Delighting in God, Table of contents
Of Delighting in God, Two Parts; Concerning the
I. Import, or meaning of it, Page 1.
1. Delectible Object, in an
Absolute
Relative
consideration. 5
1. Absolute ibid.
2. Relative, as
1. Lord to be obey'd. ibid.
2. Portion to be enjoy'd
sufficient.
communicable 10
To state the Communicable Delectable Good with more advantage
premise
1. That delightful enjoyment of God, supposeth some Communication from God. 12
2. However God himself is enjoy'd, yet this Communication is also a sort of mediate object of this real Delight, suted to the new-born-creature's wants of further knowledg, likeness, and assurance of his Love 13
Hence Divine Communication to regenerate Souls contains in it,
1. An inwardly enlightening revelation of God himself to them, 19
Which exceeds the common appearances to all, in that it is
1. Attributed to the Spirit, 22
2. Spoken as a reward of their love, 23
This exceeding common light may have these characters
1. It is much more distinct and clear, 24
both as to the
beauty, and tendency 26
of Truths. 27
2. More powerfully assuring, 32
in respect of
matter revealed.
manner of revelation,
vigour it carries with it,
design of it,
2. A transforming impression of his Image, 43
including the
removal of such dispositions as are corrupt, 50
setlement of such as are gracious, ibid.
rectifying the Soul towards
God
himself as the end, 51
Christ as the means, 52
men, 72
themselves, 72
this and the other world, 86
The Characters of this Divine Communication are,
1. Generative, 93
2. Nutritive, ibid.
3. Sanative, 94
4. Corroborative, ibid.
From not-knowing or not-considering this way of enjoying God, ariseth a twofold mistake, 97
viz.
1. That some have thought they have enjoyed God when they have not.
2. That others have thought they have not enjoyed God when they have.
Yet some Doubts upon this Discourse are to be removed, viz.
D. 1. Doth not this bring us to delight in our selves?
A. 1. As such holy dispositions are not God, so not our selves: 98
2. Yet they have more affinity with God than us. 100
3. Nor said, nor meant, our delight is here to terminate. ibid.
4. We enjoy a friend without partaking his essence. ibid.
D. 2. But how can this delighting in God (communicating himself) be our duty? 101
A. This will be clear'd in treating of actual delighting in God. ibid.
D. 3. But where is this temper of spirit to be found? or how can I delight in that I question whether I have or no? ibid.
A. 1. They who really have not this communication cannot delight in it, but in hope. 102
2. Somewhat else than delight belongs to their states. ibid.
3. Such who really have it, have that which is delectable in it self. ibid.
3. A manifestation of Gods love to the Soul in particular. 103
Not any Enthusiastical assurance. ibid.
Nor that which God rarely doth. 105
Nor that he ever says any thing in this matter by his Spirit to the hearts of men, repugnant to what the same Spirit hath said in his Word. 107
Nor is it his usual way to do it immediately. 110
But if the Spirit do it as a co-witness, and but mediately,
1. It is no small thing to be ascertained of Gods love. ibid.
2. It is not less than if he testified immediately. ibid.
3. Yea it doth more advantageously propose the same thing to us. 111
Whichsoever way the Spirit doth manifest Gods love, it is not to be doubted, but that,
1. There is such a thing in it self very necessary, to be attain'd and sought after: And,
2. That 'tis highly delectable when he doth vouchsafe it. 113
1. If we consider the matter, the Love of God. 119
2. The nature and kind of the manifestation. 124
as being in
the general, made by himself. 125
particular, most
bright and lightsom.
immediate in a sort,
facile.
efficacious.
Yet to be understood with Caution,
viz.
1. Not simply necessary to a Christian as a Christian. 126
2. God deals herein with great variety. 127
3. 'Tis to be sought with much resignation. ibid.
4. To be less esteemed than heart-rectifying communication. ibid.
5. Nor think God is not otherwise to be enjoy'd. ibid.
6. Nor to place the sum of Religion here. 128.
7. Nor to reckon it the first thing in minding Religion. ibid.
8. Yet renewed Christians wanting it, should reckon it much.
9. However the necessary degree, not to think raptures withheld penally. 131
10. They who have transports, should take heed they despise not those who have them not in the same kind. 134
2. The Delight it self to be taken in the Delectable object. 135
This (1) in General, is essential to Love, and imports well-pleasedness. 136
But because Love in the present state is but in a tendency to perfection, Desire that it might be so to our selves and others takes place. 138
Delight being Love in Motion; Desire, Love in Rest. 139
(2) In Special, which is here placed upon God. 141
About which consider,
1. What it is we are call'd to. 142
Here distinguish Humane delight
into
meerly natural, in mans corrupt state;
&
Holy, the subject of the present Discourse, as suted to God the blessed Object.
This Holy delight is twofold, according to the consideration of the object in the communication
of
light 144
&
operative influence.
So Delight is either
mental, understood.
or
real, felt.
And the Delight taken in God, is either more
Open and explicite, more directly.
