Delighting in God, Treatise · Part 1 (1 of 3)

Delighting in God · Treatise · Part 1 (1 of 3)

p. 1PART I.

Shewing the Import of this Precept.

THIS Psalm, by the Contents of it, seems to suppose,

An afflicted state of good men, by the oppression of such as were (in that and other respects) very wicked.

The prosperity of these wicked ones in their oppressive course.

An aptness in the oppressed to impatience under the evils they suffered.

A disposition to behold, with a lingering and an envious eye, the good things which their oppressors enjoyed, and themselves wanted.

p. 2Hence the composure of it is such as might be most agreeable to these suppositions, and serviceable to the fortifying of the Righteous against the sin and trouble which such a state of things might prove the occasion of unto them.

This Verse hath a more direct aspect on the last of these cases, or on this last mentioned thing considerable in the case, of Upright men suffering under the oppression of violent and prosperous wickedness, viz. That they might hereupon be apt both to covet and envy the worldly delights of their enemies; To be desirous of their dainties, and grudg they should be theirs, who, they knew, deserved worse things: And while themselves also felt the pressure of worse, which at their hands they deserved not.

What is here offered to the consideration of the sufferers, tends aptly to allay their discontent, to check and repress their inordinate desire towards inferior things; or to divert and turn it another way; as in case of bleeding to excess and danger, the way is to open a Vein, and stop the course of that profusion by altering it.

As if it had been said, You have no such cause to look with displeasure or immoderate desire upon their delicacies; You may have better, Better belong to you, and invite you, The Lord himself is your portion; It becomes both your state and spirit, to apply your selves to an holy delight in him; To let your Souls loose, and set them p. 3at liberty, to satiate themselves, and feed unto fulness upon those undefiled and satisfying pleasures unto which you have a right; and in which you will find the loss and want of their meaner enjoyments abundantly made up unto you. You have your natural desires and cravings as well as other men; and those may be too apt to exceed their just bounds and measures; But if you take this course, they will soon become sober and moderate, such as will be satisfied with what is competent, with an indifferent allowance of the good things of this earth. And towards the Lord, let them be as vast and large as can be supposed, they can never be larger than the Rule will allow; nor than the object will satisfie. The direction and obligation of the former being indeed proportioned to the immense and boundless fulness of the latter.

We need not operously inquire what sort of persons this direction is given unto. It is plain, that it's the common duty of all to delight in God. But it cannot be the immediate duty of all. Men that know not God, and are enemies to him, have somewhat else to do first. They to whom the Precept is directly meant, are the regenerate (the righteous and the upright, as the Psalm it self doth plainly design them) or his own people.

The most profitable way of considering these words, will be chiefly to insist on the direction given in the former part of the Verse. And then to shew towards the close, how the p. 4event promised in the latter part, will not only by virtue of the Promise, but even naturally follow thereupon.

The Direction in the former part, gives us a plain signification of Gods good pleasure, that he himself would be the great object of his peoples delight. Or, it is his will, that they principally delight themselves in him.

Our discourse upon this Subject will fall naturally into two parts:

The

Former

Latter

whereof will concern the

Import

Practice

of the enjoined Delighting in God.

(Under which latter, what will be said of the latter part of the Verse will fitly fall in).

That we may more distinctly open the import and meaning of Delighting in God; It will be necessary that we treat,

1. Of the Delectable Object.

2. Of the Delight to be taken therein.

1As to the former, The general object of Delight is some good, or somewhat so conceived of; with the addition of being apprehended some way present. Here it is the cheif and best good. The highest and most perfect excellency. Which goodness and excellency considered as residing in God, gives us a twofold notion or view of the object, whereupon this delight may have it's exercise.

p. 5Absolute.

Relative.

1. God may be lookt upon in an absolute consideration, as he is in himself the best and most excellent Being; wherein we behold the concurrence of all perfections; The most amiable and beauteous excellencies, to an intellectual eye, that it can have any apprehension of.

2. In a Relative, viz. As his Goodness and Excellency are considered, not meerly as they are in himself, but also as having someway an aspect on his creatures. For considering him as in himself the most excellent Being; If here we give our thoughts liberty of exercising themselves, we shall soon find, that hereupon he must be considered also as the first Being, the Original and Author of all other Beings; Otherwise he were not the most excellent.

