A44697:645
A treatise of delighting in God from Psal. xxxvij. 4. Delight thy self also…
A treatise of delighting in God from Psal. xxxvij. 4. Delight thy self also in the Lord, and he shall give thee the desires of thine heart. In two parts. By John Howe, M.A. sometime fellow of Magdalen College, Oxon.
London: printed by A. Maxwell for Sa. Gellibrand, 1674
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Above all, since he is only to be seen in his own light, pray earnestly and continually to the God of our Lord Jesus Christ, 1the Father of Glory, that he would give you the spirit of wisdom and revelation in the knowledge of him. From such as so desire to know him, he will not conceal himself. This is your more direct following on to know the Lord; 2in which case he hath said, you shall know, and that his going forth shall be prepared as the morning. By your craving looks, and the expecting posture of your waiting eye, you draw forth and invite his enlightening communications, which do but wait for an invitation. For it is most reasonable you should feel your want, and express your desire of what is so precious, before you find it. Hereby you put your selves amidst the glorious beams of his vital pleasant light; or do open your Souls to admit and let it in upon you. Who when he finds it is with you a desired thing and longed for, takes more pleasure in imparting, than you can pains in seeking, or pleasure in receiving it.
Above all, since he is only to be seen in his own light, pray earnestly and continually to the God of our Lord Jesus Christ, 1the Father of Glory, that he would give you the spirit of wisdom and revelation in the knowledg of him. From such as so desire to know him, he will not conceal himself. This is your more direct following on to know the Lord; 2in which case he hath said, you shall know, and that his going forth shall be prepared as the morning. By your craving looks, and the expecting posture of your waiting eye, you draw forth and invite his enlightening communications, which do but wait for an invitation. For it is most reasonable you should feel your want, and express your desire of what is so precious, before you find it. Hereby you put your selves amidst the glorious beams of his vital pleasant light; or do open your Souls to admit and let it in upon you. Who when he finds it is with you a desired thing and longed for, takes more pleasure in imparting, than you can pains in seeking, or plesure in receiving it.
Nor yet, when you have thus attained to some competent measure of the knowledge of God, are you to satisfy your selves that now you are not altogether ignorant: But,
Nor yet, when you have thus attained to some competent measure of the knowledg of God, are you to satisfie your selves that now you are not altogether ignorant: But,
3. Employ your knowledge in frequent and solemn thinking on him; which is one (and the next) end of that knowledge, and a further great means to your delighting in him. Your knowledge of God signifies little to this purpose, or any other, if, as it gives you the advantage of having frequent actual thoughts of him, it be not used to this end. Not having this knowledge, when you would set your selves seriously to think on God, you are lost in the dark, and know not which way to turn your selves; And having it, you will be as much strangers to delight in him, if you let your knowledge lye bound up in dead and spiritless notion, and labour not to have it turned into active life and fervent love, by the agitation of your working thoughts. By your musing this fire must be kindled. Do you suppose it possible, to delight in God and not think of him? If God be the solace and joy of your Souls, surely it must be God remembered and minded much, not neglected and forgotten. My soul (saith the Psalmist) shall be satisfied as with marrow and fatness,1 and my mouth shall praise thee with joyful lips; when I remember thee on my bed, and meditate on thee in the night watches. 2And he at the same time says his meditation of him shall be sweet, when he says he will be glad in the Lord.
3. Imploy your knowledg in frequent and solemn thinking on him; which is one (and the next) end of that knowledg, and a further great means to your delighting in him. Your knowledg of God signifies little to this purpose, or any other, if, as it gives you the advantage of having frequent actual thoughts of him, it be not used to this end. Not having this knowledg, when you would set your selves seriously to think on God, you are lost in the dark, and know not which way to turn your selves; And having it, you will be as much strangers to delight in him, if you let your knowledg lye bound up in dead and spiritless notion, and labour not to have it turned into active life and fervent love, by the agitation of your working thoughts. By your musing this fire must be kindled. Do you suppose it possible, to delight in God and not think of him? If God be the solace and joy of your Souls, surely it must be God remembered and minded much, not neglected and forgotten. My soul (saith the Psalmist) shall be satisfied as with marrow and fatness,1 and my mouth shall praise thee with joyful lips; when I remember thee on my bed, and meditate on thee in the nightwatches. 2And he at the same time says his meditation of him shall be sweet, when he says he will be glad in the Lord.
