Delighting in God, Treatise · Part 2 (3 of 3)

Delighting in God · Treatise · Part 2 (3 of 3)

p. 303Wherefore beware of contenting your selves with the meer hope, that upon your having admitted a conviction, and felt some regret in your spirits for former strangeness to God, you shall be pardoned; so as thereupon never to design a redress, but run on the same course as before: And when you have hereby contracted a new score, and the load of your guilt begins to be sensibly heavy upon you, then betake your selves to God for a new pardon. What presumptuous trifling is this with the Lord of Heaven and Earth! And what do you mean by it, or seem to expect? Is it not, that God should instead of remitting your sin to you remit your duty; cancel the obligation of that very supream universal fundamental Law of Nature it self, and excuse you quite from ever loving, delighting in him, or setting your heart upon him at all? Think not forgiveness alone then will serve your turn; it will signifie as much as a pardon will do to a Malefactor just ready to dye of a mortal disease; he, poor man! as much needs a skilful Physician, as a merciful Prince; And so do you. And your matter is nothing the worse (sure), that the person of each is sustained by the same Jesus, and that both parts can be performed by the same hand. And know, that a restored rectitude p. 304of Spirit Godward, a renewed healthiness and soundness of heart, with your actual delighting in God thereupon in your future course, stands in nearer and more immediate connexion with your final perfect delightful rest and blessedness in him, than your being perpetually forgiven the not-doing of it; if this were supposed possible without that; But it is not indeed supposable, for if God would not therefore hereafter banish you his presence (as now he does not), you would for ever banish your selves, as now you do.

6. Let there be a solemn recognition and renewal of your engagement and devoting of your self to God. Again take hold of his Covenant, and see that it take faster hold of you. Do it as if you had never done it, as if you were now to begin with him; only that your own sin and his grace ought now to appear greater in your eyes; that more odious, that you have added treachery to disaffection; this more glorious and admirable, that yet he hath left open to you a door of hope, and that there is place for repentance, and that he is ready to treat with you again on a new score. With what humility, shame, fear and trembling, distrust of your self, resolution of future more diligent circumspection and observation of your own spirit, trust and dependence on his, ought this transaction now to be managed with the holy God!

And when you are thus returned into the way and course of your duty; Then may what follows concern you in common with all other, p. 305that (being entered) desire direction how to proceed and improve in this holy Exercise of Delighting in God.

Because therefore such as have been somewhat practised in this course, and being convinc't of the equity and excellency of it, desire to make progress therein, do yet find a difficulty in it; it goes not easily with them, they are easily diverted and can hardly hold on in it; some what is intended to be said, that possibly may, through the Lords blessing be of some use as to that (too-common) case.

1. First then, Let it be your great study and endeavour to get a temper of mind actually, ordinarily and more entirely spiritual. We suppose the implantation of some holy and spiritual Principles in you already; But that is not enough. For as a mind wholly carnal, only savours the things of the flesh, will perpetually withdraw and recoil, if you offer it any thing tending God-ward; so, in whatsoever degree it is carnal, it will do thus in a proportionable degree. If you say, let me now apply my self to some delightful intercourse with God, while an earthly tincture is fresh with you, and it was some carnal thing that made the last impression upon your spirit, many excuses will be found out, there will be manifold diversions; It will never be thought seasonable. Many other things will be judged necessary to be minded first.

Wherefore fence against the addictedness of your hearts to those other things. And whereas, through the great advantages that sensible p. 306things have upon your senses and imagination, you are in continual danger to be over-born and held off from God; This you must earnestly intend to watch and fortifie those inlets, and not to give away your souls to sense and the things of sense. Trust not your senses and their objects to parly, but under strict inspection. Never suffer that they should let in upon you what is sutable and grateful to them at their own pleasure.

You need to have somewhat else than sense, even a spirit of might and power, that may counter-mand and over-rule in every of those ports, and turn the battle in the gate. Those use to be the places of most strength; and surely here there needs most. Your case and present state cannot admit that you securely give up your selves to unmixed unsolicitous delight even in the best Object. If you intermit care and vigilancy, you will soon have such things come in upon you, as will make a worse mixture in your delight than they can do, and corrupt and spoil all. Your delight were better to be mixed with holy care, than with sinful vanity; that tends to preserve, this utterly to destroy it. Your state is that of conflict and warfare: You must be content with such spiritual delight, as will consist with this state. In a time of War and Danger, when a City is beset with a surrounding Enemy, and all the Inhabitants are to be intent upon common Safety, their case will not admit, that they should entirely indulge themselves to ease and pleasure: And surely it is better to bear the p. 307inconvenience of Watching and Guarding themselves, and enjoy the comforts which a rational probability of Safety by such means will allow them, than meerly with the mad hope of procuring themselves an opportunity and vacancy for freer delights, to throw open their Gates, and permit themselves and all their delectable things to the rapine & spoil of a merciless Enemy: Understand this to be your case. Therefore strictly guard all the avenues of your inward man. It is better resist there and combate your Enemy, than within your Walls; who is more easily kept than driven out. There cause every occasion and object (even that importunes and pretends business to you) to make a stand, and diligently examine the errand. Let also for this purpose a spirit of Wisdom and Judgment reside here, (The Gate was wont to be the place of counsel and judgment, as well as strength), that may prudently consider what is to be entertained and what not; and determine and do accordingly.Prov. 25. 28.Prov 25:28 But if you will have no rule over your own spirit, but let it be as a City broken down and without walls; If you will live careless and at ease, and think in this way to have delight in God, your delight will soon find other Objects, and grow like that of the Swine wallowing in the mire, become sensual, impure, and at length turn all to Gall and Wormwood.

It may be you have known some of much pretence to Piety, that would allow themselves the liberty of being otherwise very pleasant p. 308in their usual conversation; by which you may imagine delight in God (which you cannot suppose such persons unacquainted with) may fairly consist with another sort of delight. Nor indeed is it to be doubted but it may; For the Rules and Measures which the Holy God hath set us import no such rigorous severity, nor do confine us to so very narrow bounds, but that there is scope and latitude enough left unto the satisfaction of sober desires and inclinations that are of a meaner kind. He that hath adjoined the inferior faculties we find in our selves to our natures, and at first created a terrestrial Paradise for innocent man, never intended to forbid the gratification of those faculties, nor hath given us any reason to doubt but that the lower delights that are sutable to them might be innocently entertained; Nay, and the very Rules themselves of Temperance and Sobriety which he hath given us, for the guiding and governing of sensitive desires, do plainly imply, that they are permitted. For that which ought not to be, is not to be regulated, but destroyed: But then, whereas such rules do so limit the inclinations and functions of the low animal life, as that they may be consistent with our end, and subservient to it; How perverse and wicked an indulgence to them were it, to oppose them at once both to the Authority of him that set us those Rules, and (therein) to our very end it self! That delectation in the things of this lower world, which is not by the Divine Law forbidden and declared evil, p. 309either in it self, or by the undue measure, season, or other circumstances thereof, is abundantly sufficient for our entertainment, and the gratification of this grosser part, while we are in this our earthly pilgrimage; and so much can never hurt us, nor hinder our higher delights. God hath fenc'd and hedg'd them in for us (as a Garden inclosed) by his own Rules and Laws set about them; so that we cannot prejudice or empair them, but by breaking thorough his inclosure. Our great care and study therefore must be, to repress and mortifie all earthly and sensual inclinations, unto that degree as till they be reduc't to a conformity and agreement with his Rules and Measures; unto which they who have no regard, and do yet pretend highly to spirituality, and delight in God, 'Tis apparently nothing else but meer hollow pretence; they only put on a good face, and make a fair shew; look big, and speak great swelling words of vanity, as they must be called, while their hearts taste nothing of what their tongues utter. Spiritual delight and joy is a severe thing, separated from vain and unbecoming levities, as well as from all earthly impurities▪ and only grows and flourishes in a Soul that is dead to this world, and alive to God through Jesus Christ.