From whence we will see, Relation doth arise between him and his creatures that have there Being from him.

And besides the general relations which he beareth to them all, as the common Maker, Sustainer, and Disposer of them; Observing that there are some which by their reasonable natures, are capable of Government by him (in the proper sense, viz. by a Law) and of blessedness in him.

To these we consider him as standing in p. 6a twofold reference, in both which we are to eye and act towards him, viz. As a

Lord, to be obey'd.

Portion, to be enjoy'd.

And have most delectable excellencies to take notice of in him (that require we should sutably comport with them), answerable peculiarly to each of these considerations, in respect whereof we are to look upon him;

1. As the most excellent Lord; most delectably excellent (we take not here that title so strictly, as to intend by it meer propriety or dominion; But as to ordinary apprehension it is more commonly understood to signify also governing Power, or Authority founded in the other) whom we cannot but esteem worthy of all possible honour and Glory; that every knee bow to him, and every tongue confess to him, that universal homage, subjection and adoration be given him for ever.

2. As the most excellent Portion, in whom all things that may render him such do concur and meet together; all desirable and imaginable riches and fulness, together with large bounty, flowing goodness every way correspondent to the wants and cravings of indigent and thirsty Souls.

The former notion of him intimates to us our obligation of duty to him: The latter prompts to an expectation of benefit from him.

But now because by the apostacy we have p. 7injur'd his right in us, as our Lord; forfeited our own right in him, as our portion; and lost our immediate capacity or disposition both to serve and injoy him: This great breach between him and us was not otherwise to be made up but by a Mediator. Unto which office and undertaking, his own Son, incarnate, the Word made Flesh (being only fit) was designed. By him, dealing between both the distanced Parties, satisfying the Justice of God, overcoming the enmity of man, the difference (so far as the efficacy of his Mediation doth extend) is composed. And to the reconciled, God becomes again their acknowledg'd both Lord and Portion. His right is vindicated, theirs is restored; and both are established upon new grounds, added to those upon which they stood before. And so, as that now our actings towards God, and expectations from him, must be through the Mediator.

Whereupon this object of our delight, considered relatively unto us, is intirely God in Christ,—Being reconciled,—We joy in God through our Lord Jesus Christ, Rom. 5. 10 11.Rom 5:10by whom &c.

In these several ways that have been thus briefly mentioned, may God come under our consideration. Nor are they, any of them, unapplicable or impertinent to our purpose, when we would design him the object of our delight. Yea, and surely God considered each of these ways ought to be lookt on by us, as a most delectable object.

For it is pleasant to contemplate him, even most absolutely considered, as the most excellent p. 8Being, when we behold his glorious excellencies in themselves; that is (not with the denial, but) without the actual present consideration of any advantage that may redound to us from them. As we are apt to find our selves pleased and gratifi'd in viewing an excellent object (suppose a stately Edifice, or beautiful Flower), from which we expect no other benefit.

Again, If we consider him relatively, 1. In the former capacity of a Lord, it is grateful to behold him deckt with Majesty, array'd in Glory, cloth'd with Righteosness, arm'd with Power, shining in Holiness, and guiding himself with Wisdom and Counsel in all his administrations. Yea, and it is delightful to obey him; while we are most fully satisfy'd of his unexceptionable right to command us. For there is a great pleasure naturally arising to a well-tempered spirit, from the apprehended congruity or fitness of things, as that he should command and that we should obey. His right, and our obligation, being so undoubtedly clear and great. Especially when we also consider what he commands, and find it is no hard bondage; that they are not grievous commands which he requires we be subject to; but such, in the keeping whereof there is great reward; And that his ways are all pleasantness and peace.

And being considered as a Portion, the matter is plain, That so rich and abounding fulness, where also there is so communicative an inclination, cannot but recommend him a most satisfying object of delight.

p. 9And thus we are more principally to consider him, viz. rather relatively than absolutely; and that relatedness (which the state of the case requires) as now anew setled in Christ. And so, though it be very delightful to look upon him, as one that may, and is ready to become related to us, (as he is to any that will consent and agree with him upon the Mediators terms): Yet it adds unspeakably to the pleasantness of this object, when we can reflect upon such characters in our selves, as from whence we may regularly conclude, that he is actually thus related unto us. That is, that we have consented; That our relation to him immediately arises from the Covenant of life and peace; That he hath entered into Covenant with us, and so we are become his.