'Tis not a brutal delight you are here invited ⟨p. 323⟩to. Even such creatures have their Pleasures also; and do need thereto, besides a suitable object, only the help and ministry of their senses. Your delight in God can find no way into your hearts, but by the introduction of your exercised minds. There the matter must be prepared and formed, by which your delight is to be nourished & maintained. Hereto then you must apply your selves with design, and with serious diligence, and take pains with your recoiling thoughts. Do not make that fulsome pretence, to excuse your slothful neglect, that you cannot command your own thoughts. The thing it self is unquestionably true, and that you are not of your selves sufficient to think any thing that is good, as of your selves; and so you may truly enough say, that you cannot think any thought at all without God▪ or so much as draw a breath. Only, as besides your natural dependence on God for the support of your natural life and being, there must be that course taken, and those things done, by which in an orderly course of Providence you may live; so for the maintaining of your spiritual life (which very much stands in delight and joy in God) you must join a spiritual dependence for that special influence and concurrence which is necessary hereto, with the doing of such things as by Gods appointment and prescription are to serve this end. They who complain therefore they cannot attain to it, to delight in God, or their delight in him is faint and languishing; while in the mean ⟨p. 324⟩time they use no endeavour to bend and direct their thoughts towards him, do make as idle a complaint, as he that shall say, he is in a miserable starving condition, and nothing nourishes him, who wanting nothing suitable for him, is so wretchedly slothful, that he will be at no pains to prepare, or so much as eat and chew his own necessary food. You may not imagine, you have all that is needful for the well-governing of your spirits in your own hands and power. Nor ought you therefore to think, that what is simply needful is not to be had. God is not behind-hand with you; He is no such hard task-master, as to require Brick and allow no Straw: But may most righteously say, ye are idle, and do therefore only complain like the sluggard in his bed, whose hands cannot endure to labour.
'Tis not a brutal delight you are here invited ⟨p. 323⟩to. Even such creatures have their Pleasures also; and do need thereto, besides a sutable object, only the help and ministry of their senses. Your delight in God can find no way into your hearts, but by the introduction of your exercised minds. There the matter must be prepared and form'd, by which your delight is to be nourish'd & maintained. Hereto then you must apply your selves with design, and with serious diligence, and take pains with your recoiling thoughts. Do not make that fulsom pretence, to excuse your slothful neglect, that you cannot command your own thoughts. The thing it self is unquestionably true, and that you are not of your selves sufficient to think any thing that is good, as of your selves; and so you may truly enough say, that you cannot think any thought at all without God▪ or so much as draw a breath. Only, as besides your natural dependence on God for the support of your natural life and being, there must be that course taken, and those things done, by which in an orderly course of Providence you may live; so for the maintaining of your spiritual life (which very much stands in delight and joy in God) you must join a spiritual dependence for that special influence and concurrence which is necessary hereto, with the doing of such things as by Gods appointment and prescription are to serve this end. They who complain therefore they cannot attain to it, to delight in God, or their delight in him is faint and languishing; while in the mean ⟨p. 324⟩time they use no endeavour to bend and direct their thoughts towards him, do make as idle a complaint, as he that shall say, he is in a miserable straving condition, and nothing nourishes him, who wanting nothing sutable for him, is so wretchedly slothful, that he will be at no pains to prepare, or so much as eat and chew his own necessary food. You may not imagine, you have all that is needful for the well-governing of your spirits in your own hands and power. Nor ought you therefore to think, that what is simply needful is not to be had. God is not behind-hand with you; He is no such hard task-master, as to require Brick and allow no Straw: But may most righteously say, ye are idle, and do therefore only complain like the sluggard in his bed, whose hands cannot endure to labour.
