Delighting in God, Treatise · Part 1 (3 of 3)
And that there should be such an inward manifestation of divine love superadded to the publique and external declaration of it (which is only made indefinitely to persons so and so characteriz'd) the exigency of the case did require; That is, wherein it was necessary his love should be distinctly understood and apprehended, it was so far necessary this course should be taken to make it be so. A meer external revelation was not sufficent to that end; Our own (unassisted) reasonings therefrom were not sufficient. As other Truths have not their due and proper impression, meerly by our rational reception be they never so plain, without that holy sanctifying influence before insisted on; so this Truth also of Gods love to this person in particular hath not its force and weitht, its efficacy and fruit answerable to the design of its discovery, unless it be app…ied and urged home on the Soul by a communicated influence of the Spirit to this purpose: Many times not so far as to overcome and silence tormenting doubts, fears and anguish of spirit in reference hereto, and, where that is done, not sufficient to work off deadness, drowziness, indisposition to the doing of God chearful service, not sufficient to excite and stir up, love, gratitude, admiration and praise. How many (who have learned not to make light of the love of God as the most do) who reckon in his favour is life, to whom it is not an indifferent thing whether they be accepted or no; who cannot be overly in their enquiry, nor trifle with matters of everlasting consequence, who are not enough Atheists and Scepticks to permit all to a mad hazard, nor easie to be satisfy'd, walk mournfully from day to day with sunk, dejected spirits, full of anxiety, even unto agonies under the clear (external) discovery of Gods love, to persons of that character, whereof they really are? such as observe them judg their case plain, and every one thinks well of them, but themselves; yea their mouths are sometimes stopt, by such as discourse the matter with them, but their hearts are not quieted: or, if they sometime are, in a degree, yet the same doubts and fears return with the former importunity, the same work is still to be done, and 'tis but rolling the returning stone: And all humane endeavours to apply and bring home the comforts proper and sutable to their case prove fruitless and ineffectual, nothing can be fastened upon them; they refuse to be comforted, while God himself doth not create (that which is the fruit of his own lips) peace, peace; while, as yet, they are not fill'd with joy and peace in believing,Rom. 15▪ 13. and made to abound in hope through the power of the Holy Ghost. It is plain there needs a more learned tongue than any humane one, Isa. 50.to speak a word in season to such weary ones. How many, again, have spirits overcome with deadness and sloth under a settled (perhaps not altogether mistaken but more notional) apprehension of the same love! They have only that assurance which arises it may be not from a false but the single testimony of their own spirits; at least unaccompanied with other than the ordinary help of the Spirit, not very distinguishable from the workings of their own; Have reasoned themselves (perhaps regularly, by observing the rule and the habitual bent of their own spirits) into an opinion of their own good estate, so that they are not vext with doubts and fears as some others are. But they do not discover to others, nor can discern in themselves any degree of life and vigour, of heavenliness and spirituality, of love to God or zeal for him, proportionable to their high expectations from him, or the great import of this thing to be beloved of God: There is no discernible growth or spiritual improvement to be found with them; How remote is their temper from that of the Primitive Christians!Acts 9. 31. It is apparent what is yet wanting, they are not edify'd (as those were) walking in the fear of the Lord, and in the comfort of the Holy Ghost.
Wherefore the matter is plain, There is such a thing, as an effectual over-powering communication of the Holy Ghost for the manifesting of the love of God, of great necessity and importance to Christians; that may be had and ought to be diligently sought after.
2. And if it be afforded (which was the other thing proposed); How infinitely delectable is that manifestation! the thing it self carries its own reason and evidence with it.
1. If we consider the matter represented to us thereby; The love of a God! How transporting would the thought of it be to an enlightened apprehensive mind! no one whose nature is not over-run with barbarism would entertain the discovery of the harmless innocent love (though it were not profitable to us) even of a creature like our selves otherwise than with complacency; Yea, though it were a much inferiour (even a brute) creature. Men are pleased to behold love expressing it self towards them in a child, in a poor neighbour, in an impotent servant; yea, in their horse or their dog. The greatest Prince observes with delight the affection of the meanest peasants among his Subjects: Much more would they please themselves if they have occasion to take notice of any remarkable expression of his favourable respect to them! But how unspeakably more, if he vouchsafe to express it by gracious intimacies, and by condescending familiarities! How doth that person hug and bless himself! How doth his Spirit triumph, and his imagination luxuriate in delightful thoughts and expectations, who is in his own heart assured he hath the favour of his Prince! Yea, with what complacency are inward friends wont to receive the mutual expressions of each others love! And can it be thought the love of the great and blessed God should signifie less?
How great things are comprehended in this, The Lord of Heaven and Earth hath a kindness towards me and bears me good will! How grateful is the relish of this apprehension, both in respect of what it, in it self, imports, and what it is the root and cause of?
True ingenuity values love for it self. If such a one will think of me, if I shall have a place in his remembrance, If he will count me among his friends; this we are apt to be pleased with. And tokens are sent and interchanged among friends, not only to express love, but to preserve and cherish it, and keep up a mutual remembrance among them. And as there is a great pleasure conceived, in receiving such expressions or pledges of love from a friend, not so much for the value of the thing sent, as of what it signifies, and is the token of his love, his kind remembrance; so is there no less pleasure in giving and sending, than in receiving: Because that hereby, as we gratifie our own love, by giving it a kind of vent this way; so we foresee how we shall thereby excite theirs; which therefore, we put a value upon, even abstracting from any advantage we expect therefrom. And this hath a manifest reason in our very natures; because we reckon there is an honour put upon us, and somewhat is attributed to us, when we are well thought of, and a kindness is placed upon us; especially by such as have themselves any reputation for wisdom and judgment. H…w dignifying is the love of God! How honourable a thing to be his favourite! To Apostle seems to put a mighty stress on this, when he utters those so emphatical words,2 Cor. 5. 9. wherefore we labour (so defectively we read it, we covet, or are ambitious of it as our honour, as that word signifies), that whether present or absent we may be accepted of him; q. d. neither life or death, neither being in the body or out of it, signifie any thing to me, or they are indifferent things in comparison of this honour, that he may accept me, that I may be pleasing to him, and gracious in his eyes, that I may stand well in his thoughts, and he bear a kind and favourable regard to me.
Yea and this is a thing in it self delightful, not only as it's honourable, but as it is strange and wonderful. Things that are in themselves grateful, are so much the more so, for their being somewhat surprising, and above all our expectation. I say, supposing they have an antecedent gratefulness in them, (for otherwise we know there are also very unwelcome wonders, and which are so much the more dreadful, because they are surprizing and unexpected), it is greatly heightened by their being out of the road quite of all our thoughts,—great things that we looked not for. And who would have look't for such a thing as this, That the Lord of Glory should place his Love on such a Worm as I! Which is set off with the more advantage, because the same light that represents to a Soul Gods love, doth also discover to it, at the same time, its own deformity and unloveliness. And then how taking and overcoming is the thought, I impure wretch! loathsome miscreant! that lost apostate creature, that made one with a race and crew of rebels, was confederate with rebellious men against Him, yea in a combination with those revolted creatures the Devils, and now taken (I know not why) into a state of acceptance and favour with him! And his love is declared to be towards me! And why towards me? in my self so vile! And such love! the love of an holy glorious God, towards one in whose very nature was such an horror and hell of wickedness! Why towards me rather than others, not naturally more vile than I? How can this be thought on without crying out, O wonderful! O the depths, breadths, lengths and heights of this love, that so infinitely passeth knowledg! And here the greater the wonder, the greater is also the delight.