Latent, implicite and unobserved, rather collaterally. 145
The former is contemplative, as of the Sight; the latter spiritually sensitive, as of the Taste; that of spiritual reason, this of spiritual sense. 146
1. Of the latter, Delight from spiritual sensation, being a relish of sweetness in the holy quickening communications of God to it, more principally in his spiritually infant state 148
So under Delighting in God thus taken, Christians are called to the keeping of their Souls open to Divine influences and communications, thirsting after them, praying and waiting for them, and endeavouring to improve them. 149
Delighting in this notion imports then two things,
1. Applying our selves, by help of God communicating influences, to these things wherein the matter of delight lies. 151
2. Reflecting upon the things themselves that are so delightful.
Obj. But so we shall bring our whole Religion within the compass of this one thing?
Ans.
1. It can only be said there is a delight adhering thereto. 152
2. All the things of Religion are truly delectable. 153
3. What fault, that delight runs through Religion? 154
4. What absurdity the several acts of Religion should be comprehended under Delight in God?
2. Explicite Delight in God may be considered, as to its
1. Nature, which is the rest of the Soul in God, by a satisfiedness of will in him, as the best and most excellent Good. 155
Which supposeth,
1. A knowledg of him. 156
2. Actual thoughts of him. 157
3. A pleasedness with the first view of him.
4. A desire of what is due to him, or wanted from him.
5. Satisfaction and repose it self, so far as desire is satisfied, work as our love to him,
either for
himself,
or
our selves. 158
6. A stirring up of our selves to heighten our delight. 159
2. Modification, manner or measure of this delight in God,
in respect of the
Excellency, highest delight simply and comparatively, 160
Permanency, sutable to the object. 162
2. How 'tis we are called to it. 163
And that is according to what it is in it self, both
As
1. A Priviledg, by Gracious Invitation. 164
2. A Duty, by way of Authoritative Command; It is a great piece of Homage. 165
Therefore we should be well informed,
1. That we are to delight in him supreamly. 169
2. That we continue therein. 170
II. Practice or Exercise of Delight in God. 173
Both as,
1. Adhaerent to the other Duties of Religion, and so treat of the exercise of Religion as delightful. 175
Wherein,
1. We are not to rest in or practise a Religion which is not naturally and in it self delightful. 176
Hence more distinctly is shew'd,
1. What that Religion is, which is wholly in it self undelightful. Taking two Cautions,
1. That even such Religion as is true and living, and consequently in it self delightful, yet may by accident sometimes not appear or be thought so. 177
2. That a dead Religion may be thought delightful, through the ill temper of the subject.
And premising a twofold General Rule, viz.
1. Such Delight which is taken in any thing not answering the end to which it serves. 178
2. Such as is accompanied with a real hurt greater than the Delight can countervail.
So then that Religion is undelightful, i.e. not chiefly delightful.
1. Which consists wholly in revolving in one's mind the notions that belong to Religion, without either the experience or the design and expectation of having the heart and conversation formed according to them. 180
2. Which too many place in some peculiar opinions, that are either false and contrary to Religion, or doubtful and cumbersom to it. 182
3. Hitherto may be referr'd the much less rational pleasure which is taken by some in the meer dress wherewith such notions and opinions may be artificially clothed by themselves or others. 184
4. Which is made all of Talk. 186
5. Which stands all in hearing. 187
6. Which consists entirely in the external additaments and forms of Worship, which this or that party have chosen to affix to it. 188
2. How unfit that Religion is to be chosen and rested in. 189
Here let it be considered,
1. That Religion which is in it self undelightful, is uncapable of growth, because a dead thing. 190
2. Nor for the same reason can it be a lasting thing. 192
3. While it doth last it wants the fruit and profit which should be designed and sought by Religion. 193
4. How foolish a thing it is, and unworthy of a reasonable creature, to do that in a continued course and series of actions, wherein we can have no design, and do aim at nothing. 194
5. What Reflexions are likely to be made upon this matter hereafter, when this short course in this world is run out. 196
6. How offensive it must be to the jealous God, that any should thus trifle with him in his holy things, under a shew of Religion and devotion to him. 197
2. What Religion is fit to be chosen, i.e. such as is in it self rationally and justly delectable. 199
Where somewhat is to be offer'd for,
1. Direction in these Rules following, viz.
1. Endeavour to have a mind well-instructed in the knowledg of such things as more directly concern the Practice of a Religious man, as such. 200
To which are opposite, an excessive
1. Curiosity in speculation of Truths. 201
2. Scrupulosity about matters of Practice.
2. Be principally intent to have your Soul good and holy, by its own setled temper and complexion. 203
3. When your spirit is well-inclin'd, know yet that it needs your continual inspection and care, to cherish good principles and repress evil ones. 205
4. Be frequent and impartial in the actual exercise of gracious Principles, or in practising and doing as they direct. 208
5. Be confirmed in the apprehension, That Religion is in it self a delightful thing, even universally and in the whole nature of it. Whereby a double mistake will be avoided; either
1. That Religion is such a thing to which delight must be alien and banish'd from it. Or,
2. If any delight did belong to it at all, it must be found in the extraordinary assurances of Gods love. 212
6. However all the acts and operations of true and living Religion be in themselves delightful, yet apply your selves to the doing of them for an higher reason, and with a greater design than your own delight. 213
7. Yet disallow not your self to taste and enjoy the pleasure of well-doing, yea and (secondarily and in due subordination) to design and endeavour that you may do so. 214
8. Take heed distempers you now discern in your own spirit, you do neither indulge your self nor despair, but take the proper cause of redress. 218