You dare not deliberately go to God, and tell him, you do all you can to fix the thoughts of your hearts on him, and yet it will not be; or that he gives you no help. Though he can be no way indebted to you, but by his own free promise; He giveth meat to them that fear him, being ever mindful of his Covenant, (yea he doth it for Ravens and Sparrows); He will not then famish the Souls that cry to him, and wait on him; Their heart shall live that seek God. It's becoming and suitable to the state of things between him and you, that he should put you upon seeking that you may find. Your reasonable nature and faculties (especially being already rectified in some measure, and enlivened by his Grace and ⟨p. 325⟩Spirit) do require to be held to such terms. It is natural to you to think; and there is nothing more suitable to the new creature, than that you apply and set your selves to think on him, and that your thoughts be set (and held) on work to enquire and seek him out. Know therefore, you do not your parts, unless you make this more your business: Therefore to be here more particular;
You dare not deliberately go to God, and tell him, you do all you can to fix the thoughts of your hearts on him, and yet it will not be; or that he gives you no help. Though he can be no way indebted to you, but by his own free promise; He giveth meat to them that fear him, being ever mindful of his Covenant, (yea he doth it for Ravens and Sparrows); He will not then famish the Souls that cry to him, and wait on him; Their heart shall live that seek God. It's becoming and sutable to the state of things between him and you, that he should put you upon seeking that you may find. Your reasonable nature and faculties (especially being already rectified in some measure, and enlivened by his Grace and ⟨p. 325⟩Spirit) do require to be held to such terms. It is natural to you to think; and there is nothing more sutable to the new creature, than that you apply and set your selves to think on him, and that your thoughts be set (and held) on work to enquire and seek him out. Know therefore, you do not your parts, unless you make this more your business: Therefore to be here more particular;
1. Solemnly set your selves at chosen times to think on God. Meditation is of it self a distinct Duty, and must have a considerable time allowed it among the other exercises of the Christian Life. It challenges a just share and part in the time of our Lives; and he in whom […] to place our delight, is, you know, the prime and chief Object of this holy Work. Is it reasonable that he who is our Life, and our All, should never be thought on, but now and then, as it were by chance, and on the by? My meditation on him shall be sweet. Doth not that imply that it was with the Psalmist a designed thing to meditate on God? that it was a stated course? whereas it was become customary and usual to him, his ordinary practice to appoint times for meditating on God, his well-known exercise, (which is supposed) he promises himself satisfaction and solace of soul herein.
1. Solemnly set your selves at chosen times to think on God. Meditation is of it self a distinct Duty, and must have a considerable time allow'd it among the other exercises of the Christian Life. It challenges a just share and part in the time of our Lives; and he in whom 〈…〉 to place our delight, is, you know, the prime and chief Object of this holy Work. Is it reasonable that he who is our Life, and our All, should never be thought on, but now and then, as it were by chance, and on the by? My meditation on him shall be sweet. Doth not that imply that it was with the Psalmist a designed thing to meditate on God? that it was a stated course? whereas it was become customary and usual to him, his ordinary practice to appoint times for meditating on God, his well-known exercise, (which is supposed) he promises himself satisfaction and solace of soul herein.
Let your eyes herein therefore prevent the Night-watches. Reckon you have neglected one of the most important businesses of the day, if you have omitted this, and that to such omissions you owe your little delight in God▪ ⟨p. 326⟩Wherein therefore are you to repair your selves but by redressing this great neglect?
Let your eyes herein therefore prevent the Night-watches. Reckon you have neglected one of the most important businesses of the day, if you have omitted this, and that to such omissions you ow your little delight in God▪ ⟨p. 326⟩Wherein therefore are you to repair your selves but by redressing this great neglect?
2. Think often of him amidst your other affairs. Every one as he is called (be his state or way of living what it will,1 be he bond or free) is required therein to abide with God. And how is that but by often thinking of him, as being a great part (and fundamental to all the rest) of what can be meant by this abode? How grateful a mixture would the thoughts of God make with that great variety of other things which we are necessarily to be concerned in, while we are in this world! If they be serious and right thoughts they will be accompanied with same favour and relish of sweetness, and at least, tend to keep the heart in a disposition for more delightful solemn intercourses with God.