And now also are the effects of this love great in the eyes of the Soul, according to the apprehended greatness of their cause. If we indeed were to form conceptions of these things our selves, by our own light and conduct, our way were to follow the ascending order, and go up from the effects till we reach the cause; But he can, if he please, in the cause present to us the effects, and maginfie them in our eyes, by giving us to see unto how great and magnificent a cause they owe themselves. Now shall we know whence all hath proceeded that he hath done for us. Wherefore again must the transported Soul admiringly cry out, I now see whence it was that he gave his Son, because he so loved the world! Why he came and bled and died, who hath loved us, and washed us from our sins in his blood! What a lustre doth that love cast upon those sufferings and performances! I see why he sent his Gospel to me, why so convincing awakening words were often spoken in my ear, (I see much in what once I saw but little), why he so earnestly strove with me by his spirit, why he gave not over till he had overcome my heart, why he humbled, melted, broke me, why he drew so strongly, bound me so fast to himself, in safe and happy bonds; why he shone into my mind with that mild and efficacious light, transformed my whole Soul, stampt it with his holy Image, and markt me out for his own. These are now great things, when I behold their glorious mighty cause!
And now also in this same cause are all the great effects to be seen which are yet to be brought about by it.
They are seen as very great. His continued presence and conduct, which he affords to his own through this world; That constant fellowship which they expect him to keep with them; The guidance and support they look for; In his love these appear great things. And now doth Heaven sound no more as an empty name, it looks not like a languid faint shadow; somewhat can be apprehended of it that imports substance, when it's understood to be a state of rest and blessedness in the communion of the God of Love; and intended as the last product and expression of his love!
They are seen as most sure and certain. Such Love, now manifested and apprehended, leaves no place for doubtful thoughts and suspicious misgivings. There is no fear that this Love intends to impose upon us, or mock us with the representation of an imaginary heaven; or that it will fail to do what can be expected from it to bring us to the real one.
How pleasant is it now to behold the great and sure products of this mighty Love! its admirable designs and projects, as they appear in the Gospel-revelation (now illustrated and shone upon by divine light) to lie ready formed in the pregnant womb of this great productive cause. It cannot but be an unspeakable pleasure which such a discovery will carry with it; when we thus behold the matter it self that is discovered and offered to our view, unto which it must be a very considerable additional pleasure that will arise.
2. From the nature and kind of this manifestation. As being
In the general made by himself. 'Tis a too plain and sad Truth that men have unhappily learn'd to diminish God to themselves, and make every thing of him seem little. But when he represents his Love himself (as who but God can represent the Love of God? He only can tell the story of his own Love) that evil is provided against: He will manifest it so as it shall be understood; and set it off to the best advantage. He will make it known how great a thing it is to be beloved of him. And when he gives that blessed salutation; Hail thou that art highly favoured! O thou that art greatly beloved! He will withal bespeak and procure a sutable entertainment of it. And hence
Particularly it will be,
Most incomparably bright and lightsom in respect of any representation we have had of the Love of God any other way.
Most immediate, that is, (at least) so as not to be only made by some external testimony, given out many an age ago, out of which we are left to pick what we can; and to construe or misconstrue it as our own judgment serves us; but so, as that if He use such an instrument, he animates it, puts a soul into it, leaves it not as a dead spiritless letter: and applies it himself, to the purpose he intends by it, and immediately himself reaches and touches the heart by it.
Most facile and easily sliding in upon us; so that we are put to no more pains, than to behold the light which the Sun casts about us and upon us. Whatever labour it was necessary for us to use before, in our searches and enquiries into the state of our case, there is no more now, than in moving being carried; or in using our own weak hand when another that is sufficiently strong lifts and guides it for us
Most efficacious and overcoming: That makes its own way, scatters clouds, drives away darkness, admits no disputes, makes doubts and misgiving thoughts vanish, pierces with a quick and sudden energy like lightening, duplicate page duplicate page and strikes through the mind into the heart; there sheds abroad this love, diffuses the sweet refreshing savour of it; actuates spiritual sense, makes the soul taste how gracious the Lord is; and relish the sweetness of his love, puts all its powers into a sutable motion, and excites answerable affection, so as to make the Soul capable of interchanging love with love.
In all these respects, this manifestation of love cannot but be very delectable; and they who have not found it to be so, will yet apprehend that it must be so, if they have found and experienced the cravings of their own hearts directed this way, and can upon enquiry find this among the things they would fain have from God; O that I might be satisfied of his love! that I might know his good will towards me! For to such cravings must this delight at least be commensurate (as was formerly said). But to them that are indifferent in this matter & unconcerned, to whom the love of God is a fancy or a trifle, no real or an inconsiderable thing, all this will be as tastless as the white of an egg.
Concerning which yet (before we pass from this head) 'tis needful to add these few things by way of caution.
1. That when we say this is of great necessity, we mean not that it is simply necessary; we think it not so necessary that a Christian cannot be without it; i. e as a Christian. But it is necessary to his well-and more-comfortable-being, and his more lively, fruitful walking and acting in his Christian course.
2. That therefore the way of Gods dealing herein is with great latitude and variety; he having reserved to himself by the tenour of his Covenant a liberty, to afford or suspend it, to give it in a greater or less degree as in absolute sovereignty, and infinite wisdom he pleases and sees fit to determine.
3. It may not therefore with so absolute and peremptory an expectation be sought after, as those things may that are necessary to the holding of souls in life; but with much resignation, submission, and deference of the matter to the divine good pleasure; such as shall neither import disesteem of it, nor impatience in the want of it.
4. That it ought to be less-esteemed than the heart-rectifying-communication, that is impressive of Gods Image, and whereby we are made partakers of his holiness. This proceeds more entirely from pure love to God for himself, that from self-love; this tends more directly to the pleasing of us, than to the pleasing of God. This is necessary (as was said) but to our well or better being, That simply to our very being in Christ; this hath its greatest real value from its subserviency to the other. And what hath its value from its reference to another must be of less value than that.
5. That its a great mistake to think God is not otherwise to be enjoyed than in this way of more express testification of his love; as if you could have no enjoyment of a friend, otherwise than by his often repeating to you; I love you, I love you, indeed I love you.
6. That it's a much greater, to place the sum of Religion here; and that any should make it the whole of their business, to seek this, or to talk of it; or should think God doth nothing for them worth their acknowledgment, and solemn thanksgiving while he doth not this.
7. Most of all, that any should reckon it the first thing they have to do when they begin to mind Religion, to believe Gods particular love to them, and that he hath elected them, pardoned them, and will certainly save them. So too many, most dangerously impose upon themselves; and accordingly before any true humiliation, renovation of heart, or transaction and stipulation with the Redeemer, do set themselves thus to believe, and it may be seek help from God more strongly to believe it, when-as the Devil is too ready to help them to this Faith: And when he hath done it, they cry to themselves peace, peace, and think all is well; take their liberty, and humour themselves, live as they list, and say that for so long a time they have had assurance of their salvation. The Father of Lies must needs be the Author (or the Fautor, or both) of this Faith; for it is a lie which they believe; that is, that they are pardoned and accepted of God is a downright lie, repugnant to his Word and the tenour of his Covenant. And for any thing else that may import their state to be at present safe, is to them no credible truth.