See then to the usual temper of your spirit; and do not think it enough, that you hope the great renewing change did somtime pass upon it; and that therefore your case is good and safe, and you may now take your ease and liberty; p. 310But be intent upon this, to get into a confirmed growing spirituality, and that you may find you are in your ordinary course after the Spirit; Rom. 8. 5.Rom 8:5then will you savour the things of the Spirit; And then especially will the blessed God himself become your great delight, Psal. 43▪Ps 43and your exceeding joy. Retire yourself from this world, draw off your mind and heart. This is Gods great rival. The friendship of this world is enmity to him, Jam. 4. 4.Jas 4:4which is elsewhere said of the carnal mind; Rom. 8. 7▪Rom 8:7that is indeed the same thing, viz. a mind that is overfriendly affected towards this world, or not chastly; wherefore also in that fore-mentioned Scripture, they that are supposed and suspected to have made themselves, in that undue sense, friends of this world, are bespoken under the names of Adulterers and Adulteresses. You must cast off all other Lovers, if you intend delighting in God. Get up then into the higher region where you may be out of the danger of having your spirit ingulpht, and as it were, suck't up of the spirit of this world; or of being subject to its debasing, stupifying influence. Bear your self as the inhabitant of another country. Make this your mark and scope, that the temper of your spirit may be such, that the secret of the Divine Presence may become to you as your very element, wherein you can most freely breath and live, and be most at ease; and out of which you may perceive you cannot enjoy your self; and that what-ever tends to withdraw you from him, any extravagant p. 311motion, the beginnings of the excursion, or the least departing step, may be sensibly painful and grievous to you. And do not look upon it as an hopeless thing you should ever come to this;Psal. 27. 4.Ps 27:4 some have come to it; One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord, all the days of my life, to behold the beauty of the Lord, and to enquire in his Temple.

Nor was this a transient fit only with the Psalmist, but we find him frequently speaking the same sense,Psal. 23. 6▪Ps 23:6 Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the House of the Lord for ever, And again we have the like strains;Psal. 84.Ps 84 How amiable are thy Tabernacles, O Lord God of Hosts! My Soul longeth; yea, even fainteth for the Courts of the Lord: Blessed are they that dwell in thy House, &c. And what was this House more to him than another House, save that here he reckoned upon enjoying the Divine Presence? So that here was an heart so naturaliz'd to this Presence, as to affect an abode in it, and that he might lead his life with God, and dwell with him all his days; He could not be content with giving a visit now and then.

And why should this temper of spirit in the clearer light of the Gospel be look't upon as an unattainable thing? A lazy despondency, and the mean conceit, that it is modest not to aim so high, starves Religion, and stifles all truly noble and generous desires. Let this then be the thing designed with you, and constantly pursue and drive the design, that you p. 312may get into this disposition of spirit towards God. His Spirit will not be restrained, if it be duly sought, and dutifully comply'd with and obeyed; if you carefully reserve your self for him,Psal. 4.Ps 4 as one whom be hath set apart for himself. If you will be entirely his, and keep your distance, using an holy chast reservedness as to other things; that is, such things as any way tend to indispose your spirit towards him, or render it less sutable to his converse, He will be no stranger to you.

And that it may be more sutable and fit for him, you should habituate and accustom your self to converse in the general with spiritual things. You will be as the things are you converse most with; they will leave their stamp and impress on you; wandring after vanity, you will become vain; minding earthly things, you will become earthly; Accordingly, being much taken up with spiritual things, you will bear their image, and become spiritual.

Think how unworthy it is, since you have faculties (and those now refined and improved by Divine light and grace) that are capable of being employed about so much higher objects than those of sense, That you should yeild to a confinement, in so great part, to so low and mean things; whence it is, that when you should mind things of an higher nature, 'tis a strange work with you, and those things seem odd and uncouth to you, and are all with you as meer shadow and darkness, that you should be most familiar p. 313with. Urge on your spirit; make it enter into the invisible world. May you not be assured, if you will use your understanding, That there are things you never saw, that are unspeakably more excellent and glorious than any thing you have seen, or than can be seen by eyes of flesh?

Why should your mind and thoughts be limited within the narrow bounds of this sublunary world; so small and minute, and (by the apostacy and sin of man) so abject and deformed a part of Gods Creation? Do not bind down your spirit to the consideration and view of the affairs and concernments only of this Region of sin and wretchedness; where few things fall under your notice, that can be a comfortable (or so greatly edifying and instructive a) prospect to a serious spirit. But consider, That as certainly as you behold with your eyes the wickedness and miseries of this forlorn world, that hath forsaken God, and is in great part forsaken of him; so certainly, there is a vastly greater world than this, of glorious and innocent Creatures, that stand in direct and dutiful subordination to their common Maker and Lord; loving, and beloved of him; delighting to do his will, and solacing themselves perpetually in his blessed presence, and in the mutual love, communion and felicity of one another.Heb. 12.Heb 12 Unto which happy number (or innumerable company rather as they are called) the Redeemer is daily adjoining such as he recovers and translates out of the ruins p. 314and desolation of this miserable accursed part of the Universe.

Reckon your self as someway appertaining to that blessed Society. Mind the affairs thereof as those of your own Country, and that properly belong to you. When we are taught to pray, That the will of God may be done on earth as it is in heaven; Can it be supposed, it ought to be a strange thing to our thoughts, how affairs go there? Surely Faith and holy Reason, well used, would furnish us with regular and warrantable notions enough of the state of things above, that we should not need to carry it as persons that have no concern therein; or, when we are required to be as strangers on earth, that we should make our selves such to heaven rather.

Let your mind be much employed in considering the state of things between God and his Creatures. Design a large field for your thoughts to spread themselves in, (and you will also find it a fruitful one); let them run backward and forward, and expatiate on every side. Think how all things sprang from God, and among them Man, that excellent part of this his lower Creation; what he was towards God, and what he is now become. Think of the admirable person, the glorious excellences, the mighty design, the wonderful atchievements and performances of the Redeemer; And the blessed issue he will bring things to at length.

Think of, and study much the nature, parts and accomplishments of the new creature; p. 315get your mind well-instructed and furnished with apprehensions of the whole entire frame of that holy rectitude wherein the Image of God upon renewed Souls doth consist; the several lovely ornaments of the hidden man of the heart, how it is framed and habited, when it is as it should be towards God and towards men. Cast about, and you will not want matter of spiritual employment and exercise for your minds and hearts; nor have occasion, if any expostulate with you, why you mind this earth and the things of sense so much, to say, you know not what else to think of; you may sure find many things else. And if you would use your thoughts to such converse, and thus daily entertain your self, In this way you may expect a spiritual frame to grow habitual to you; and then would the rest of your business do it self. You would not need to be prest and perswaded to delight in God, any more than to do the acts of Nature, to eat, and drink, and move, yea and draw your breath.