2. Think often of him amidst your other affairs. Every one as he is called (be his state or way of living what it will,1 be he bond or free) is required therein to abide with God. And how is that but by often thinking of him, as being a great part (and fundamental to all the rest) of what can be meant by this abode? How grateful a mixture would the thoughts of God make with that great variety of other things which we are necessarily to be concern'd in, while we are in this world! If they be serious and right thoughts they will be accompanied with same favour and relish of sweetness, and at least, tend to keep the heart in a disposition for more delightful solemn intercourses with God.
- 11 Cor. 7.
It is a sad Truth (than which also nothing is more apparent) that whatsoever there is, either of sinfulness or uncomfortableness in the lives of those who have engaged and devoted themselves to God, doth in greatest part proceed from their neglect to mind God. A thing, if due heed were taken about it, so easy, so little laborious, and the labour whereof (so much as it is) were sure to be recompensed with so unspeakable pleasure; that they are so often lost in darkness, drowned in carnality, buried in earthliness, and overwhelmed with miseries and desolations of spirit, and all this for want of a right employing of their thoughts, is from hence only; They set their thoughts upon ⟨p. 327⟩things that tend either to corrupt and deprave their spirits, or to disquiet and afflict them.
It is a sad Truth (than which also nothing is more appar•nt) that whatsoever there is, either of sinfulness or uncomfortableness in the lives of those who have engaged and devoted themselves to God, doth in greatest part proceed from their neglect to mind God. A thing, if due heed were taken about it, so easie, so little laborious, and the labour whereof (so much as it is) were sure to be recompenc't with so unspeakable pleasure; that they are so often lost in darkness, drown'd in carnality, buried in earthliness, and overwhelmed with miseries and desolations of spirit, and all this for want of a right employing of their thoughts, is from hence only; They set their thoughts upon ⟨p. 327⟩things that tend either to corrupt and deprave their spirits, or to disquiet and afflict them.
At this in-let, and by the labour of their own thoughts, sins and calamities are brought in upon them as a flood; which very thoughts if they were placed and exercised aright, would let in God upon them, fill them with his fullness, replenish their Souls with his light, grace, and consolations. And how much more easy an exercise were it to keep their thoughts employed upon one object that is ever full, delectable and present; than to divide them among many, that either lie remote, and out of their power, to be pursued with anxiety, toil, and very often with disappointment; Or, being nearer hand, are to be enjoyed (if they be things that have an appearance of good in them) with much danger and damage to their spirits, and with little satisfaction; or (if they appear evil) to be endured with pain and sorrow! So that the labour of their thoughts, among those many things, brings them in torture, when their Rest upon God alone,1 would be all pleasure, delight and joy: Here their souls might dwell at ease or (as those words import) rest in goodness (even with that quiet repose which men are wont to take by night; for so the word we read Dwell peculiarly signifies, after the weariness which we may suppose to have been contracted by the labour of the foregoing day.
At this in-let, and by the labour of their own thoughts, sins and calamities are brought in upon them as a flood; which very thoughts if they were plac't and exercised aright, would let in God upon them, fill them with his fulness, replenish their Souls with his light, grace, and consolations. And how much more easie an exercise were it to keep their thoughts imployed upon one object that is ever full, delectable and present; than to divide them among many, that either lie remote, and out of their power, to be pursued with anxiety, toil, and very often with disappointment; Or, being nearer hand, are to be enjoyed (if they be things that have an appearance of good in them) with much danger and damage to their spirits, and with little satisfaction; or (if they appear evil) to be endured with pain and sorrow! So that the labour of their thoughts, among those many things, brings them in torture, when their Rest upon God alone,1 would be all pleasure, delight and joy: Here their souls might dwell at ease or (as those words import) rest in goodness (even with that quiet repose which men are wont to take by night; for so the word we read Dwell peculiarly fignifies, after the weariness which we may suppose to have been contracted by the labour of the foregoing day.
And if no such sweet and pleasant fruit were to be hoped for from the careful government and ordering of our thoughts, Is ⟨p. 328⟩the obligation of Gods Law in this matter nothing with us? whom we are bound to fear, and love, to trust and obey above all things, of him are we not bound so much as to think? And what is loving God with all our mind, so expressly mentioned in that great summary of our duty towards him? Or what can it mean, after the required love of all the heart, and all the soul, to add so particularly, and with all thy mind, when-as the mind we know is not the seat of love? Surely it cannot at least, but imply, that our thoughts must be much exercised upon God even by the direction of our Love, and that our Love must be maintained by thoughts of him; That our minds and hearts must continually correspond and concur to the loving of God; and so our whole soul be exercised and set on work therein.
