viii. 33, 34;--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? Psal. xxxiii. 12; iv. 8;--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 Psal. cxlv. "Every day will I bless thee: I will praise thy name for ever and ever." Psal. lxiii. 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? Rom. viii. 17, 33; Rev. i. 5, 6; Col. i. 12; 1 Pet. i. 4.

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, Psal. cxl. 13. (2.) By the exercise of love and joy, which are the cordial, reviving, strengthening graces, Psal. xciv. 19; cxvi. 1. (3.) By dissipating distrustful, vexing thoughts, and diverting the mind to sweeter things, Psal. civ. 34. (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 exercise, 2 Cor. iii. 18. (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 word 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," 2 Cor. v. 9. 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," Prov. xvii. 22; xv. 15. Therefore saith the apostle, "Is any merry, let him sing psalms," James v. 13. 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? Acts xvi. 25; 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. Oh that we would do that honour and right to true religion, as to show 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 the 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," Eph. iv. 29; "that God in all things may be glorified," 1 Pet. iv. 11. Psal. xxix. 9, "In his temple doth every one speak of his glory." Psal. xxxv. 28, "My tongue shall speak of thy righteousness, and of thy praises all the day long." Psal. cxlv. 6, 11, 21, "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 ever." Psal. cv. 2, 3, "Talk ye of all his wondrous works: glory ye in his holy name."

_Direct._ VIII. Speak not of God in a light, unreverent, 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 unreverent 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, show your dislike.[130]

_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.[131] 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 in.[132] 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 conversations 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 showing the excellency of faith, when we contemn the riches and honour 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 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, 2 Cor. iv. 18, "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 showeth 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 can 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 showeth that we believe indeed that "there is a God," and that "he is the rewarder of them that diligently seek him," Heb. xi. 6; 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. Psal. lviii. 11, "So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth," 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," 2 Thess. i. 4-7. "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 glorified," 1 Pet. iv. 14. "If any man suffer as a christian, let him not be ashamed; but let him glorify God on this behalf," ver. 16. When confidence in God, and assurance of the great reward in heaven, Matt.