2. Endeavour your knowledg, or the conception you have of God, may be more distinct and clear. For observe whether when you would apply your self to delight in him, this be not the next (or at least one) great obstruction after that of an indisposed carnal heart, That though you would, and you know 'tis fit you should do so, you know not how to go about it; for you are at a loss, what or how to conceive of him. But is it fit it should be always thus? What, ever learning and never arrive to this p. 316knowledg? 'Tis most true, We can never search out the Almighty unto perfection; And it will always be but a little portion we shall know of that glorious incomprehensible Being: But since there is a knowledg of God, we are required to have our Souls furnisht with, and whereon eternal life depends, with all gracious dispositions of heart towards him, that are the beginnings of that life; Certainly the whole compass of our Duty and Blessedness is not all laid upon an Impossibility; And therefore, if we do not so far know as to love and delight in him above all things else, this must be through our own great default; and more to be imputed to our carelesness and contentedness to be ignorant, than that he is unknowable, or hath so reserved and shut up himself from us that we cannot know him. There are many things belonging to the Being of God which we are not concerned to know, and which it would be a vain and bold curiosity to pry into: But what is necessary to direct or practise, and tends to shew how we should be and carry our selves towards him, is not (such hath been his gracious vouchsafement) impossible or difficult to be known. We may apprehend him to be the most excellent Being; and may descend to many particular excellencies, wherein we may easily apprehend him infinitely to surpass all other Beings.

For we most certainly know, all things were of him, and therefore, that whatsoever excellency we can observe in creatures, must be p. 317eminently and in highest perfection in Him, without the want of any thing, but what doth it self import weakness and imperfection; And hath it not been His errand & business into the world,Joh. 1. 18.John 1:18 who lay in his bosom, to declare him? And hath not he, who at sundry times and in divers manners spake in time past unto the fathers by the Prophets, in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds, who is the brightness of his Glory, and the express Image of his Person? He hath been on earth the visible Representation of God to men; The Divine Glory shone in him;Joh. 1. 14.John 1:14 The glory of the only begotten Son of the Father, full of grace and truth; Was not that Divine?

Suppose we then, we had seen Christ in the flesh, and been the constant observers of his whole conversation on earth, (and though we have not seen it, we have the sufficient Records of his Life and Actions in our hands); Let us I say suppose him from day to day before our eyes, in all his meek, humble, lovely deportments among men; and withal in the beams of Majesty that appeared through that vail wherein he was pleased to inwrap himself: If we did observe him going to and fro, and every where doing good, scattering blessings wherever he went; with what compassion and tenderness he healed the sick, instructed the ignorant, supplied and fed the hungry and necessitous; how he bare with the weak, forgave the injurious (even against his own life), and wept over secure and p. 318obstinate sinners; with what mighty power he cast out Devils, raised the dead, commanded Winds and Seas, and they obeyed him; with what authority, zeal and conviction he contested against an hypocritical generation of hardened, impenitent, unbelieving wretches, casting flames of holy just displeasure in their faces, and threatning them with the damnation of Hell: And now suppose the veil laid aside, and the lustre of all these excellencies shining forth, without the interposition of any obscuring cloud or shadow; And such a one is the blessed God. For this was the express Image of his Person; and as he himself tells us, They that have seen Him, Joh. 14. 9.John 14:9have seen the Father. And do you not now see one to be delighted in?

But yet further, Can you not frame a notion of Wisdom, Goodness, Justice, Holiness, Truth, Power, with other known Perfections, all concurring together in a Being purely Spiritual (not obvious to our sense), and that was Eternally and Originally of Himself, the Author and Original of all things, and who is therefore over all and in all, infinite and unchangeable in all the perfections before-mentioned? Surely such conceptions are not impossible to you? And this is He in whom you are to delight.

Lift up then your minds above your senses and all sensible things; use your understandings, whereby you are distinguisht from brute creatures. Consider, this is he from whom you and all things sprang, and in whom your p. 319life is. Do you perceive life, wisdom, power, love in other things; these must all have some or other fountain. Other things have not these of themselves, for they are not of themselves, therefore they must derive and partake them from him; and thence it is evident, they must be in him in their highest excellency. Of this, your understandings, duly exercised, will render you as sure, as if you saw that infinite glory, in which all these meet, with your eyes; and will assure you, 'tis so much more excellent and glorious, for that it cannot be seen with your eyes. You see the external acts and expressions of these things from such creatures as you are: But life, wisdom, power, love themselves are invisible things, which in themselves you cannot see; yet you are not the less certain that there are such things. And do you not find, that the certain evidence you have, that these things meet in this or that creature, do render it lovely and delightful in your eyes? especially, if you have, or apprehend you may have nearest interest in such a creature? The blessed God not only hath these things in himself, but is these very things himself; therefore must be invisible, as they are; And because he not only hath them, but is them, therefore they are in him perfectly unchangeably and eternally, as being his very Essence. Think then of a Being that is pure, original, substantial, life, wisdom, power, love; And how infinitely amiable and delectable should that ever blessed Being be unto you!

p. 320Converse with the Word of God. Read his descriptions of Himself; And do not content your selves to have the words and expressions before your eyes, or in your mouths, that represent to you his Nature and Attributes; but make your pauses, and consider the things themselves signify'd by them; that is, when you read such passages of his own holy Book, as that which tells you his name, that He is the Lord, Exod. 34.Exod 34the Lord God, gracious and merciful, &c. Or that tell you He is light, He is love, He is God only wise, He is the Almighty, God all-sufficient, He is all in all, and that the Heavens, and Heaven of Heavens cannot contain Him; Or wherein you find him admired as glorious in Holiness; Or that say, He is what He is, that He is the first and the last, the Alpha and Omega, &c. Labour to fix the apprehension and true import of all such expressions deep in your mind; that you may have an entire and well-formed representation of him before you, unto which you may upon all occasions have recourse, and not be at a loss every time you are to apply your selves to any converse with him, what or how to conceive of him.

And because meer words, though they may furnish you with a more full and comprehensive notion of him, yet it may be not with so lively a one, or that you find so powerfully striking your heart, compare with that account his Word gives you of him, the Works which your eyes may daily behold, and which you are assured were wrought p. 321and done by him. To read or hear of his Wisdom, Power, Goodness, &c. and then to have the visible effects within your constant view, that so fully correspond to what his Word hath said of him, and demonstrate him to be what you were told he is; How mighty a confirmation doth this carry with it! You may behold somewhat of him in every creature. All his Works do not only represent, but even praise and commend him to you.

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, Eph. 1.Eph 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; Hos. 6.Hos 6in 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.

p. 322Nor 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. 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,Psal. 63.Ps 63 and my mouth shall praise thee with joyful lips; when I remember thee on my bed, and meditate on thee in the nightwatches. Psal. 104. 34.Ps 104:34And 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. 323to. 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. 324time 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 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. 325Spirit) 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 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 ow your little delight in God▪ p. 326Wherein 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 Cor. 7.1 Cor 7 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.

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. 327things 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 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,Psal. 25. 13Ps 25:13 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. 328the 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?Eccl. 12. 1.Eccl 12:1 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. Psal. 9. 16.Ps 9:16That 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. 329or 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,Psal. 86. 4.Ps 86:4 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 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. 330considered 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 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. 331nor 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?

It is a purer, a more noble and generous affection to him you are to aim at, than what is measured only by your private interest. Is p. 332that boundless fulness of life, glory, and all perfection (treasured up in the eternal and incomprehensible Being) to be all estimated by the capacity and concerns of a silly worm? That consideration, therefore, being sometimes laid aside, sit down and contemplate God as he is in himself, not disowning (as it is not fit you should) but only waving the present consideration of any more comfortable relation, wherein you may (though most justly) suppose him to stand to you; and see if you cannot take pleasure in this, that he is great and glorious, and to have a being so every way perfect before your eyes. Try if it will not be pleasant to you to fall down before him, and give him Glory; To join your Praises and triumphant Songs to those of Saints and Angels: And how much yet also it will add to your satisfaction to behold and acknowledg him exalted above all blessing and praise. How great delight hath been taken in him upon such accounts! In what transports have holy souls been upon the view and contemplation of his Sovereign Power and Dominion; his wife and righteous Government; his large and flowing Goodness, that extends in common to all the Works of his hands! Labour to imitate the ingenous and loyal affection of this kind, whereof you find many expressions in the sacred Volume. For what hath been matter of delight to Saints of old, ought surely still as much to be accounted so. To give instances.