And if no such sweet and pleasant fruit were to be hoped for from the careful government and ordering of our thoughts, Is ⟨p. 328⟩the obligation of Gods Law in this matter nothing with us? whom we are bound to fear, and love, to trust and obey above all things, of him are we not bound so much as to think? And what is loving God with all our mind, so expresly mentioned in that great summary of our duty towards him? Or what can it mean, after the required love of all the heart, and all the soul, to add so particularly, and with all thy mind, when-as the mind we know is not the seat of love? Surely it cannot at least, but imply, that our thoughts must be much exercised upon God even by the direction of our Love, and that our Love must be maintain'd by thoughts of him; That our minds and hearts must continually correspond and concur to the loving of God; and so our whole soul be exercised and set on work therein.
What doth it mean that our Youth is challenged to the remembrance of him?1 What, is our riper Age more exempt? Do we as we longer live by him owe him less? Doth it signify nothing with us that (as was hinted formerly) the wicked bear this brand in the Scriptures, They that forget God. 2That it is a differencing character of his own people, That they thought on his Name? Why do we suppose our thoughts exempt from his Government, or the obligation of his Laws? Why should it be reckoned less insolent to say our thoughts, than our tongues are our own, who is Lord over as? May we do what we will with our thoughts? Who gave us our thinking power, ⟨p. 329⟩or made us capable of forming a thought? And now, Will we assume the confidence to tell God we think on him all that we can? How many idle thoughts in the day might we have exchanged for thoughts of God! and every thought have been to us a spring of pleasure, and holy delight in him! Know then that if ever you will do any thing in this great matter of delighting in God, you must arrest your thoughts for him, and engage them in more constant converse with him: And withal mix prayers with those thoughts; or let them often be praying, craving thoughts, such as may carry with them annexed desires; or wherein your heart may breath out requests,3 such as that (for instance) Rejoice the Soul of thy Servant; For unto thee, O Lord, do I lift up my soul, &c. See they be spiritful thoughts that carry life in them, and aim to draw more.
What doth it mean that our Youth is challenged to the remembrance of him?1 What, is our riper Age more exempt? Do we as we longer live by him ow him less? Doth it signifie nothing with us that (as was hinted formerly) the wicked bear this brand in the Scriptures, They that forget God. 2That it is a differencing character of his own people, That they thought on his Name? Why do we suppose our thoughts exempt from his Government, or the obligation of his Laws? Why should it be reckoned less insolent to say our thoughts, than our tongues are our own, who is Lord over as? May we do what we will with our thoughts? Who gave us our thinking power, ⟨p. 329⟩or made us capable of forming a thought? And now, Will we assume the confidence to tell God we think on him all that we can? How many idle thoughts in the day might we have exchang'd for thoughts of God! and every thought have been to us a spring of pleasure, and holy delight in him! Know then that if ever you will do any thing in this great matter of deligbting in God, you must arrest your thoughts for him, and engage them in more constant converse with him: And withal mix prayers with those thoughts; or let them often be praying, craving thoughts, such as may carry with them annexed desires; or wherein your heart may breath out requests,3 such as that (for instance) Rejoice the Soul of thy Servant; For unto thee, O Lord, do I lift up my soul, &c. See they be spiritful thoughts that carry life in them, and aim to draw more.
But now our thoughts may be conversant about him under very various considerations, and all of them very delightful. And this variety may much increase our delight, while our minds converse with him, now under one notion, then under another. They are apt to tire and grow weary, being long employed the same way upon the same thing. And it were an injury to the blessed God himself, when he presents himself under various aspects and appearances, so to take notice of any one, as to overlook and neglect the rest. Therefore,
But now our thoughts may be conversant about him under very various considerations, and all of them very delightful. And this variety may much increase our delight, while our minds converse with him, now under one notion, then under another. They are apt to tire and grow weary, being long imployed the same way upon the same thing. And it were an injury to the blessed God himself, when he presents himself under various aspects and appearances, so to take notice of any one, as to overlook and neglect the rest. Therefore,
4. Look often to him according as absolutely ⟨p. 330⟩considered he is in himself the most excellent Being; and as in reference to his creatures, he is the Supreme Author and Lord of all.