8. That for the most part, if Christians, upon whom the renewing-work of the Holy Ghost in that former communication hath in some degree taken place, do yet want that degree of this also, which is necessary to free them from very afflicting doubts and fears, and enable them to a cheerful and lively walking with God; it is to be reckoned their own fault; either that they put too much upon it (too little minding his publick declarations in his Word), or do unduly seek it, or unseasonably expect it; or that they put too little upon it, and expect or seek it not; or that by their indulged carnality, earthliness, vanity of spirit, they render themselves uncapable of it; or by their careless and too licentious walking, or their either resisting or neglecting holy motions, they grieve that Spirit that would comfort them. For though the restraint of such more pleasant communications may proceed, sometimes, from an unaccountable Soveraignty, that owes no reason to us of it's arbitrary way of giving or withholding favours; yet withal, we are to know and consider, that there is such a thing as paternal and domestick Justice proper to Gods own Family, and which as the Head and Father of it, he exerciseth therein; whereby (though he do not exercise it alike at all times) it seems meet to his infinite Wisdom to awaken and rouze the sloth, or rebuke the folly, or check the vanity, or chastise the wantonness of his offending-children; and that even in this way, by retiring himself, becoming more reserved, withdrawing the more discernible tokens of his presence, and leaving them to the torture (sometimes) of their own conjectures, what worse thing may ensue. And herein he may design, not only ref…rmation to the delinquents, but instruction to others, and even vindication to Himself. For however these his dealings with mens spirits are in themselves (as they must needs be) secret, and such as come not under the immediate notice of other men; yet somewhat consequential thereto, doth more openly appear, and becomes obvious to the common observation of serious Christians with whom such persons converse; that is, not only such as languish under the more remarkable terrors of their spirits, and are visibly, as it were, consuming in their own flame, (of which sort there occur very monitory and instructive examples, at some times); but even such also as are deprived of his quickning influence, and have only somewhat remaining in them that is ready to dye, that are pining away in their iniquities, and sunk deep into deadness and carnality (for his comforting communication is also quickning, and he doth not use to withhold it as it is quickening, and continue it as it is comforting, but if such have comfort, such as it is, they are their own comforters), do carry very discernible tokens of divine pleasure upon them; and the evils and distempers under which their spirits lye wasting, are both their sin and punishment. Their own wickedness corrects them, and their backsliding reproves them. And that reproof being observable, doth the same time warn others, yea and do that right to God, as to let it be seen he makes a difference, and refuses the intimacies with more negligent, loose, idle, wanton professors of his Name, which he vouchsafes to have with some others, that make it more their business and study to carry acceptably towards him, and are more manifestly serious, humble, diligent, obedient observers of his will. If therefore we find not what we have found in this kind, however the matter may possibly be resolvable into the Divine Pleasure, (as it is more likely to be in the case of such desertions as are accompanied with terror, when no notorious apostacy or scandalous wickedness hath gone before), it is both safe and modest, yea and obvious to suspect such delinquencies as were before-mentioned, are designed to be animadverted upon; and that the Love hath been injured, which is now not manifested as heretofore.
9. That yet such a degree of it, as is necessary to a comfortable serving of God in our stations being afforded; such superadded degrees, as whereby the Soul is in frequent raptures and transports, are not to be thought withheld penally, in any peculiar or remarkable respect, (or otherwise than it may be understood some way a penalty, not to be already perfectly blessed). For it is certain, that such rapturous sensations, and the want of them, are not the distinguishing characters of the more grown, strong, and excellent Christians, and of them that are more infirm, and of a meaner and lower pitch and stature. Yea those extatical emotions, although they have much of a sensible delectation in them (as more hereafter may be said to that purpose); and though they may, in part, proceed from the best and most excellent Cause, do yet, if they be frequent (which would signifie an aptitude thereto), import somewhat of diminution in their subject, and imply what is some way a lessening of it; that is, they imply the persons that are more disposed this way, to be of a temper not so well fixed and compos'd, but more volatile and airy; which yet doth not intimate, that the chief Cause and Author of those motions is therefore mean and ignoble; nay, it argues nothing to the contrary, but that the Holy Spirit it self may be the supream Cause of them. For admitting it to be so, it doth not alter mens natural tempers and complexions; but so acts them, as that they retain (and express upon occasion) what was peculiar to their temper notwithstanding. The work and office of the Holy Ghost, in its special communications, is to alter and new-mold men in respect of their moral dispositions, not those which are strictly and purely natural; the subject is in this regard the same it was; and whatsoever is received, is received according to the disposition of that; and it gives a tincture to what supervenes and is implanted thereinto; whence the same degree of such communicated influence will not so discernibly move some tempers, as it doth others; as the same quantity of fire will not so soon put solid wood into a flame, as it will light straw. That some men therefore are less sensibly and passionately mov'd with the great things of God (and even with the discovery of his love) than some others, doth not argue them to have less of the Spirit, but more of that temper which better comports with deeper judgment, and a calm and sober consideration of things. The unaptness of some mens affections unto strong and fervent motion, doth indeed arise from a stupid inconsiderateness; of some others, from a more profound consideration, by which the deeper things sink, and the more they pierce even into the inmost center of the Soul, the less they move the surface of it. And though I do not think the saying of that Heathen applicable to this case, It is a wise mans part to admire nothing; for here is matter enough in this Theam, the Love of God, to justifie the highest wonderment possible; and not to admire in such a case, is most stupidly irrational; yet I conceive the admiration (as well as other affections) of more considering persons, is more inward, calm, sedate, and dispassionate, and is not the less for being so, but is the more solid and rational; and the pleasure that attends it, is the more deep and lasting: And the fervour that ensues upon the apprehended Love of God, prompting them to such service as is sutable to a state of devotedness to his interest, is more intense and durable; of the others, more flashy and inconstant. As, though Flax set on fire, will flame more than Iron; yet withal it will smoak more, and will not glow so much, nor keep heat so long.
10. But to shut up this Discourse: They that have more transporting apprehensions of the love of God, should take heed of despising them who have them not in just the same kind, or do not express them in the same seraphick strains. They that have them not, should take heed of censuring those that with humble modesty, upon just occasion, discover and own what they do experience in this kind; much less should they conclude, that because they find them not, there is therefore no such thing to be found; which Cynical humour is too habitual to such tempers. If they do fancy such to be a weaker sort of persons they may be sincere for all that. And it ought to be considered of whom it was said, That he would not quench the smoaking flax, The Grace and Spirit of Christ ought to be reverenc'd in the various appearances thereof: Whether we be sober or besides our selves—The love of Christ constraineth us— So diversly may the apprehensions of that Love work in the same person,3 Cor. 5. 13, 14. much more in divers. Christians should be shie of making themselves standards to one another; which they that do, discover more pride and self-conceit, than acquaintance with God, and more admiration of themselves than of his love.
Thus far we have given some account of the object to be delighted in; wherein, if any think strange that we have spoken so much of the delectable Divine communication as belonging to the object (which how it doth hath been sufficiently shew'n); let them call it, if they please, a preparing or disposing of the Subject (which it also, making its own way into the Soul, as hath been said, effectually doth); and if the necessity of it be acknowledg'd upon that account, it equally answers the main purpose aimed at in all this; and had it been only so considered, would but have infer'd some alteration in the frame and method of this Discourse, but not at all of the substance or design of it.
We art next to say somewhat briefly of the Delight it self to be taken therein. Nor shall we be herein so curious as to distinguish (which some do) Delight and Joy. The distinction wont to be assigned, cannot, 'tis plain, hold here, so as to make the former of these signifie a brutish affection only; and the latter proper to rational nature. Nor is there any such propriety belonging to the words, but they may be rendered (as indeed they are used in Scripture) promiscuously, either in reference to the matter of intellectual or sensitive complacency, and either of a reasonable being, or an unreasonable. We take these therefore to signifie substantially the same thing, and here delight to be intirely all one with joy: That is, there is not any the highest degree of joy which may not fitly enough be comprehended under the name of Delight, when it is placed (as here it is requir'd to be) upon the blessed God; Whereof, that we may speak the more fully, it will be necessary to preface somewhat concerning its general nature; and more principally as it is found in man, within which compass our principal business lies.
Delight, in the general, is most intimately essential to Love; which imports a well-pleasedness arising from the apprehended goodness or congruity of the thing loved; and it seems to be meerly by accident, that there is any thing else in Love besides that complacency of Delight: That is, what there is else belonging to the nature of Love arises from the mixture and variety which is to be found in the present state of things; which, if it were at present universally and perfectly good, and as most rationally it might be wish'd; Love could have no exercise but in Delight. Not being so; Desire that it might be so, in reference to our selves and others whom we love, comes duly to have place; together with other acts or exercises of Love, which it belongs not so much to our present purpose to mention.