You sometimes find them in a most complacential p. 333adoration of his wonderful Wisdom and Counsels. Rom. 11. 33.Rom 11:33O the depths of the riches both of the wisdom and knowledg of God! How unsearchable are his judgments, and his ways past finding out!Ch. 16. 27. And again, To God only wise be glory, through Jesus Christ for ever. Amen.

To the King Eternal,1 Tim. 1: 17.1 Tim 1:17 Immortal, Invisible, the only wise God be honour and glory for ever, &c.

To the only wise God our Saviour be Glory and Majesty,Jude 25.Jude 1:25 Dominion and Power now and ever, &c.

Elsewhere we have them in transports admiring his Holiness. Who is like unto thee, O Lord,Exod. 15. 11.Exod 15:11 among the Gods! Who is like thee glorious in Holiness! There is none holy as the Lord; for there is none besides thee,1 Sam. 2. 21 Sam 2:2 neither is there any rock like our God! And this is recommended and enjoined to his holy Ones as the special matter of their joy and praise: Psal. 97. 12Ps 97:12Rejoice in the Lord ye Righteous, and give thanks at the remembrance of his holiness.

At other times we have their magnificent Celebrations of his Glorious Power, and that by way of Triumph over the Paganish gods; Our God is in the heavens,Psal. 115.Ps 115 he hath done whatsoever he pleased. Their Idols are silver and gold,Psal. 21. 13Ps 21:13 &c. Be thou exalted, O God, in thine own strength.Psal. 71. 18Ps 71:18 We will sing and praise thy power. Forsake me not until I have shewed thy strength unto this generation, and thy power to every one that is to come, &c. This is given out as the Song of Moses and the Lamb, Who shall not p. 334fear thee, O Lord, and glorifie thy name? Great and marvelous are thy works, Lord God Almighty, &c.

And how do they magnifie his Mercy and Goodness both towards his own people, and his creatures in general. Psal. 31. 19Ps 31:19O how great is thy goodness which thou hast laid up for them that fear thee, that thou hast wrought for them that trust in thee before the children of men!Psal. 33. 1. &c.Ps 33:1 Rejoice in the Lord, O ye righteous, for praise is comely for the upright: Praise the Lord with harp: Sing unto him with the Psaltery,—The earth is full of the goodness of the Lord. I will extol thee my God,Psal. 145. 1, &c.Ps 145:1 O King, I will bless thy name for ever and ever. Men shall speak of the might of thy terrible acts, they shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. The Lord is gracious and full of compassion, slow to anger, and of great mercy. The Lord is good to all, and his tender mercies are over all his works. To insert all that might be mentioned to this purpose, were to transcribe a great part of the Bible.

And in what raptures do we often find them, in the contemplation of his Faithfulness and Truth, his Justice and Righteousness, his Eternity, the boundlesness of his Presence, the greatness of his Works, the extensiveness of his Dominion, the perpetuity of his Kingdom, the exactness of his Government; Who is a strong God like unto thee,Psal. 69.Ps 69 and to thy faithfulness round about thee! Thy mercy, O Lord, is in the heavens,Psal. 36.Ps 36 and thy faithfulness reaches unto the clouds. Before the mountains were brought p. 335forth, or ever thou hadst formed the earth, or the world,Psal. 90. 2.Ps 90:2 from everlasting to everlasting thou art God.

But will God indeed dwell on the earth? Behold the heaven and heaven of heavens cannot contain thee.1 Kings 8:1 Kgs 8 The works of the Lord are great,Psal. 111.Ps 111 sought out of them that have pleasure therein. His work is honourable and glorious, &c. All thy works shall praise thee, O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy Kingdom,Psal. 145.Ps 145 and talk of thy power. To make known to the sons of men his mighty acts, and the glorious Majesty of his Kingdom. Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all generations.

And his Glory in the general (which results from his several Excellencies in conjunction), How loftily is it often celebrated with the expression of the most loyal desires that it may be every-where renowned, and of greatest complacency, in as far as it is apprehended so to be.Psal. 104. 31.Ps 104:31 The glory of the Lord shall endure for ever. They shall sing in the ways of the Lord, for great is the glory of the Lord. Psal. 138. 5.Ps 138:5Be thou exalted above the heavens, let thy glory be above all the earth. Psal. 57. 7, 11.Ps 57:7Ps 57:11Let them praise the name of the Lord, Psal. 148. 13.Ps 148:13for his name alone is excellent, his glory is above the earth and the heavens. When you read such passages as these (whether they be elogies or commendations of him, or doxologies and direct attributions of glory to him), you are to bethink your selves, with what temper of heart these things were uttered! p. 336with how raised and exalted a spirit! what high delight and pleasure was conceived in glorifying God, or in beholding him glorious! How large and unbounded a heart, and how full of his praise doth still every where discover it self in such strains; When all Nations, when all Creatures, when every-thing that hath breath, when Heaven and Earth are invited together, to join in the consort, and bear a part in his praises! And now eye him under the same notions under which you have seen him so magnified, that in the same way you may have your own heart wrought up to the same pitch and temper towards him. Should it not provoke an emulation, and make you covet to be amidst the throng of loyal and devoted Souls, when you see them ascending as if they were all incense! When you behold them dissolving and melting away in delight and love, and ready to expire, even fainting that they can do no more; designing their very last breath shall go forth in the close of a Song! (I will sing unto the Lord, Psal. 104: 33.Ps 104:33as long as I live, I will sing praise to my God while I have my being!) How becoming is it, to resolve, This shall be my aim and ambition, to fly the same, and if it were possible, Psal. 8, 48, 95, 96, 97, 98, 99, &c.Ps 8:48Ps 8:95Ps 8:96Ps 8:97Ps 8:98Ps 8:99a greater height. Read over such Psalms as are more especially designed for the magnifying of God; and when you see what were the things that were most taking to so spiritual and pious hearts; thence receive instruction, and aim to have your hearts alike affected and transported with p. 337the same things. Frame the supposition, that you are meant, that the invitation is directed to you, O Come let us sing unto the Lord, let us come before his presence with thanksgiving, and make a joyful noise to him with Psalms; for the Lord is a great God, and a great King above all gods, &c. And think with your selves, Is he not as great as he was? Is he not as much our Maker as he was theirs? Is it not now as true, that the Lord reigneth, and is high above all the earth, and exalted far above all gods? Now since these were the considerations upon which so great complacency was taken in him, set the same before your own eyes. And since these were proposed as the matter of so common a joy, and the Creation seems design'd for a musical instrument of as many strings as there are Creatures in Heaven and Earth; Awake, and make haste to get your heart fixed: Lest the heavens rejoice, and the earth be glad, the world and all that dwell therein: Lest the sea roar, and the fulness thereof, the floods clap their hands, the fields and the hills be joyful together, and all the trees of the wood rejoice before the Lord, while you only are silent and unconcern'd.