It is pleasant thus to behold and serve him as [our] Lord. How great is the emphasis of these words, I count all things but loss for the excellency of the knowledg of Christ Jesus [my Lord!]. To consider not only how well he deserves the acknowledgments and subjection of all; But also to find our selves under the chosen and gentle bonds of perpetual service, and devotedness to him, is c…rtainly matter of very high delight and pleasure.

But how infinitely delightful is it, to view and enjoy him as [our] Portion!

And this seems very pertinent to the design of this Scripture; which aiming to recal and draw in the hearts of godly Persons p. 10from too earnest, and from envious lingerings after the enjoyments of worldly men (their enemies and oppressors), propounds what may be an over-ballance to the (imagined) felicity of their state; And wherein they should more than equal them in point of injoyment.

And should we single out this, as the object to be considered, God as a portion. That it might be more distinctly represented, we should have two things to take notice of, that would render it most delectable, and such as wherein holy hearts may acquiesce, and rest with fullest satisfaction.

The

Sufficiency

Communicableness

of it.

1. The Sufficiency of it. Which cannot but be every way compleat and full; it being the all-comprehensive good, which is this portion. God all-Sufficient.

The most eminent and known Attributes of his Being; wherein by any issues of them they can be communicated, having an ingrediency and concurrence to the happiness of his people therein.

2. The Communicableness thereof. Which proceeds from his bounty, more peculiarly, and his gracious inclination to do good, and make his boundless fulness overflow to the replenishing of thirsty longing Souls, whom first it had allured and caused so to long. But p. 11though the scope and order of the discourse in this Psalm, did not directly seem to import more than a design of calling off the persons here spoken to, from one sort of enjoyment to another, from a meaner and more empty to a better: Yet it is to be considered, that true (and the best) injoyment, cannot be unaccompanied with duty; and that God is not otherwise to be injoyed, than as he is obeyed, nor indeed are the notions of him, as a Lord to be obeyed, and as a good to be injoyed, intirely distinct; but are interwoven, and do run into one another. We obey him, even in injoying him; It being part of our injoyned duty, to set our hearts upon him, as our best and highest good. And we injoy him in obeying him. The advantage and benefit of his government, being a real and most momentous part of that good which we injoy from him, and in him. He is our Benefactor even as he is our Ruler; and is therein our Ruler, as he proposes to us benefits, which he thereby binds us to accept; for even his invitations and offers, are also laws and formal bonds of duty upon us.

Yea, and even the act of delight it self pitcht upon him, is an act of homage, as there will be occasion hereafter to take notice.

Wherefore it will be fit to steer a larger course, than meerly to consider him as a good commensurate to our partial appetites. Which are apt to prescribe to, and limit our apprehensions to this or that particular sort of good, and tincture them with such a notion p. 12of delight, as which, if it be not false and grosly carnal, may yet be much too narrow and unproportionable to the universal, all-comprehending good: And though we shall not here go beyond the compass of delectable good; yet as there is no good (truly so called) which is not in, or from the first goodness; So indeed, nor is there any capable of being gathered up into that sum which is not delectable.

Nor therefore can the usual distribution of goodness into profitable, honest, and pleasant, bear a strict test. Only the false relishes of vitiated appetite in this corrupted state of man, have given ground for it. Otherwise to a mind and will that is not distempered, the account would be much otherwise. To a prudent mind, profitable good would be pleasant, even as it's profitable. To a just and generous mind, honest comely good would be pleasant, even as it is honest. Nor would there need another distinction, but into the goodness of the end, which is pleasant for it self, and the goodness of the means, which is pleasant as it is honestly and decently profitable, (and otherwise it cannot be) thereunto.

That we may here therefore with the more advantage state the delectable good, we are now to consider, It will be requisite to promise two things.