For instance, Whatsoever we can love, is either Things or Persons; whatsoever things we love, is for the sake of Persons, either our selves or others; whom also we love either supreamly, or subordinately. And whomsoever we love supreamly, as it is certainly either God or our selves, we love whatsoever else, Person or Thing, either for Gods sake, or our own. Be it now the one or other, or wheresoever we can place our love, we find things in reference to any object of it, not yet as we would have them, and as they shall be in that setled state which shall be permanent and last always; whereunto this is but preparatory only▪ and introductive. The Creation is indigent, every creature wants somewhat even whereof it is capable; and our own wants in many respects, we cannot but feel. Nothing is perfect in its own Kind, in respect of all possible accessories thereto; even the state of glorify'd Spirits above, is not yet every way perfect; much is wanting to their full and compleat felicity; the Body and Community whereto they belong, the General Assembly, is not yet entire and full; Their common Ruler and Lord is not acknowledg'd and had in honour as he shall be. In the mean while, their consummate blessedness (which much depends on these things), and the solemn Jubilee to be held at the close and finishing of all Gods work, is defer'd. Yea, and if we go higher; The blessed God himself, the Author and Original of all things, although no-thing be wanting to the real perfection of his Being and Blessedness, hath yet much of his Right with-held from him by his lapsed and apostate Creatures; so that, which way soever we turn our selves, there remains to us much matter of rational (yea, and holy) desire; and most just cause that our love (place we it as well and duly as we can) have its exercise that way; we have before us many desiderata, according as things yet are. Desire is therefore Love suted to an imperfect state of things wherein it is yet imperfect.
And because it's suted to such a state of things, it cannot therefore but be imperfect love, or love tending to perfection. Pure and simple delight is love suted to a state of things every way perfect, and whereto there is nothing lacking. Wherefore Delight appears to be the perfection of Love, or Desire satisfied▪
But now because this present state is mixed, and not simply evil, or such wherein we find no present good; therefore the love which is suted thereto, ought consequently to be mixed of these two especially (unto which two the present discourse is both extended and confin'd, because these two affections only are mentioned in the Text) Desire and Delight.
So far as things are otherwise than we (practically) apprehend, 'tis fit they should be with our selves or others whom we love; our Love is exercised in desire, wherein they are as we would have them, in delight; for then our desire is so far satisfied; and desire satisfied ceases, though love do not cease. Or, it ceases not by vanishing into nothing, but by being satisfy'd; that is, by being perfected in the Delight which now takes place.
The one of these is therefore truly said to be Love exercised upon a good which we behold at a distance, and are reaching at. The other, Love solacing it self in a present good. They are as the wings and arms of love; Those for pursuits, these for embraces. Or the former is love in motion; the latter is love in rest. And as in bodily motion and rest, that is in order to this, and is perfected in it; Things move not, that they may move, but that they may rest (whence perpetual progressive motion is not to be found); so it is also in the motion and rest of the mind or spirit; it moves towards any object with a design and expectation to rest in it, and (according to the course and order which God hath stated and set) can never move forward endlesly towards a good in which it shall not at length rest; though yet Desire and Delight have a continual vicissitude, and do (as it were circularly) beget one another.
And thus hath God himself been pleased to express his own Delight, or the Joy which he takes in his people,Zeph. 3. 17. 18 even by the name of Rest, viz. that of Love. He will rejoice over thee with joy, he will rest in his love. Wherefore delight hath not been unfitly defined, The repose or rest of the desiring faculty of the thing desired.
It is true, that Love, as such, hath ever somewhat of delectation in it; for we entertain the first view of any thing we apprehend as Good, with some pleasedness therein (so far as it is loved), it is grateful to us, and we are gratified some way by it; yea, there is somewhat of this before any emotion by desire towards it; For we would not desire it, if it were not pleasing to us; which desire is then continued (as far as love is in exercise) till it be attained for our selves or others, according as the object of our love (i. e. the object for whom as we may call it) is.
Nor is that a difficulty, how yet there may be somewhat of delectation, and even of rest in this love of desire; For the Soul doth in that case, while it is thus desiring, rest from the indetermination of desire: that is, if it have placed Love upon any one (it self or another) upon whom therefore it doth with a sort of pleasedness stay and rest; it doth first in the general desire it may be well with such a one; and then, if any thing occur to its notice that it apprehends would be an advantage to the person loved; though it cease not desiring it, yet it ceases from those its former hoverings of desire; being pitch'd upon this one thing, as satisfied that this would be a good to him it loves. The appetite stays and insists upon this thing; As the Psalmist, One thing have I desired. Psal. 27. 4.It hath here, as it were, a sort of hypothetical rest; q. d. How well-pleased should I be if this were compast and brought about! Or it hath an anticipated and pre-apprehended rest, a rest in hope (by which the object is some way made present), as it is said, We rejoice in hope of the glory of God. For there is no rational desire which is not accompani'd with hope. Despair stifles Desire. That which appears simply impossible, passes for nothing; and goodness goes not beyond the compass of being. But whatsoever appears to us a good (whether for our selves or another), that is sutable and possible; That if love stir in reference to it, becomes the object of complacential desire; that is, it pleases us first upon sight, or upon such an apprehension of it; the appetite pitches, centers and rests upon it; and then we pursue it with desire. But then our delectation therein grows, as our hope doth it will be attained; and still more (if we find it to answer its first appearance) as by degrees it is attained actually; till being fully attain'd, our desire (as to that thing) ends in all the delight and satisfaction which it can afford us; so that the delight and rest which follows desire in the actual fruition of a full and satisfying-good, is much more intense and pure, than that which either goes before, or doth accompany it; and is indeed the same thing with fruition or enjoyment it self; only that this term hath been, by some, more appropriated to signifie the delectation which is taken in the last End, unto which yet it hath no more native designation than divers other words.
We have then thus far some general notion of Delight (and also of Desire which is taken in here only on the by, and as tending somewhat to illustrate the other, whereof yet what we now say may be of some use hereafter).
We are next to speak of this Delight in special, which is here to be placed upon God. About which we are are to consider, both What it is we are called to.
And how we are to reckon our selves called to it.
And 1, That we may shew, What we are called to. Having in this general account spoken only of humane delight, or of delight as it is to be found among men; It will now be necessary to distinguish this unto
Meerly Natural,
And Holy.
And when we thus distinguish, it is to be understood, that by natural we mean what is within the sphere of Nature in its present corrupted state; otherwise, what was natural to man did (taken in a large sense) include holiness in it; and so the addition of holiness doth but make up purely natural delight, as it was at first: But as the case now is, the distinction is necessary.
And the latter of these only will be the subject of our following discourse; as being only sutable to the blessed Object whereon it must terminate, and only capable of being apply'd thereto.
When therefore our delight is to be placed and set on God, this must be understood as presupposed, that it be purify'd, drain'd from the pollution and impure tinctures which it hath derived from our vitiated Natures, and further contracted by our converse with impure, mean, and vile things. For only that delight is to be placed on God which can be so placed; and delighting in God being duly designed, that is, by consequence designed which is necessary thereto: And thereto is necessary, not meerly the direction of one such particular act towards God, but an holy principle, as prerequisite to the right doing even of that also.
Unholy love declines God; and indeed it is unholy, in as much as it doth so. Whence therefore it is as impossible it should be set on God, remaining unholy, as that it should be another thing from it self, and yet be still wholly what it was.