And seriously consider the kind and nature of that joy and delight in God wherewith the hearts of holy men did so exceedingly abound; Which is to be collected from the expressed ground and reasons of it, for the most part, wheresoever you have any discovery of that joy it self; This general and principal character may be given of it, that it was a p. 338sincerely-devout and a loyal joy; not a mean, narrow, selfish pleasure, an hugging of themselves in this apprehension meerly, It is well with me, or I am safe and happy whatsoever becomes of the world. This was still the burden of their Song; The Lord is great, and glorious, and excellent is exalted; and most high over all. And it is to be observed, that as this was the common and more usual strain and temper of holy Souls, in the ages whereof the Scriptures give us any account; so were doubts, and fears, and troubled thoughts concerning their own interest in God, a great deal less usual and common in those days. So that in proportion to the other pious and holy exercises of such as were true fearers of God and devoted to him, there is little account given us of any thing of that kind in the sacred Writings, and especially in the New Testament of our Lord▪ An argument, That such as were sincerely religious were most taken up about the interest of God and Christ in the world, rejoicing either in the observation of its growth and increase, or in the hope and confidence that it shall grow: And that they were much less concerned about their own interest; yea and that this course did thrive best with them. While they were most intent upon the affairs of their common Lord, their own were well enough provided for.

We cannot hereupon but note therefore by the way, how altered a thing Religion is now become. Almost the whole business of p. 339it, even among them that more seriously mind any thing belonging to it, is a fear of going to Hell; and hence perpetual endless scruples, doubts and enquiries about marks and signs, and how to know what is the least degree of that grace which is necessary to their being saved. As if the intention were to beat down the price to the very lowest, and dodge always, and cheapen heaven to the utmost, it may be feared (as too many) with a design not to aim at any thing higher than what is meerly necessary to that purpose only, and never to mind being excellent, but only being saved.

And yet also it were well, in a comparative sense, if that it self were minded in good earnest by many that profess beyond the common rate; And That whereas their own interest is the thing they most mind, it were not their meanest and least considerable interest, even that of their sense, and flesh, and secular advantage; and that under the pretence too (which makes the matter so much the worse) of much love and zeal Godward, and devotedness to his interest; which they supposed involved and wrapt up wholly with theirs. Whence also all their delight and joy is measured only by the aspect of the world, and of publick affairs upon them and their private ones: And they are either overwhelmed with sorrow, or transported with joy, according as the state of things doth either frown upon, or favour their concernments. In the days when the interest of Christ lay more entirely p. 340and undividedly among one sort of men; and more apparently, their contests being less among themselves, and chiefly with the Infidel world; and they had, for the most part, no enemies but those in common of the Christian Name and Cause: So that any common state of suffering to them, was the visible prejudice of that Cause and Interest:

Why, what, Did they delight and please themselves in nothing but a warm Sun and Halcyon-seasons? Surely they had matter little enough for that sort of joy. And what, Did they therefore dejectedly languish and despond, and give themselves up to sorrow and despair? Nor that neither; unless they had all had but one neck, and that also perfectly in the enemies power, it had been an impossible thing to stifle and extinguish their delight and joy: So fully did Christ make it good to them, That their sorrow should be turned into joy, and their joy should no man take from them. For even that increased it which aim'd at it's suppression; and the waters thrown upon their flame, became rivers of oyl. They had got a secret way of rejoicing in tribulation, of counting it all joy when they fell into divers tentations, of taking pleasure in reproaches for the sake of Christ, of turning difficulties and hazards into matter of triumph, of taking joyfully the spoiling of their goods, and glorying to be counted worthy to suffer any thing for so excellent a name. Insomuch, that though their Head and Lord was in a most ignominious way taken from them, and they p. 341left as a despised party of men in the midst of an outragious world, under the (seemingly-hopeless) profession of addictedness to the interest of a Man that dy'd upon a Cross among Thieves but the other day: And though many of them never saw his face, but had their knowledg of him by report and hearsay, yet believing they rejoic'd, 1 Pet. 1. 8.1 Pet 1:8with joy unspeakable and full of glory. The matter and ground of their joy was not so uncertain and changeable a thing, nor so light and unsubstantial as the worlds kindness and favour, and the smooth face of a serene Sky. These were true Lovers of Christ; and such as counted him worthy for whom they should do all that lay in their power, and suffer all which it was in the power of any others to do against them upon his account.

They that rejoice and place their delight in the blessed God himself through Jesus Christ, have for the Object of their joy the Everlasting I AM, Him who is the same yesterday, and to day, and for ever. And whose excellent glory may be clouded indeed and eclips'd to the world and the eye of Sense; but still shines in it self, and to the eye of Faith, with the same bright and undiminish'd lustre.

That delight will then be continued and permanent, and ever springing up in fresh liveliness and vigour, which is taken in this blessed Object, considered as it is in it self; and that hath place in a Soul that acts in a steady direct course towards that Object, p. 342without sinister respects, or any selfish ones, of even the highest kind, otherwise than in that subordination which will be sutable to the vast disproportion and inequality between Gods interest and ours; that is, (looking upon our own external concernments as unworthy to be named in the same day), That though we reckon what there is delectable in God will make for our eternal advantage; yet to consider that advantage of ours so much less, and to be so much more pleased and satisfy'd, that he is in himself blessed and glorious, as it is in it self a thing more considerable that he be so, than it is what becomes of us, or of any creature, or of this whole Creation. We are not indeed concern'd, nor may think it warrantable to put our selves upon any such severe and unnatural trials of our love and fidelity to him, as to put the question to our own hearts, Could we be content to lye in Hell, or be in the state of the damned for ever for his Glory? For it were a most injurious and vile supposition of somewhat inconsistent with his own most blessed Nature, and eternal, essential felicity, (for his happiness cannot but be much placed in the benignity of his Nature), to imagine that ever he can be pleased, or esteem himself glorify'd by the everlasting miseries of any one that truly loves him. We ought to abhor the mention or imagination of such a thing▪ as a blasphemy against his infinite goodness; the denial whereof were to deny his Godhead. And it were also an absurd and p. 343self-contradicting supposition: For none can be in the state of the damned, but they must be also in a state of extream enmity to God, and of all wickedness and malignity arrived and grown up to its highest pitch; Which indeed is the very horrour, and immost center of Hell: Wickedness and eternal misery differing (for the most part) but in degree, as grace and glory do. So that to put our selves upon this trial of sincerity towards God, were to ask ourselves, Whether we would be willing to express our sincere love to God, by everlasting hatred of him; and the Truth of our grace by being as maliciously wicked as the Devil and his Angels? The expressions of Moses and Paul so frequently alledged can be wiredrawn to no such sense. This is no place to discuss the importance of them. But i… were certainly most imprudent (whatsoever they import) to seek marks of sincere love to God thence, which may be fetcht from so many plain texts of Scripture. But it is out of question that we may and ought to mind and take complacency in our own blessedness, in a degree inferior and subordinate to that which we take in the glory of the blessed God, without making the sinful and absurd supposition of their inconsistency: Or that we can ever be put to choose the absence or privation of the one as a means to the other. And such complacency and delight in God as arises upon such grounds is of the right stamp and kind.

See then that yours be a well-complexion'd p. 344delight, and such as inwardly partakes of the true nature of Religion i. e. that hath in it entire devotedness to God as the very life, Soul, spirit of it: And if this be not the thing but meerly self-satisfaction which you chiefly have in pursuit under the name of delight in God; you beat the air, and do but hunt after a shadow. For there is no such thing as real solid delight in God any-where existing, or ever will be, separately and apart from a supream love and addictedness of heart to him and his interest as our chief and utmost end. Which temper of spirit towards him, must be maintained and improved, by our fixed intuition and view of his glorius greatness, and absolute excellency and perfection; and the congruity and fitness which we thereupon apprehend, that we and all things, (as all are of him) should be wholly to him, that he alone may have the glory.