4. Look often to him according as absolutely ⟨p. 330⟩considered he is in himself the most excellent Being; and as in reference to his creatures, he is the Supream Author and Lord of all.
There is an unspeakable pleasure to be taken in him so beheld. Too many while their distrust, or their carnality and strangeness to God holds them in suspense concerning their own special relation to him, are apt to fancy themselves excused of delighting in him: It belongs not to them they think, but to some familiar friends, and great favourites of his to whom he expresses special kindness, and on whom he places the marks of his more peculiar good-will. But do you think so to shift and wave the obligation of an universal Law upon mankind, and all reasonable nature? You are to remember (as hath been said) your delight in God is not to be considered only as your privilege, but as an act of homage to him that made you, and put an intelligent apprehensive spirit into you, by which you are capable of knowing who made you, and of beholding your Makers excellency with admiration and delight. And if now you are become guilty and vile; Will you run into darkness and hide your selves from him, or close your eyes, and then say, the Sun doth not shine, and deny the blessed glorious God to be what most truly and unchangeably he is? What-ever you are or have desired he should be towards you, yet do him right. Behold and confess his glorious excellency, every way most worthy to be delighted in. Nor have you rendered your selves so vile, ⟨p. 331⟩nor had so much cause of apprehending his displeasure towards you, by any thing so much as this, Your not having taken delight in him all this while; and your neglect to take the ways (spoken of before) tending to bring you thereto. If you think you have no special relation to him, Do you think you ever shall if you continue, in the temper of your spirits, strangers to him, and look upon him as one in whom you are to take no delight? Surely 'tis your dutiful affection towards him and complacency in him, that must give you ground to hope you are his, and he is yours; And therefore the beginnings and first degrees of that complacency and delight must be in you before; being begotten by the view of that excellency which he hath in himself antecedently to his being related to you.
There is an unspeakable pleasure to be taken in him so beheld. Too many while their distrust, or their carnality and strangeness to God holds them in suspence concerning their own special relation to him, are apt to fancy themselves excused of delighting in him: It belongs not to them they think, but to some familiar friends, and great favourites of his to whom he expresses special kindness, and on whom he places the marks of his more peculiar good-will. But do you think so to shift and wave the obligation of an universal Law upon mankind, and all reasonable nature? You are to remember (as hath been said) your delight in God is not to be considered only as your priviledg, but as an act of homage to him that made you, and put an intelligent apprehensive spirit into you, by which you are capable of knowing who made you, and of beholding your Makers excellency with admiration and delight. And if now you are become guilty and vile; Will you run into darkness and hide your selves from him, or close your eyes, and then say, the Sun doth not shine, and deny the blessed glorious God to be what most truly and unchangeably he is? What-ever you are or have desired he should be towards you, yet do him right. Behold and confess his glorious excellency, every way most worthy to be delighted in. Nor have you rendered your selves so vile, ⟨p. 331⟩nor had so much cause of apprehending his displeasure towards you, by any thing so much as this, Your not having taken delight in him all this while; and your neglect to take the ways (spoken of before) tending to bring you thereto. If you think you have no special relation to him, Do you think you ever shall if you continue, in the temper of your spirits, strangers to him, and look upon him as one in whom you are to take no delight? Surely 'tis your dutiful affection towards him and complacency in him, that must give you ground to hope you are his, and he is yours; And therefore the beginnings and first degrees of that complacency and delight must be in you before; being begotten by the view of that excellency which he hath in himself antecedently to his being related to you.
Yea, and if your relation to him were already as sure and evident to you as can be supposed; yet are you to take heed of confining your delight in him to that consideration of him only; or of making it the chief reason of that your delight. For so your delight in him will be more for your own sakes, or upon your own account than his. Learn to look upon things as they are, and not according to their aspect upon your affairs. Is it not a greater thing that he is God, than that he is yours?