Although it cannot be another thing in its general nature (as it is not necessary it should), it must be a much altered thing, by the accession of holiness thereto. And this coming upon the whole Soul, even upon all its faculties and powers, doth therein spread it self unto its delight also. Delight in God is not the work of an unholy heart.
And (as may be collected from what hath been said) Holiness consisting in a right disposition of heart towards God, a divine Nature, participated from him, conform to him, and which works and tends towards him, and in it self so delightful a thing; It may thence be seen what holy delight is, or wherein the holiness of it stands.
It must to this purpose be considered, that this holy delight is twofold, according to a two-fold consideration of the delectable object; into which, what was formerly said about it may be reduced.
All delight in God supposes, as hath been said, some communication from him.
That communication is either of light, whereby his Nature and Attributes are in some measure known; or of operative influence, whereby his Image is imprest, and the Soul is fram'd according to his will. And so 'tis partly mental or notional (I mean not meerly notional, but that hath with it also an aptitude to beget a correspondent-impression on the Soul, and not engage it in some speculations concerning him only), and partly real, that actually begets such an impression it self. It is partly such as may be understood, and partly such as may be felt; the manifestation of his Love partly belongs to the one of these, and partly to the other.
Answerably hereto, the delight that is taken in him, is either more
Open and explicite, and wherein a person reflects upon, and takes notice of his own act, and whereupon it is exercised.
Or, more latent, implicite and unobserv'd, when his delight lies folded up in other acts and dispositions which have another more principal design, though that also is involved in them.
The former way, the Soul delights in God more directly, applying it self thereto on purpose, and bending the mind and heart intentionally thereto; its present views of him having that very design and aim.
The latter way, it delights in him rather collaterally, when its present action (as well as the disposition leading to it) hath another more direct scope and aim. And the delight only adheres to the act, as being in it self delightful; as for instance, the acts of Repentance, Trust, Self-denial, &c. which have another end than delight, though that insinuates into them.
The former of these may be called contemplative delight. The Soul solacing it self in a pleasant meditation of God, whereby its delight in him is excited and stirred up.
The latter (understanding sense spiritually, as it belongs to the new creature, and is taken Phil. 1. 9. Heb. 5. ult.) may be called sensitive delight; whereby the Soul, as it were, tastes how gracious the Lord is. Which though it doth by the other also, yet the distinction holds in respect of the way wherein the delight is begotten and begun, if not in respect of the thing it self, begotten, or wherein the matter ends.
In the former way, the Soul more expresly reflects upon its own present exercise, which it directly intends.
In the latter, it may not reflect expresly either upon its actual delight which it hath, nor actually consider God as the object that yeilds it that pleasure; as I may be delighted by the pleasant taste of this or that food, without considering what the things is I am feeding on; nor have distinct reflection on the pleasure I take therein, having another and more principal design in eating, the recruiting of my strength, and that delight being only accessory and accruing on the by.
The former is less durable, and sooner apt to vanish upon the cessation of the present act, like the delight of the eye.
The latter is more permanent, as that of the taste, and habitual; such as is the pleasure of any thing whereof one hath a continued possession, as of a confirm'd state and habit of health, or of the riches, dignities, pleasant accommodations which belong to any ones setled condition; of which he hath that continual enjoyment that insensibly forms his spirit, raises and keeps it up to a pitch sutable to his condition, though he have not every day or hour distinct formed thoughts of them, nor is often in that contemplative transport with Nebuchadnezzar,—Is not this great Babylon which I have built? &c.
Both these are holy delight, or delight in God. In both whereof may be seen, added to the general nature of delight, an holy Nature as the Principle, inferring a powerful steady determination of the heart towards God, as the object and end which it ultimately tends to, and terminates upon. Though in the former way of delighting in God, the Soul tends towards him more directly: In the latter (according as the acts may be to which the delight adheres), more obliquely, and through several things that may be intermediate unto that final and ultimate object.
And both these may fitly be understood to be within the meaning of this Text; which therefore we shall now consider apart and severally; though both of them very briefly.
And we begin with the latter of them. For though the former have, in some respect, an excellency in it above the latter; yet as the progress of Nature in other Creatures is by way of ascent, from what is more imperfect to what is perfecter and more excellent: So is it with the communicated Divine Nature in the new creature, which puts it self forth, first in more imperfect operations, the buddings, as it were, of that tree of life which hath its more florid blossoms, and at length its ripe and fragrant fruit afterwards; Or (to come nearer the case), inasmuch as the latter sort of delight (according to the order wherein we before mentioned them) hath more in it of the exercise of spiritual sense; the other more of spiritual reason; Since humane Creatures, that have Natures capable of both sorts of functions, do first exercise sense, and by a slower and more gradual process, come on to acts of ratiocination afterwards. So it is here, The Soul in which the Divine life hath taken place, doth first exercise it self in spiritual sensations: So that though, in the matter of delight, it is not destitute of the grateful relishes of things truly and spiritually delectable; yet the more formed and designed acts of holy delectation, in the highest object thereof, distinctly apprehended and pitcht upon for that purpose, do follow in their season; and these are preparations, and the essays of the new creature, gradually and more indistinctly putting forth it self in order thereto; The Embryo's of the other.
If therefore it be inquired, Wherein the delight of this more imperfect sort doth consist?
I answer, In the Souls sensation and relish of sweetness in the holy quickening communications of God unto it, by which he first forms it for himself, and in the operations which it is hereby enabled to put forth towards him, while it is in the infancy or childhood of its Christian state.
Nor, while we say the delight of this kind doth more properly belong to the younger and more immature state of Christianity, do we thereby intend wholly to appropriate or confine it to that state: For as when a Child is grown up to the capacity of exercising reason, it doth not then give over to use sense, but continues the exercise of it also in its adult state, even as long as the person lives; only, in its infancy and childhood its life is more intirely a life of sense, though there are early buddings of reason, that soon come to be intermingled therein; notwithstanding which▪ the principle that rules and is more in exercise, more fitly gives the denomination: So it is in this case also; that is, though there are sensations of Delight and pleasure in Religion (yea, and those more quick, confirm'd and strong in more grown Christians), yet these sensations are more single and unaccompany'd (though not altogether) with the exercise of spiritual reason and judgment, and do less come in that way with Christians in their minority, than with others or themselves afterwards.
Therefore that which we are to understand our selves called to under the name of delighting in God (thus taken) is,
The keeping of our Souls open to Divine Influences and Communications:
Thirsting after them, praying and waiting for them:
Endeavouring to improve them and co-operate with them, and to stir up our selves unto such exercises of Religion as they lead to, and are most sutable to our present state.
Together with an allowing, yea, and applying our selves to stay, and taste in our progress and course, the sweetness and delightfulness of those communications and operations whereof we have any present experience. For instance;
When we find God at work with us, and graciously dealing with our spirits, to humble them, break and melt them under a sense of sin, incline and turn them towards himself, draw them to a closure with his Son the Redeemer, to a resignation and surrender of our selves to him, upon the terms of his Covenant and Law of Grace; Yea, and when afterwards we find him framing our hearts to a course of holy walking and conversation; to the denyal of ungodliness and worldly lusts; to a sober, righteous and godly life in this present world; to the exercises of Piety, Sobriety, Righteousness, Charity, Mercy, &c. And now this or the like heavenly Dictate occurs to us, Delight thy self in the Lord; what doth it import? what must we understand it to say or signifie to us? Though this that hath been mentioned, and which we are now saying is not all that it signifies (as will be shown hereafter); yet thus much we must understand it doth signifie and say to us:
Thy only true Delights are to be found in a course of Religion, they are not to be expected from this world, or thy former sinful course; but in exercising thy self unto godliness, in receiving and complying with the Divine discoveries, recommended to thee in the Gospel, and (through them) the influences of Life and Grace, which readily flow in upon any Soul that hungers and thirsts after righteousness; and by which thou mayst be fram'd in all things after the good and holy and acceptable will of God. Herein thou shalt find such pleasures and Delights entertaining thy Soul, as that thou wilt have no cause to envy wicked men their sensual Delights which they find in their sinful way; if thou wilt but observe what thou findest, and exercise thy sense, to discern between good and evil; and set thy self to consider whether there be not as well more satisfying, as purer relishes of pleasure, in mortifying the flesh with the affections and lusts thereof, in denying thy self, in dying to this world, in living to God, in minding the things of another world, in giving up thy self to the several exercises of an holy Life, watching, praying, meditating, &c. in trusting in the Lord with all thy heart, and in doing all the good thou canst in thy place and station, letting so thy Light shine before men, that they seeing thy good works, may glorifie thy Father which is in Heaven; In contentment with what thou enjoyest, and patience under what thou sufferest in this world, in doing justice, loving righteousness, and walking humbly with thy God, Than ever the vanishing pleasures of sin did or can afford.