5. And though you are not to prefer the consideration of your own interest in God as a good sutable to you, or to give it the highest place in your delight; yet also you must take heed of neglecting it, or of denying it any place at all. For though we may plainly observe, as hath been said, That it was the usual temper of holy Men of Old, to be most taken up in admiring God upon the account of his own Excellency and Glory in it self considered; and may thence collect that to be the genuine right temper of a gracious heart when it is most it self: Yet also 'tis as evident, That they were far from neglecting their own interest in p. 345God, and that they counted it not a small matter; Yea, that it had (though not the principal) a very great influence upon their delight and joy in him. No one can read the Bible, and not have frequent occasion to take notice of this. For how often do we find him spoken of under the names of their Portion, Heritage, &c! And in what raptures of Joy do we often find them upon that account! So the Psalmist considers him, when he says, The lines are fallen to him in pleasant places, Psal. 16.Ps 16and he had a goodly heritage. How often do we find them glorying in their relation by Covenant, and making their boasts of him as their God; Psal. 18.Ps 18I will love thee, O Lord, my strength, &c! You have [my] no less than nine times repeated in the beginning (the first and second verses) of that Psalm, My strength, my rock, my fortress, my deliverer, my God, &c. And afterwards How glorious a triumph is there raised, and in what exultation do we behold them upon this!v. 31. Who is God save the Lord, and who is a Rock save our God? And again, The Lord liveth and blessed be my Rock, and let the God of my Salvation be exalted. And this was some of the last holy breath uttered by that anointed one of the God of Jacob, 2 Sam. 23.2 Sam 23and the sweet Psalmist of Israel; He hath made with me an everlasting Covenant ordered in all things and sure. And this is all my Salvation and all my Desire—With this, How well satisfied and pleased did he expire, and go down to the grave! And the People of God are sometime represented as so taken with this apprehension p. 346of their peculiar relation to God that they cannot be content to know, but they proclaim; it; nor was it enough the present age should know, but they must have it told the following generation; Let Mount Sion rejoice, &c.Psal. 48.Ps 48 Mark—That ye may tell the generation following—For this God is our God. See their ostentation of him, This God! q. d. Behold what a God have we! View him well, and take notice how glorious a God he is. And as they glory in the greatness of the God to whom they were related, so they do in the eternity of the relation. This God is our God for ever and ever! &c. And how unexpressible was the inward pleasure wherewith we may suppose those words to have been uttered,Psal. 67. 6.Ps 67:6 God even our own God shall bless us! How delightful an appropriation! as if it were intended to be said, The blessing it self were less significant, it could not have that savour with it if it were not from our own God. Not only therefore allow but urge your spirits thus to look towards God, that you may both delight in him, as being in himself the most excellent one, & also as being yours; for know, you are not permitted only, but obliged to eye, accept and rejoice in him as such. It is his first and great Law, and the form of his Covenant which he requires you to enter into with him, To take him for your God. Herein to be shie and decline, is to rebel. And when he offers himself in all his rich fulness to be your Portion and your God, How vile ingratitude were it to neglect and overlook the p. 347kindness of the overture. It is his glory to have indigent souls satiating themselves in him, drawing from him their vital breath, living upon him as their All: Confessing they cannot live, but by his vouchsafed communications. And if you should say you love him, but so he be ever glorious in himself, you care not to be happy; It would sound like an hollow complement. You are not to deal with a God upon such terms. It becomes you not, nor is sutable to him. It is fit for you to own it to him, that he is your Life, that you are a meer nothing in your self, and must seek your All in him.Psal. 42. 8.Ps 42:8 Your Song and your Prayer must be directed to him as the God of your life. You do not own him as God, except you own and adore him as your all-sufficient Good, and that fulness which filleth all in all. You detract from the glory of his Godhead, if you attribute not this to him; And if accordingly, as one that cannot live without him, you do not seek union with him, and joyn your self to him, and then rejoyce and solace your self in that blessed conjunction.

And if you be not sure as yet that he is yours, your delighting in him is not therefore to be suspended and delayed till you be. But in the mean time delight in him as willing to become yours. To disbeleive that he is willing, is to give him the lye. It is the great design of his Gospel so to represent him to you. See that your hearts do embrace and close with that as a most delightful and lovely representation: The great and p. 348glorious Lord of heaven and earth offering himself in all his fulness to be thine! Thy portion and thy God for ever! How transporting should this be to you! Nor, if you suspect the sincerity of your own heart towards him (which is the only thing you can have any pretence to suspect, for it were a blasphemy to his Truth and Goodness to intimate a suspicious thought of him) may you therefore spend all your time in anxious enquiries, or in looking only upon your own evil heart: But look most, and with a direct and steady eye towards him. Behold and view well his glory and his love, that by this means your heart may be captivated and more entirely won to him.

This makes delight in God a strange thing in the hearts and practice of many. They find too much cause of complaint concerning their own hearts, that they are disaffected, and disenclin'd Godward. And what is the course they take hereupon? Their Religion is nothing but complaint. And all their days are spent in beholding that they are bad, without ever taking the way to become better. They conclude their case to be evil and full of danger, because they find they can take no delight in God: And they will take no delight in him because they have that apprehension of the danger of their case. And so their not-delighting in God resolves into it self. And they delight not in him because they delight not in him. Tis strange the absurdity of this is not more reflected on. p. 349And what now is to be done in this case? To rest here is to be held in a circle of sin and misery all your days: And would signify as if delighting in God were a simple impossibility, or as if not to delight in God, were a thing so highly rational as to be its own sufficient self-justification; And that it were reason enough not to delight in him because we do not. There can be no other way to be taken but to behold him more in that discovery of him which his Gospel sets before your eyes, and in that way seek to have your hearts taken with his amiableness and love, and allured to delight in him. And labour in this way to have that delight increased to that degree, that it may cease to be a question or doubt with you, Do I delight in God or no? Whence when you reflect and find that you do; Then shall you have that additional matter of further delight; That whereas you before took delight in him because being in himself so excellent a one he hath freely offered himself to you to become yours; You may now delight in him also, because you are sure he is so: Whereof you cannot have a more fatisfying assurance than from his so express saying,1 John 4.1 John 4 I Love them that Love me; Prov. 8.Prov 8and we love him because he loved us first.

6. Take especial heed of more apparent and grosser transgressions. Nor account your security from the danger of them so much to stand in your being ordinarily out of the way of temptations to them, as in an habitual frame of holiness, p. 350and the settled aversion of your heart to them. Endeavour a growing conformity to God in the temper of your spirit, and to be in Love with purity; That your heart may no more endure an impure thought, than you would fire in your bosom. If you be herein careless and remiss, and suffer your heart to grow dissolute, or more bold and adventurous, in admitting sinful cogitations; Or if you have more liking or less dislike of any wicked course wherein others take their liberty, you are approaching the borders of a dangerous precipice. And if some greater breach hereupon ensue between God and you, what becomes of your delight in him? A sad interruption of such pleasant intercourse cannot but follow, both on his part, and on yours.

On his part, a suspension and restraint of those communications of light and grace which are necessary to your delight in him. He will be just in his way of dealing towards those of his own family, as well as merciful. It appears how much David's delight in God was intermitted, upon his great transgression, through Gods withdrawing from him, when he prays he would restore the joy of his salvation.Psal. 51. 12Ps 51:12

And on your part, will insue both less liking of Gods presence, and a dread of it: Your inclination will not be towards him as before; though the act of sin be soon over, the effect will remain; even a carnal frame of spirit that disaffects converse with God, and cares p. 351not to come nigh him. And if that were not, a guilty fear would hold you off; so that if you were willing, you would not dare to approach him: Your liberty taken to sin would soon infer a bondage upon your spirit God-ward, unless conscience be wholly asleep; and you have learned a stupid insolent confidence to affront God, which surely would signifie little to your delight in him. Thou shalt put away iniquity from thy tabernacles —Then shalt thou have thy delight in the Almighty; Job 22.Job 22and shalt lift up thy face unto God. The conscience of unpurged iniquity, will not let you lift up your face or appear in that glorious presence.