1. That all delightful injoyment of God, supposes some communication from him. Nothing can delight us, or be injoy'd by us; whereof p. 13we do not, some way, or by some faculty or other, partake somewhat. Either by our external sense, sensitive appetite, phansie, memory, mind, will; and either in an higher, or lower degree, for a longer or a shorter time, according as the delight is, for kind, degree, or continuance which is taken therein. This is plain in it self. And in the present case therefore of delighting in God or enjoying him, some communication, or participation there must be one way or other according as the injoyment of him is. And as the case with man now is, it is necessary he do with clearest and the most penetrative light and power, come in upon his mind and heart, scatter darkness, remove prejudice, abolish former relishes, transfuse his own sweet savor through the Soul. Proportionably therefore, to what is to be done, he communicates himself, as the event constantly shews, with all them that are ever brought to any real injoyment of him.

For we plainly see, that the same divine communication which being received, doth delight and satisfy, doth also procure, that it may be desired and received; makes its own way, attempers and frames the Soul to it self; and gives it the sweet relish and savor thereof, wherein God is actually injoyed.

2. That however God himself, is truly said to be injoyed or delighted in by holy Souls; yet this communication is also a sort of mediate object of this delight or injoyment. These things being fore-laid, It is now needful to p. 14to inquire somewhat more distinctly, what that communication or communicable good is, which is the immediate matter of proper spiritual injoyment unto holy men in this world. Because many have that phrase of Speech [injoying God] often in their mouths, that well understand not what they mean by it; Yea even divers of them that have real injoyment of him; Unto whom, though they possibly taste the thing which they cannot express or form distinct conceptions of; it might be somewhat their advantage to have it more cleared up to their apprehension, what it is that they immediately injoy, when they are said to injoy God; or by what he is to be injoyed?

It is not a meer fancy (as too many profanely think, and are too apt to speak) that is the thing to be injoyed. There have been those, who, comparing their own experience with Gods promises, and precepts (the rule by which he imports and according whereto men are to expect his gracious influence) were capable of avowing it, rationally, to be some very substantial thing they have had the injoyment of. The sobriety of their spirits, the regularity of their workings, their gracious composure, the meekness, humility, denial of self, the sensible refreshing, the mighty strength and vigour which hath accompanied such enjoyments, sufficiently proving to them that they did not hug an empty cloud, or embrace a shadow, under the name of injoying God. Such expressions as we find in p. 15the book of Psalms (the 16. and many other) with sundry parts of Scripture besides, leave us not without Instance: That import nothing like flashy and flaunting bombast, no appearance of affectation, no pompous shew of vain-glory, no semblance of swelling words of vanity, but which discover a most equal orderly well-poys'd temper of mind, in conjunction with the highest delight and well-pleasedness in God. That rich and unimitable fulness of living sence, could not but be from the apprehension of a real somewhat, and that, of a most excellent nature and kind, whatsoever be the notion, that may be most fitly▪ put upon it.

Nor yet is it the meer essence of God which men can be said to enjoy. For that is not communicated nor communicable. Injoyment supposes possession. But it would be a strange Language to say we possess the Essence of God otherwise than relatively; which is not enough unto actual enjoyment. His meer essential presence is not enough. That renders him not injoy'd by any, for that is equally with all and every where; But all cannot be said to enjoy him.

As therefore it is a real, so there must be some special communication, by which, being received, we are truly said to injoy him.

A special good it must be, not such as is common to all. For there is a communication from him that is of that extent, in as much as all live and move and have there Beings in him and the whole earth is full of his goodness.

p. 16This is a Good peculiar to them that are born of God. And suted to the apprehension and sense of that divine Creature which is so born.

What this Good is, how fully sufficient it is, and how or which way it is communicable, may be the better understood when we have considered what are the wants and cravings of this Creature, or of them in whom it is formed and wrought. For when we have pitch'd upon the very thing it self, which they most desire, (and which they can tell is it, when they hear it named, though their thoughts are not so well formed about it as to give it the right Name before) we shall then understand it to be both what will be sufficient to Satisfie, and what may be communicated to that purpose.