Thus into these two Things may all be summ'd up, which Delighting in God imports according to this notion of it.
1. The applying our selves to those things by the help of Gods own communicated Influence (which in that case will not be withheld) wherein the matter of Delight lies.
2. The reflecting upon the things themselves that are so Delightful, and setting our selves to discern, and tasting actually the Delectableness of them.
And surely, if such words, Delight thy self in the Lord, do say to us all this, they do not say nothing; nor say any thing impertinent, either to their ow… native import, or our state and condition in this world.
Obj. But here it may be Objected; If we so interpret Delighting in God, we shall by this means bring the whole of Religion, and all sorts of actions that are governed and directed by it, within the compass of this one thing; and make Delighting in God, swallow up all that belongs to a Christian, and be the same thing with Repentance, Faith, Self-denial, Humility, Meekness, Patience, &c. which would sure seem too much to be comprehended under the name of one Particular holy action or affection; Especially that they should be called Delighting in God, when in the exercise of divers of these God may possibly not be in that instant actually so much as thought on.
Answ. To this it may be sufficiently answered:
1. That these things cannot be hence said with any pretence to be made the same thing with Delighting in God; but only that there is a delight adhering to all these; no more than it can be said, when, at some splendid Treat or entertainment, there is a great variety of delicious Meats and Wine, which do therefore all agree in this, That they are delectable; that all these Dishes and Liquors are therefore one and the same. Or, if the Master of the Feast call upon his Guests to delight themselves with him, their Friend (as here the Particle in the Text, which we read Delight thy self [in] the Lord, may be read Delight thy self [with] him); and he explains himself, That he means by tasting this and that and another sort of his Provisions, and eating and drinking chearfully thereof, surely his words could not with more Reason, than civility be capable of that snarling reply; That, therefore, it seems, he thought the things themselves or their tasts and relishes were all one. For though they all afford Delight, yet each of a different kind.
2. But are not all these truly Delectable? Is there not a real Delight to be had in them? Let any man, that hath tried, consult his experience; yea, let any one that hath not besotted his Soul, and infatuated his understanding, but seriously consider the very Idaea's of these things, and revolve the notions of them in his mind, and then soberly judg, whether they be not delightful? And, if so, when there is an actual sense of pleasure and sweetness in the communicated power, and in the practice of them, Why is not this delighting in God? Admit that he is not actually thought on in some of these exercises; As when I freely forgive a wrong, or relieve a distressed person, or right a wronged one: If yet I do these things, from the radical Principle of the Love of God deeply setled in my Soul, and with a sensible delight accompanying my act, and the disposition I find in mine heart thereunto: Here is not, 'tis true, the very act of delighting in God, formally terminated upon him as the Object; But it's he that gives me this Delight, and is the material Object (as well as Author) of it. The communication is from him, whereby I am delighted, and inabled to do the things that are further delightful. As if I converse with an excellent person, my intimate friend, who is at this time incognito, and by a disguise conceals himself from me, or I through my forgetfulness or inadvertency have no present thoughts of this person; but I hear his pleasant Discourse, and am much taken with it, and the person on the account of it: It is my Friend that I Delighted in all this while though I knew it not.
3. And what fault can I find in the matter that Divine delight thus runs and spreads it self through the whole business of Religion, & all the affairs whereon it hath any influence? Is this the worse or the better? Have I any cause to quarrel at this? Sure I have not. But if I have not such actual thoughts of God, as may give me the advantage of terminating my Delight more directly on him, that may be, very much, my own fault.
4. And what is that an absurdity that under the name of Delighting in God, the several acts and exercises of Religion besides should be comprehended? How often in Scripture are other (no-more-eminent) parts of Religion put for the whole. The knowledg of God, calling upon God, The fear of God, &c. How commonly are these acknowledged to be Paraphrases of Religion? And shall I not add [The Love of God?] That most authentick and owned summary of all practical Religion, and which ought to influence all our actions. And then how far are we from our mark? What is the difference between loving God, and delighting in him? But I moreover add, that delight it self in him, cannot but be so taken in that sharp passage, (though misapply'd to the person of whom it was meant),Job 34. 9. For Job hath said, what profit is it that a man should delight himself with God, (i. e. or be religious)? It fitly enough signifies Religion, as thus modify'd or qualified, viz. as having this quality belonging to it, that it is delightful, or is tinctur'd with delight in God.
But this (so large) is not the only sense, as we have said, wherein we are to take delighting in God. And when any part of Religion casts it's name upon the whole, it would be very unreasonable to exclude the part from which the denomination is taken, or not to make that the principal thing there meant.
We therefore proceed to speak,
2. Of the more explicite delight in God: And shall therein consider, The
Nature
Modification
of it.
1. Its Nature; Which from what hath been said of delight in the general, with the addition of holiness thereto, (which is the work of Gods Spirit, determining the act or faculty to which it adheres towards God), may be conceived thus, That it is the acquiescense or rest of the Soul in God, by a satisfiedness of will in him, as the best and most excellent Good.
That it be the rest of the Soul, belongs to its general nature.
And so doth the mentioned kind of rest, more distinguishingly, by the wills satisfiedness in him: Because the Soul may be also said to rest satisfied (in respect of another faculty) by the meer knowledg of Truth; But this supposes so much of that also as is necessary. And because the acts of the understanding are subservient and in order to those of the will, in the Souls pursuit of a delightful good; which is so far attained as it actually delights therein; Therefore this may more simply be called the rest of the whole Soul, whereas that other is its rest but in some respect only: Especially when we add,
As in the best and most excellent good; for this signifies the good wherein it rests to be ultimate, and its last end, the very period of its pursuits, beyond which it neither needs nor desires to go further, viz. as to the kind and nature of the good which it is now intent upon; though it still desire more of the same, till there be no place left for further desire, but it wholly cease and end in full satisfaction.
And that we may speak somewhat more particularly of this rest in God; it supposes,
1. Knowledg of him. That the Soul be well furnished with such conceptions of his Nature and Attributes, as that it may be truly said to be himself it delights in, and not another thing; not an Idol of its own fancy, and which its imagination hath created and set up to it instead of God. Therefore his own representation of himself must be our measure; which being forsaken, or not so diligently attended to, He is either by some, misrepresented, (according as their own corrupt hearts do suggest impure thoughts), and made altogether such a one as themselves, and such as cannot be the object of a pure and spiritual delight; or by others (as their guilt and fear do suggest to them black and direful thoughts of him) render'd such as that he cannot be the object of any delight at all.
2. It supposes actual thoughts of him; My soul shall be satisfi'd as with marrow and fatness,Psal. 63. 5, 6. when I remember thee upon my bed, and meditate on thee in the night watches.
3. A pleasedness with even the first view or apprehension of him; which is most essential to any love to him, and which gives rise to any motion of
(4.) Desire directed towards him, upon the apprehension that somewhat is absent, either of what is due to him, or lacking to our selves from him.