7. Cherish the great grace of humility; And be ever mean and low in your own eyes. That temper carries in it even a natural disposition to delight in God. How sweet complacency will such a Soul take in him! His light and glory shine with great lustre in the eyes of such a one while there is not a nearer (imagined) lustre to vie therewith (Stars are seen at noon, by them that descend low into a deep pit). They will admire God but little that admire themselves much. And take little pleasure in him, who are too much pleased with themselves. And how sweet a relish have his love and grace to an humble lowly soul, that esteems it self less than the least of his mercies! With what ravishing delight, will Divine mercy be entertain'd, when it is so unexpectedly vouchsafed; when this shall be the sense of the Soul now caught into the embraces p. 352of Gods love, What I vile creature! impure worm! what, beloved of God! Expectation, grounded especially upon an opinion of merit, would unspeakably lessen a favour, if it were afforded (as also expected evils seem the less when they come). But the lowly soul, that apprehends desert of nothing but Hell, is surprized and overcome with wonder and delight, when the great God expresses kindness towards it. Besides that he more freely communicates himself to such: To this man will I look, even to him that is poor and of a contrite spirit, Isa. 66. 1, 2.Isa 66:1Isa 66:2&c. And he looks to such with a design of habitation; Heaven and Earth are not to him so pleasant a dwelling. Down then into the dust, there you are in the fittest place and posture for delightful converse with God.

8. Reckon much upon an eternal abode in that presence where is fulness of joy and pleasures for evermore. Enjoy by a serious believing foresight the delights of heaven, labour to rejoyce in hope of the glory of God. Look beyond this your present state. Confine not your eye and delight to what is now to be enjoyed, but think of what shall be. Set before your eyes the glorious prospect of the blessed God communicating himself to that vast Assembly of Angels and the spirits of just men made perfect, in clearest discoveries of his glory, and richest effusions of his goodness. The best appearance of things in this world, makes but a dull scene in comparison of this. If you look towards God p. 353according to what now appears of his glory in the frame of the universe, and the course of his administrations and government over his Creatures, He hath not, 'tis true, left himself without witness. And you may behold much that would be to you the matter of delightful admiration; If your eye be clear, and can pierce through clouds and darkness and a manifold veil. He hath made this world and is every-where in it, but it knows him not. His light shines in darkness, that doth not comprehend it. Beams of his glory do every-where break forth, through every Creature, Providence, Law, and Ordinance of his. But much of his glory that shines in the Creation is hid by a train of second causes, through which few look to the first. His Laws men judg of according to their interests and inclinations, while the holy glorious Majesty that enacted them is out of sight. His work in the world is carried on in a mystery; His interest lives, but is deprest; They who are most devoted to him are supported indeed by his invisible hand, but are, in the mean time, low, for the most part, and afflicted. If you now limit and confine your apprehensions of him to his present appearances, the matter of your delight is real, but much diminish't: But conceive of him (as your Faith can behold him at a distance) in that posture wherein having setled the eternal State of things he will finally shew himself. Conceive him as having now gathered home all that that have been recovered to him out of the p. 354apostacy, and joined them to those numberless legions of innocent and pure spirits about his throne that never offended: Conceive him as dispensing rewards, pouring out blessings upon the loyal heads and hearts of them that expressed fidelity and duty to him in the time and state of trial and temptation; Letting his Glory shine out with bright and direct beams, to so many beholding and admiring eyes; Giving forth the full and satisfying communications of his love, and making Rivers of pleasure flow perpetually to the replenishing the vast enlarged capacities, of so innumerable a multitude of grateful adoring spirits, to whom it is now sensibly to be perceived how his fulness filleth All in all. Take this view of him; and let your Faith and Hope thus enter into that which is within the veil: And remember there is only a little time between you and that blessed state; That then you are to enter into the joy of your Lord; so that the very element and region wherein you are to live for ever, shall be nothing else but delight and joy. In this way of believing foresight, and by this lawful and allowed prepossession of future blessedness, much surely would be added to your present delight in God. Should not the thoughts of him be pleasant to you from whom you are expecting so great things? If your delight in him be any at all, upon what you have already found and experienced of his goodness; It should be abundantly the more upon what you are by his Word encouraged to look for.

p. 355And having thus given some account in what way delight in God is to be exercised and improved; It were a charitable hope that there would be little need to propound arguments to perswade unto it: But it were an hope not grounded upon common experience, which too plainly tells us, that though such directions as these are plain and obvious, not unknown to Christians; but only less considered (whence it was not needless here to recommend them), yet delight in God obtains little place in the practice of the most. There will therefore too probably be still much need of excitation to it.

And yet because it is not multitude of words that is likely to do the business, but the weight of things, urged on by a more powerful hand than that of man, and that much may be collected to this purpose from what hath been said of the sinfulness of the omission; I shall, with great brevity, offer these things only to be considered.

Is it not a merciful vouchsafement that the holy God allows you to place your delight on him, and invites you to it? How much Grace and Love breaths in these words, Delight thy self also in the Lord! Trust in him was recommended before, and now this being added also; How plain is it that your ease and rest is the thing designed! Is it fit to receive so much kindness with neglect?

Again, He delights in you, I speak to such of whom this may be supposed.Prov. 8.Prov 8 And it is indefinitely said His delights were with the p. 356sons of men. Think what he is, and what you are; And at once, both wonder and yield.

And what else have you to delight in? what thing will you name, that shall supply the place of [GOD] or be to you in the stead of him?

Moreover, Who should delight in him but you? his friends? his sons? those of his own house?

Think what life and vigour it will infuse into you;Nehem. 8.Neh 8 and that, The joy of the Lord will be your strength. How pleasantly will you hold on your course! and discharge all the other Duties of this your present state! You must serve him. Dare you think of throwing off his yoke? How desirable is it then to take delight in him whom I must serve! which only makes that service acceptable to him, and easie to my self!

Further, This is a pleasure none can rob you of; A joy that cannot be taken from you. Other Objects of your delight are vanishing daily. Neither Men nor Devils can ever hinder your delighting in God, if your hearts be so enclin'd; And were you never brought to take pleasure in any person or thing to which you had a former aversion; One that had wrong'd you might yet possibly win you by after-kindness. Give a reason why you should be more difficult towards the blessed God that never wrong'd you! and whose way towards you hath constantly imported so much good-will!

p. 357And consider that your condition on earth is such, as exposes you to many sufferings and hardships; Which by your not-delighting in him, you can never be sure to avoid, (for they are things common to men) but which, by your delighting in him, you may be easily able to endure.

Besides all this, seriously consider, that you must die; You can make no shift to avoid that. How easily tolerable and pleasant, will it be to think, then, of going to him with whom you have lived in a delightful communion before! And how dreadful to appear before him, to whom your own heart shall accuse you to have been (against all his importunities and allurements) a disaffected stranger!

To these I add the consideration in the other part of the verse; And he shall give thee the desire of thine heart.

By Desire] it's plain we are to understand the thing desired which is usual.

By the thing desired, we must not be so unreasonable as to think is meant, any thing whatsoever it be, that, even with the greatest extravagancy, we may set our hearts upon; as worldly possessions, riches, honours, &c. For it were most unbecoming that delight in God should be so mercenary; or be propounded as the price of so mean things. Yea, and if the matter were so to be understood, delight in God were a means to the attaining of these things as the end; which were to make p. 853the blessed God an inferiour good to these. Nor can we suppose that one who delights in God should ever esteem any reward or recompence of another kind, greater than what he finds in this very delight it self. And besides, we are very prone to desire things that (as the case may be) would prove very hurtful to us. If God should gratifie us with every thing we fancy he should many times please us to our ruine. And do we believe that when he hath won a person to place his delight and take pleasure in himself, He will requite him with a mischief?