This must be done in the power of the Holy Ghost. 223
By
1. Dependence and trust.
2. Subjection and obedient surrender to the spiritual conduct. 226
2. Excitation. And do we need it to a Life of Delight? 228
2. The very act of Delight hath its direct exercise upon himself, as a distinct Duty of it self. 234
About the Practice of which, will be requisite,
1. Expostulation, concerning the omission of it, both with those who are averse to it, and defective in it. 235
1. With those who are averse to it, alienated from Delighting in God, for their conviction of the matter of fact, and the evil of it.
1. That this is the state of their case, tried by the word, to be apostacy from God, You were sometimes haters of God. 237
1. Are you altered? What difference do you observe? 237
2. What is your present temper? Do you dislike thoughts of God? 238
2. That this sin is great and horrid. 245
Considering, There is a taking delight in one thing more than another, and should be something that is a known good? Is not the blessed God acknowledged to be the best good? 246
More particularly,
1. How tumultuous and disorderly a thing this your disaffection to God is? 248
2. What an unnatural wickedness it is!
3. A comprehensive wickedness, which contains all others in it!
4. A reproachful contemptuous wickedness to the most high God!
2. With those who are defective in it, and dispute it. 254
Considering,
1. What evil is included in the neglect of this part of holy Practice, and judg by the measures.
1. How directly opposite is it to the Law of God? 255
2. To your own Conscience, as agreeing with the Royal Law. 259
3. Your own experience, which ought to have been instructive to you. 260
4. The great obligations the Love of God hath laid on you. 261
5. What by solemn Law and astipulation you have bound your selves to. 263
6. Your Relation to God, which arises from your Covenant. 264
7. Your Profession to own God to be your supream delight. 265
8. The tendency of that new Nature within you. 268
9. The Spirit of Grace, in sleighting his dictates. 270
10. Gods design for magnifying his Grace. 273
2. What evil is derived into it from its very faulty Causes, as
1. Great blindness and ignorance of God. 275
2. Much unmindfulness of him. 276
By thoughts of him,
1. Slight and transient.
2. Low and mean. 277
3. Hard and full of censure. 278
4. Few and unwonted. 280
3. Much carnality.
4. Downright aversion to him. 281
3. What evils follow upon this neglect, as natural consequents. 283
2. Invitation thereunto; as a kind of manuduction. 287
Q. But how shall we go about it? A. Take some plain Prescriptions. To those,
1. Less disposed,
1. It is necessary that you deliberately and resolvedly design the thing it self. 288
2. Consider your present state Godward. 290
3. Yet do not think it unalterable.
4. Acquaint your self with the way and terms upon which his Gospel declares him reconcilable. 291
5. Make request to him, that he would draw you into that union with his Son, unto whom none can come but who are drawn by himself. 292
6. Accepting Christ, accept with humble reverence▪ thankfulness and admiration, the blessed God to be thy God. 293
2. More disposed, or in a nearer capacity, yet are grown strange. 294
1. Make a stand and bethink your selves. 295
2. Represent to your selves the greatness of the fault. 296
3. Return to him with weeping and supplication. 297
4. Yet apprehend you are before a Mercy Seat. 298
5. Most earnestly seek and crave a better and more fixed temper of spirit. 300
6. Let there be a solemn recognition and renewal of your engagement, and devoting of your self to God. 304
3. Desirous of direction how to proceed and improve in this holy Exercise. 305
1. Endeavour to get a temper of mind actually more spiritual. 305
2. Endeavour your knowledg of God may be more distinct. 315
3. Imploy your knowledg in frequent, solemn thinking of him. 322
Here more particularly,
1. Set your selves at chosen times to think on God. 325
2. Think often of him amidst your other affairs. 326
4. Look often to him as absolutely considered in himself. 329
5. Take heed of denying your own interest in God, as a good sutable to you, to have any place in your delight. 344
6. Take heed of grosser transgressions, which will interrupt the pleasant intercourse both on Gods part and yours. 349
7. Cherish the great Grace of Humility. 351
8. Reckon upon an eternal abode in that presence where there is fulness of joy for ever.
3. Excitation to it. 355
Considering
1. The Grace breathing in these words [Delight thy self also in the Lord]. 355
2. The thing desired, [And he shall give thee the Desires of thine heart]. viz. 357
Either
1: Spiritual good things; so delight in God is satisfaction it self of such desire. Or, 358
2. External, of an inferior kind, so far satisfying of them.
It doth either
1. Moderate them, and dispose to acquiescence, if the good be withheld. 359
2. Add a satisfying sweetness to the enjoyment, if it be granted. 363
3. Deliver from the torment of unsatisfied Desire. 364