5. It includes the satisfaction or repose it self which the Soul hath, so far as it finds its desire answered in the one kind or the other.
Where we must more distinctly know, that the delight taken in him, is according as the desire is which works towards him, and that as our love to him is:
Now we love him either
for himself, or
for our own selves.
For himself, ultimately, so as that our Love periods in him, and stays there, viz. on him, as good in himself.
For our selves; as when our love to him returns upon our selves; apprehending a goodness in him which is sutable for our enjoyment.
Loving him in the former way, we desire all may be ascribed and given to him, that possibly may or can. And because we know him to be every way perfect and full, and that nothing can be added to him of real perfection, and therefore nothing can be given him besides external honour and acknowledgments: We therefore desire these may be universally rendered him to the very uttermost. And as far as we find him worthily glorify'd, admired, and had in honour, so far we have delight in (or in reference to) him; consisting in the gratification of that desire.
Loving him in the other way, (which also we are not only allow'd, but obliged to do, in contradistinction to all creature-good), we desire his nearer presence and converse, more full communications of his light, grace, and consolations. And are delighted according as we find such desire is answered unto us.
6. The form of expression used in the Text, implies also a stirring up our selves, and the use of endeavours with our own hearts, to foment, heighten, and raise our own delight. The Conjugation (as it is thought fit to be called) into which the word is put, importing (by a peculiarity of expressiveness belonging to the sacred Language) action upon ones self; which must also be understood to have the same force, in reference to that former sense of delighting in God; That is, that we put our selves upon those acts and exercises whereunto such delight is adjoined.
(These things are now more cursorily mentioned, because there will be occasion more at large to insist on them in the Discourse of The Practice of this Duty, reserved to the Second Part).
2. We now proceed to the Modification of this Delight in God; or the right manner or measure of it.
Concerning which it is apparent in the general, it can be no further right than as it is agreeable to its Object.
That our Delight should ever be adequate, or of a measure equal to it, is plainly impossible: But it must be some-way sutable, or must bear proportion to it. I shall here mention but two (and those very eminent) respects wherein it must do so; viz. in respect of
The
Excellency
Permanency
Of the Good to be delighted in.
1. The excellency of it. Inasmuch as it is the best and highest Good; it plainly challenges our highest Delight:
That is, The highest Delight simply, which our natures are capable of, is most apparently due to the blessed God, even by the Law of nature it self, resulting from our natures, referd unto his. And as the Case stands under the Gospel;
The highest Delight comparatively, i. e. higher than we take in any thing else; nothing must be so much delighted in as he. We do not otherwise delight in him as God, which is one way of glorifying him. And its part of the Apostles charge upon the Pagan world, that knowing him to be God, they did not glorifie him as God.
If we make the comparison between him and all the good things of this world, the matter is out of question. It is the sense of holy Souls, Whom have I in Heaven but thee?Psal. 73. and whom can I desire on earth besides thee? When others say, Who will shew us any Good? They say, Lord,Psal. 4. Lift thou up the light of thy countenance—. And thereby he puts gladness into their hearts, more than when Corn and Wine increase. And whosoever love not Christ more than Father,Mat. 10. 47 Mother,Luk. 14. 26. Wife, Child; yea, and their own lives, cannot be his Disciples. Their present worldly life it self, it put in the balance, he must outweigh.
And if we put the comparison between our spiritual eternal Life and him; though he and that can never be in opposition (as there may be often an opposition between him and this present life, so that the one is often quitted for the other); yet neither is there a co-ordination, but the less worthy must be subordinate to the more worthy: We are to desire the enjoyment of him for his own glory.
And yet here is a strange and admirable complication of these with one another. For if we enjoy him, delight and rest in him as our best and most satisfying Good, we thereby glorifie him as God. We give him practically highest acknowledgments, we confess him the most excellent one. 'Tis his glory to be the last term of all desires, and beyond which no reasonable desire can go further.
And if we seek and desire his glory supreamly, sincerely and really beyond and above all things; when he is so glorified to the uttermost, or we are assured he will be; our highest desire is so far satisfied, and that turns to, or is, our own contentment: So that by how much more simply and sincerely we pass from, and go out of our selves, so much the more certainly we find our own satisfaction, rest, and full blessedness in him. As it is impossible the Soul that loves him above it self, can be fully happy, while he hath not his full glory; so it is for the same reason equally impossible, but it must be so when he hath.
2. Our delight must be sutable to the Object (the Good to be delighted in).
In respect of the permanency of it, This is the most durable and lasting Good. In this blessed Object therefore we are to rejoice evermore. 1 Thes. 5. 16.As in the matter of Trust we are required to Trust in the Lord for ever, because in the Lord Jehovah is everlasting strength. Isa. 26. 4.Everlasting strength gives sufficient ground for everlasting Trust. So it is in the matter of delight: A permanent everlasting excellency is not answered, but by a continual and everlasting delight; Therefore, is it most justly said,Phil. 4. 4. Rejoice in the Lord alway; and again I say to you rejoice; alway, and still on. If through a long tract of time you have been constantly alway rejoicing in the Lord, begin again, I, again, say to you rejoice; or rather never give over. The Object will warrant and justifie the act, let it be drawn forth to never so vast a length of time. You will still find a continual spring, unexhausted fulness, a fountain never to be drawn dry.
There will never be cause of diversion with this pretence, that now this Object will yield no more: It is drained to the uttermost, and is now become an empty and gustless thing.
With other things it may be so; and therefore our delight doth not answer the natures of such things,1 Cor. 7. 30. but when we rejoice in them as if we rejoiced not. They are as if they were not. All the things of this world are so. For even the fashion of this world passeth away; as it is afterwards added.v. 31. Therefore no delight can fitly be taken in them, but what is volatil and unfixed as they are; lest otherwise it over-reach, and run beyond its Object. And how absurd and vain is it to have our hearts set upon that which is not? That takes wing, and leaves us in the dirt.
This Object of delight is the I am, yesterday and to day the same, and for ever; without variableness and shadow of change. Therefore the nature of it cannot allow us a reason; wherefore, if we be delighted therein yesterday, we should not to day; or if to day, why not to morrow, and so on to for ever.
Whence then we may see no one can say he hath answered the import of this Exhortation, Delight thy self in the Lord, by having delighted in him at sometime. It is continual, as well as highest delight we are here called to.
We see then thus far what we are called to when we are here directed to delight our selves in the Lord.
2. We are next to shew How we are called to it. And the matter it self will answer the enquiry, we are called to it, according to what, in it self, it is. Now it is
Both a
Priviledg, And
Duty.
We are therefore called to it (and accordingly are to understand the words).
1. By way of gracious invitation to partake of a priviledg, which our Blessed Lord would have us share and be happy in; no longer to spend our selves in anxious pursuits and vain expectations of Rest where it is not to be found; but that we retire our selves to him in whom we shall be sure to find it. Pity and Mercy invite us here to place our delight, and take up our Rest. And concerning this, there is no question or imaginable doubt.