But now before that new birth take place in the spirit of man, it wants but knows not what; craves indeterminately (who will shew us any good?) not fixing upon any particular one that is sufficient and finite, and laboring at once, under an ignorance of the infinite; together with a disaffection thereunto. Its wants and cravings are beyond the measure, of all finite good; for suppose it to have never so large a share, nay could it grasp and ingross the whole of it, an unsatisfiedness and desire of more would still remain. But that more is somewhat indeterminate, and meerly imaginary. An infinite nothing. An idol of fancy. A God of its own making. God it must have, but what a one he is it misapprehends, p. 17and wherein it rightly apprehends him likes and loves him not; will by no means choose, desire, or take complacency in him. So that an unregenerate soul is, while it is such, necessarily doom'd to be miserable. It cannot be happy in any inferior good, and in the Supream, it will not.

What the real wants and just cravings of a mans spirit therefore are, is not to be understood by considering it in that state.

And if the work of the new creature were perfected in it, it would want and crave no more; But were satisfy'd fully and at perfect rest. Nor is that state so known to us as yet.

Therefore they are best to be discerned in the state wherein that worke is begun and hitherto unfinished. In which it therefore desires rightly, and still continues to desire. A state of intermingled motion and rest; wherein delight is imperfect, and allay'd by the continual mixture of yet-unsatisfy'd desire. And yet it may be collected what it is that would be Sufficient to satisfy; because their desire is still determined to one thing, Psal. 27. 4.Ps 27:4is not vagrant, wanders not after things of another kind, but is intent only upon more of the same.

Now let it be enquired of such a one what that thing is. We are generally told there, * One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord, &c. And it may be many would p. 18more shortly tell you it is God they desire, whence it would only be concluded it is God they aim to enjoy or delight in. But because this brings us but where we were; Let it be further enquired, what then is your business with God, or what would you have of him? It is not, sure, to be God that you expect or seek, or to enjoy God in that sence wherein he possesses and enjoys himself. No, not by any means. It is then some communication from God, diverse from what all men have (for that they do not find apt to satisfy) which they desire and crave. And what is that? Tis somewhat, as possible to be apprehended, and as distinguishable both from his incommunicable Being, and his so generally communicated Bounty towards all. As if the enquiry were, What it is that I desire really to enjoy when I desire to enjoy a friend? (viz. as the notion of a friend or friendship doth most properly import). That is neither to desire the impossible thing, of possessing his Being as my own; Nor the unsatisfying thing, the meer partaking some part of his external goods and wealth; whereof it may be he daily imparts somewhat to every beggar at at his door. But it is to have his intimate acquaintance, his counsel and advice, the advantage of improving my self by his converse, and of conforming my self to his example in his imitable perfections; The assurances of his faithful constant love and friendship, in reference to all future emergencies. A friend is really to be enjoyed in such things as these.

p. 19And in such-like is God to be enjoyed also; But with this difference, that Gods communications are more immediate, more constant, more powerful and efficacious, more delightful infinitely and satisfying, in respect both of the good communicated, and the way of communication.

In short then, the wants and desires of a renewed soul, the supply and satisfaction whereof it seeks from God, would be summ'd up in these things.

That it may know him more fully, Or have clearer apprehensions of him.

That it may become like to him, and framed more perfectly after his own holy image.

That it may be ascertain'd of his love and good will, that he hath those favorable inclinations towards it, which shall certainly infer his doing all that for it which its real necessities (to be estimated by his infinite Wisdom) can call for.

These are the things, in kind, which would satisfy it. And answerably to these we may conceive the communicable good which is the immediate object of their enjoyment. So that, as God himself is the object which is enjoyed; This is the object by which, or in respect whereof he is injoyable.

Therefore the divine communication, or that which is communicated from God to regenerate souls wherein they are to delight themselves, contains in it,

1. An inwardly enlightening revelation of Ihimself to them, that they may know him p. 20more distinctly. This is a part of the one thing, would be so highly satisfying, and delightful.Joh. 14.John 14 Shew us the father and it sufficeth us. When their desires are towards God only, it is with this aim in the first place, that they may know him, which is supposed, when that is given as an encouragement to the pursuit of this knowledg.Hos. 6.Hos 6 We shall know if we follow on to know the Lord. As if it had been said; This is a thing not doubted of but taken for granted, that we would fain know the Lord; we shall, if we follow on, &c. This is a dictate of pure and primitive nature to covet the knowledg of our own orignal, him from whom we and all things sprang. Men are herein become most unnaturally wicked when they like not to retain God in their knowledg.Rom. 1.Rom 1