Since then we may not understand him to mean that whatsoever we desire, if we delight in him, we shall have; We are to enquire further. And it's plain the things that can be supposed to be desired by such persons as are here spoken to, must be of one of these two sorts: Either things of a spiritual nature, that tend directly to the gratification and advantage of the inward man; Or else external good things, that make for the support and comfort of this present life.

We will suppose it to be the one or the other of these. And shall shew that whichsoever sort it be that is desired, Delighting in God doth naturally infer the satisfaction (some way or other) of such desires.

1. Supposing they be spiritual good things that are desired, Delight in God is most directly the satisfaction it self of such desire. Whatsoever purely spiritual good we can desire p. 359is either God himself, or somewhat in order to him. If it be God himself we desire, so far as we delight in him we enjoy him, and have what we would have; And can only enjoy him more fully, by more entire and composed rest and delight in him. If it be somewhat in order to him, He is still supreamly and ultimately desired in that very desire; so that in delighting in him, we have our end, and that upon which this desire doth lastly terminate. And now should not this be a great inducement to us to delight in God, that hereby our desires, the motions of our working hearts directed towards him, do immediately find in him a peaceful and pleasant rest, and turn into a satisfying fruition?

2. Supposing the things we desire be those of an inferiour kind; Delight in God doth not a little to the satisfying of them also.

It doth not, as was said, intitle us to the things themselves we desire whatever they be, or how unsutable soever to us.

But first, It moderates these desires, makes 1them sober, prudent, and rational, and capable of being satisfied with what is fit for us. He that is much habituated to delight in God is not apt to foolish extravagant desires. This is the sence of such a one, Not my will Lord, but thine be done. He may desire the same thing that others do, yet not with the same peremptory and precipitant desire, but with a desire tempered p. 360with submission, and with a reserved deference of the matter to the Divine pleasure: This thing, Lord, I desire if thou see good. So that the general object of such a ones desire is only that which in the divine estimate is fit and good for him. And though he desire this or that particular thing, yet not as it is this thing, but as supposing it possible this thing may be judged fit for him by the supream Wisdom, whereto he hath refer'd the matter. But if it shall be judged otherwise; This thing falls without the compass of the general object of his desire, and in just construction he desires it not. For he desires it not otherwise than on that condition that God see it meet for him; And not longer than till he find he does not. In which case the sobriety and submissiveness of his former desire, appears in his cheerful patient want of the thing which he finds God hath thought fit to deny him. So that even then, his desire is satisfied, that is, It doth not (as often it is with a carnal heart) turn, being crost, into rage and madness; But into a complacential peace, and rest in the Divine will. He is satisfied in what God hath thought fit to do. Yea the very thing is done which he would have done: God hath given him his hearts desire. For let the question be put to such a person, Do you desire such a thing though God judg it will be hurtful to you or unfit for you? And no doubt he will, not in faint Words that p. 361have no sence under them (as almost any other man would) but from his very heart and Soul say, No. And if he deliberate the matter of his own accord, or by any ones enquiry be occasion'd to do so, This will be found the sence of his heart, (though his desire hath inclin'd to this or that thing in particular): And this would be his Prayer in such a case, Lord, If thy wisdom, which is infinitely more than mine, see this thing not fit, cross me, deny me in this desire of mine. And this general desire at least, which is the measure of the particular one, is sure to be accomplisht to one that hath God for his delight.Rom. 8. 28Rom 8:28 For the promise is express and cannot fail, All things shall Work together for good, to them that love God.

And this love to God, or delight in him, as it entitles such to that his care and concern for them which is exprest in this promise; So it doth in its own nature dispose their hearts to an acquiescence and satisfiedness therein. For love to God, where it is true, is supream, and prevails over all other love to this or that particular good. Whence it cannot be, but, if this love be in act, (as, the Text must be understood to call unto actual and exercised delight in God) it must subdue, and keep the heart so far subject to the divine good pleasure, as that its desire and addictedness to this particular lesser good (concerning which there may also p. 362be a just and rational doubt whether it will be now a good to him yea or no) shall never be a matter of controversy and quarrel with him who is, unquestionably, the Supream and universal good. How will that one thought overcome, if such a one shall but apprehend God saying to him, Dost thou love me above all things, and wilt yet contend with me for such a trifle!

And we may by the way note, That upon this ground of the dubious mutability of external good things (which, by circumstances, may become evil to this or that person) As they are not here, so nor can they be any-where the matter of a general absolute promise, to be claim'd indefinitely by any ones faith. The nature of the thing refuses it. For suppose we, that what may, in this or that case, become evil or prejudicial to this or that person, doth now actually become so, and is the matter of an absolute promise, now claimable by such a person, What would follow? That an evil is now the actual matter of a promise! Than which what can be said or supposed more absurd? when nothing can further or otherwise be the matter of a promise, than as it is good. Wherefore that promise would, in the supposed case, degenerate (as the matter of it is by the present circumstances varied) and turn into a threatning. Wherefore when that condition or proviso is not expresly p. 363added to a promise concerning a temporal good, the very nature of the thing implies (and requires) it to be understood. For it is not, otherwise than as qualifi'd by that condition, any way a promise. Now he that is in the present exercise of delight in God, hath his heart so set upon God and alienated from earthly things, as that the present temper of it bears proportion to the natural tenor of such promises; And is not otherwise than by the cessation of this delight, liable to the torture of unsatisfied desire in reference to these lower things: Although the fig-tree shall not blossom—yet I will rejoyce in the Lord &c.Hab. 3. 17, 18.Hab 3:17Hab 3:18

And as delight in God doth thus reduce and moderate desires in reference to any inferior good; so that, if it be with-held, they admit a satisfaction without it, and the want of is easily tolerable. So secondly, If it be granted, Delight in God addes a satisfying sweetness to the enjoyment. A lover of God hath another taste and relish, even of earthly good things, than an earthly-minded man can have. He hath that sweet Savor of the Love of God upon his spirit, that imparts a sweetness to all the enjoyments of this World, beyond what such things in their own nature have with them.Psal. 37. 16Ps 37:16 This makes the righteous mans little, better than the great revenues of many wicked.

p. 364Upon the whole therefore, This is, if duly weighed, a mighty and most perswasive argument to delight in God. For it imports thus much, which I add for a close to this discourse.

If you place your delight here; You are most certainly delivered from the vexation and torment of unsatisfied desire. The motions of your Souls are sure to end in a pleasant rest. Your lesser desires will be swallowed up in greater, and all in the Divine fulness; So that you will now say, Whom have I in heaven but thee? and there is none on earth I desire besides thee. Psal 73. 25.Ps 73:25If you take no delight in God, your own Souls will be a present Hell to you. And it may be it is not enough considered, how much the future Hell stands also in unsatisfied desire; Which desire (all sutable Objects being for ever cut off from it) turns wholly to despair, rage and torture. And that ravenous appetite, which would be preying upon external Objects that now fail, turns inward, and as an insatiable Vulture, gnaws everlastingly the wretched Soul it self.

And the beginnings of this Hell you will now have within you, while you refuse to delight in God. The sapless, earthly vanities upon which your hearts are set give you some present content, which allays your misery for a little while, and renders it less sensible to you: But they have nothing p. 365in them to answer the vast desires of a reasonable immortal spirit. Whereby you certainly doom yourselves to perpetual disrest. For in these false vanishing shadows of goodness, you cannot have satisfaction, and in the blessed God you will not.