2. By way of authoritative Command. For we must know,
That delight in God is to be considered not only under the notion of a priviledg unto which we may esteem our selves entitled; but also of a duty whereto we are most indispensibly obliged. This is a thing (not so much not understood, as) not considered and seriously thought on, by very many; and the not-considering it proves no small disadvantage to the life of Religion. It occurs to very many, more familiarly, under the notion of a high favour, and a great vouchsafement (as indeed it is), that God will allow any of the Sons of men to place their delights in himself; but they (at least seem to) think it's only the priviledg of some special favourites; of whom, because they perhaps, are conscious they have no cause to reckon themselves, they are therefore very secure in the neglect of it. And thus is the pretence of modesty and humility very often made an umbrage and shelter to the vile carnality of many an heart; and a want of fitness is pretended and cherished at the same time, as an excuse; That whereas they do not delight in God, they never may: For he that is unfit to day, and never therewithal applies himself with seriousness, to the endeavour of becoming fit, is likely to be more unfit to morrow, and so be as much excused always as now; and by the same means at length excuse himself from being happy; but never from having been the Author of his own misery: But what? is it indeed no duty to Love God? Is that become no Duty which is the very sum and comprehension of all duties? or can they be said to Love him, that take no pleasure in him, that is, to Love him without loving him. It is, indeed, wonderful grace that there should be such a contexture of our happiness and duty; that, by the same thing, wherein we are obedient, we also become immediately, in the same degree, blessed. And that the Law of God in this case hath this very import an obligation upon us to Blessedness. But in the mean time we should not forget that Gods Authority and Honour are concerned herein, as it is our duty; as well as our own happiness, as it is our priviledg; And that we cannot injure our selves in this matter without also robbing God.
Delight in God is a great piece of homage to him, a practical acknowledgment of his sovereign excellency, and perfect all comprehending goodness; when we retire from all the world to him, we confess him better than all things besides: That we have none in Heaven or Earth that we esteem worthy to be compared with him. But when our hearts are averse to him, and will not be brought to delight in him, since there is somewhat in the mean while wherein we do delight; we do as much as say (yea, we more significantly express it than by saying) that whatever that is, 'tis better than he; Yea, that such a thing is good, and he is not. For as not-believing him is a denial of his Truth, the making him a liar; not delighting in him is, equally, a denial of his Goodness, and consequently even of his Godhead it self.
And since we find the words are here laid down plainly in a preceptive form; Delight thy self in the Lord: Can any think themselves after this at liberty, to do so or not? 'Tis true, that they who are in no disposition hereto have somewhat else to do in order to that (of which hereafter); but, in the mean time, how forlorn is their case, who have nothing to excuse their sin by, but sin; and who, instead of extenuating their guilt, do double it!
Yea, and we are further to consider, that it is not only commanded, by a meer simple precept, but that this Precept hath its solemn sanction; and that not only by promise, here expresly annexed (of which hereafter); but also of imply'd threatning; That we shall not else have the desires of our hearts, but be necessarily unsatisfied, and miserable; which is also in many other places expressed plainly enough. Great penalty is due upon not delighting in God, even by the Gospel-constitution it self; which is not so unreasonably form'd as to require more in this matter, than is sutable to the object it self; and is framed so indulgently, as to accept much less than is proportionable thereto; and yet within the capacity also of a reasonable Soul: so that, though the very nature of the thing doth plainly dictate a rule, by which this matter is to be estimated and judged; yet this other rule gives considerable abatement and allowance; That is, it being considered what the Object claims and challenges, as by its own proper excellency due to it; and what the Subject is, by its own nature, capable of: Not only doth it hence appear, that delight in God is a duty, but that the Soul ought to rise to that highest pitch of delight in him, i. e. unto the highest the Soul is naturally capable of. The very Law of Nature, resulting from the reference and comparison of our nature unto Gods own, requires so much; That we Love (or delight) in him with all our heart, with all our mind, with all our might, and with all our strength; He deserves from us our very uttermost. Yet this is by the Gospel-constitution required with indulgence and abatement, not as to the matter required, but as to the manner of requiring it. The matter required, is still the same, so as that the purest & highest delight in God doth not cease to be a duty, or any gradual defect thereof cease to be a sin. The Gospel doth make no change of the natures of things; makes nothing cease to be due to God from us, which the Law of Nature made due; nor renders any defect innocent, which is in its own nature culpable and faulty; Therefore the same pitch of delight in God is still due and required that ever was: But that perfection is not (finally and without relief) required in the same manner, and on the same terms it was; that is, it is not, by the Gospel required under remediless penalty, as it was; For the Law of Nature (though it made not a remedy simply impossible yet it) provided none, but the Gospel provides one.
Yet not so but the same penalty also remains in it self due and deserved, which was before. For as the Gospel takes not away the dueness of any part or degree of that obedience which we did owe to God naturally, so nor doth it take away the natural dueness of punishment, for disobedience in any kind or degree of it. Only it provides that (upon the very valuable consideration which it makes known) it becomes to us a remissible debt, and actually remitted to them who come up to the terms of it. Not that it should be in it self no debt, for then nothing were remitted; Nor yet, when it so provides for the remission of defects in this part of our duty, doth it remit the substance of the duty it self, or pardon any defects of it to any but such who are found sincere in this, as well as the other parts of that obedience which we owe. Others, who after so gracious overtures, remain at their former distance, and retain their aversion, enmity, and disaffection to God, it more grievously (and most justly) threatens and punishes as implacable; and who will upon no terms return into a state of friendship and amity with their Maker, whom they hated without cause,Heb. 10. 29 and do now continue strangers and enemies to him without excuse; so that the very blood of the reconciling Sacrifice cries against them.
And surely since (as was formerly said) it is God in Christ that is the intire Object of this Delight or Love, 'Tis a fearful penalty that is determined upon them that do not so place it;1 Cor. 16. 22. when it is said, If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Eph. 6. 24.And when also it is said, Grace be upon all them that do, it is plainly imply'd, that the penalty belongs to all them that do not love him in sincerity.
Of which sincerity therefore of delight in God, (to keep within the compass of our present Theam), it is necessary we be well informed; as we may be from what hath been said before; that is,
1. That we delight in him supreamly, and above all things else, viz. with our highest and deepest complacency of will. For it is not necessary (nor ordinarily possible), that our delight in him should be ever accompany'd with such sensible agitation of the corporeal Spirits, as we find in reference to meerly sensible objects. Which is not essential to such delight, but an accident that follows union with the body; and more frequently, and to a greater degree in some tempers of body than others. But it is necessary there be that practical estimation of him, and propension towards him, as the best and most excellent good; as that we be in a preparation of mind and heart to forego whatever can come into any competition with him for his sake.
That though we do not thus delight in him so much as we should, yet we do more than in any thing else.
2. That we continue herein: That this be the constant habitual temper of our Spirits towards him: That we cleave to him with purpose of heart, as not only the most excellent, but the most permanent object of our delight: Having setled the resolution with our selves,Psal. 48. This God shall be our God for ever and ever; He shall be our God and guide even to the death. And that there be frequent actual workings of heart towards him, agreeable to such a temper, though they are not so frequent as they ought.
Which account we give of this sincerity of delight in God, not to encourage any to take up with the lowest degree of that sincerity; but that none may be encouraged, upon their own mistake in this matter, to take up with any thing short of it; and that we may see whence to take our rise in aiming at the highest pitch thereof.
And that we may (understanding the highest intenseness and most constant exercise of delight in God that our Natures are capable of, to be our duty) understand also, that in reference to our gradual defects and intermissions herein, we ought to be deeply humbled, as being faulty; not unconcern'd, as though we were innocent in this regard, That we need continual pardon upon these accounts; That we owe it to the Blood of the Redeemer, that such things can be pardoned: That we are not to reckon, or ever to expect that Blood should stand us in stead, to obtain our pardon for never delighting in God sincerely at all; but only (supposing we do it sincerely) that we do it not perfectly. For most certainly, they whose hearts are never turned to him as their best and most sovereign Good or Portion, and Ruler or Lord; but do still remain alienated in their minds, and enemies through wicked works, will perish notwithstanding. And that we might the more distinctly, together with the apprehension of what we are called to in this matter, understand also how we are called to, i. e. not by an invitation only, that leaves us at liberty, whether we will or will not, as we think fit: But by express command, and that also back't with the severe determination of most dreadful penalty in case of omission.
And thus we have in some measure shew'n the Import of the Direction in the Text, That we Delight our selves in the Lord.