation in the world. Perjured persons and covenant-breakers, that dissolve the bonds of human society, and take the name of God in vain, shall find by his vengeance that he holdeth them not guiltless.
Direct. XI. 'It much glorifieth God to worship him rationally and purely, in spirit and in truth, according to the glory of his wisdom and goodness, and it dishonoureth him to be worshipped ignorantly and carnally, with spells and mimical, irrational actions, as if he were less wise than serious, grave, understanding men.'—The worshippers of God have great cause to take heed how they behave themselves: lest they meet with the reward of Nadab and Abihu, and God tell them by his judgments, "that he will be sanctified in all them that
come nigh him, and before all the people he will be glorified." The second commandment is enforced by the jealousy of God about his worship. Ignorant, rude, unseemly words, or unhandsome gestures, which tend to raise contempt in the auditors; or levity of speech, which makes men laugh, is abominable in a preacher of the Gospel.
And so is it to pray irrationally, incoherently, confusedly, with vain repetitions and tautologies, as if men thought to be heard for their babbling over so many words, while there is not so much as an appearance of a well composed, serious, rational, and reverent address of a fervent soul to God. To worship God as the Papists do, with images, Agnus Dei's, crucifixes, crossings, spittle, oil, candles, holy water, kissing the pax, dropping beads, praying to the Virgin
Mary, and to other saints, repeating over the name of Jesus nine times in a breath, and saying such and such sentences so oft, praying to God in an unknown tongue, and saying to him they know not what, adoring the consecrated bread as no bread, but the very flesh of Christ himself, choosing the titular saint whose name they will invocate, fasting by feasting upon fish instead of flesh, saying so many masses a day, and offering sacrifice for the quick and the dead, praying for souls in purgatory, purchasing indulgences for their deliverance out of purgatory from the pope, carrying the pretended bones or other relics of their saints, the pope's canonizing now and then one for a saint, pretending miracles to delude the people, going on pilgrimages to images, shrines, or relics, offering before the images, with a multitude more of such parcels of devotion, do most heinously dishonour God, and, as the apostle truly saith, do make unbelievers say, "They are mad;" and that they are "children in understanding," and not "menb." Insomuch as it seemeth one of the greatest impediments to the conversion of the heathen and Mahometan world, and the chiefest means of confirming them in their infidelity, and making them hate and scorn Christianity, that the Romish, and the Eastern, and Southern churches, within their
view, do worship God so dishonourably as they do: as if God were like a little child that must have pretty toys bought him in the fair, and brought home to please him. Whereas, if the unreformed churches in the East, West, and South were reformed, and had a learned, pious, able ministry, that clearly preached and seriously applied the word of God, and worshipped God with understanding, gravity, reverence, and serious spirituality, and lived a holy, heavenly, mortified, self-denying conversation, this would be the way to propagate Christianity, and win the infidel world to Christ.
Direct. XII. 'If you will glorify God in your lives, you must be above a selfish, private, narrow mind, and must be chiefly intent upon the public good, and the spreading of the Gospel through the world.'—A selfish, private, narrow soul brings little honour to the cause of God: it is always taken up about itself, or imprisoned in a corner, in the dark, to the interest of some sect or party, and seeth not how things go in the world: its desires and prayers, and endeavours go no further than they can see or travel. But a larger soul beholdeth all the earth, and is desirous to know how it goeth with the cause and servants of the Lord, and how the Gospel gets ground upon the unbelieving nations; and such are affected with the state of the church a thousand miles off, almost as if it were at hand, as being members of the whole body of Christ, and not only of a sect. They pray for the "hallowing of God's name," and the "coming of his kingdom," and the "doing of his will throughout the earth, as it is in heaven," before they come to their own necessities, at least in order of esteem and desire. The prosperity of themselves, or their party or country satisfieth them not, while the church abroad is in distress.
They live as those that know the honour of God is more concerned in the welfare of the whole, than in the success of any party against the rest. They pray that the Gospel may have free course and be glorified abroad, as it is with them, and the preachers of it be "delivered from