The new and divine nature once imparted, that is, primitive nature renewed and restored to it self, revives the desire of this knowledg. And in compliance with the present exigencie of the case hath this inclination ingrafted into it, to know him (as he is now only to be comfortably known) viz.1 Cor. 2.1 Cor 2 in the Mediator. I determined to know nothing among you (saith S. Paul) but Jesus Christ, &c. i.e. to glory in, to make shew of, to discover my self taken with no other knowledg than this, or with none so much as this. To which purpose, he elsewhere professes to count all things loss for the excellency of this knowledg. Phil. 3.Phil 3So vehemently did desire work this way. And proportionably as it is apprehended desirable, must it be esteemed delightful p. 21also. Nor are we here to think that this desired knowledg was intended finally to terminate in the Mediator, for that the very notion of Mediator resists. The name Christ is the proper name of that office, and the desire of knowing him under that name imports a desire to know him in his office. viz. as one that is to lead us to God, and restore our acquaintance with him, which was not to be recovered upon other terms. So that it is ultimately the knowledg of God that is the so much desired thing, and of Christ, as the way and our conductor to God. That is, the knowledg of God not absolutely considered alone, (though he is, even so, a very delectable object (as hath been said); But as he is related to us, and from whom we have great expectations, our all being comprehended in him. It cannot but be very delightful (answerably to a certain sort of delectation of which we shall have occasion to speak in its proper place) to have him before our eyes represented and revealed to us, as the allcomprehending good, and that (in the way and method whereinto things are now cast) may, at least, become our portion. He is some way, to be enjoyed even in this view. 'Tis a thing apt to infer complacency and delight thus to look upon him. They who place felicity in contemplation, especially in the contemplation of God, are not besides the mark; If they do not circumscribe and confine it there, so as to make it stand in meer eontemplation, or in an idle, and vainly curious view of so p. 22glorious an object, without any further concern about it. They will then be found to speak very agreeably to the language of holy scripture which so frequently expresses the blessedness of the other state by seeing God.

And if the act of vision be delicious, The representation of the object must have proportionable matter of delight in it. It cannot but have so, if we consider the nature of this representation;

Which, answerably to the sensible want and desire of such as shall be delighted there-with, must have somewhat more in it than the common appearances of God which offer themselves equally to the view of all men. Though it is their own as common fault, that they are destitute of the more grateful and necessary additions.

That it hath more in it, is evident from Gods own way of speaking of it. For we find that his revealing himself in this delectable way,

1. Is attributed to the spirit. Eph. 1. 17.Eph 1:17And as a work to be done by it when it shall be given (supposing it therefore yet not given and that all have it not) yea that such have it not, in such a measure as they may have it, unto this purpose; who yet truly have it, in some measure already;v. 13. even as a thing peculiar to them from the unbelieving world. For it is prayed for to such as concerning whom it is said that after they believed (not before) they were sealed by the spirit of promise, v. 13.that the God of our Lord Jesus Christ the father of glory would givev. 17. p. 23it them; and it is mentioned by a name and title proper to the end and purpose for which it is desired to be given them, viz. as the spirit of Wisdom and Revelation, that end and purpose being immediately exprest in or (as that particle is some time used) [for] the knowledg of him. v. 38.The eyes of their understanding being enlightened by it (which are supposed blind before) for the same purpose. By which prayer it is supposed a communicable thing; Yea and that these had some way a right to the communication of it, or that it was a thing proper to their state, fit to be prayed for, as some way belonging to them, they being in a more immediate capacity of such revelation than others.

But how incongruous had it been with such solemnity of address to make request on their behalf for that which they already sufficiently had as a thing common to all men.

2. It is spoken of as a reward of their former love,Joh. 14. 21John 14:21 loyalty, and obedience. He that hath my commandments and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my father, and I will love him, and will manifest my self to him. Therefore is such manifestation no more to be accounted common, than the love of Christ is and keeping his commandments.

It is spoken of as given discriminatingly, and the grace of God admired upon that account. In the next words,v. 22. Judas saith unto him, (not Iscariot, it being well understood how little covetous he was of, or qualifyed p. 24for such manifestations) Lord how is it, that thou wilt manifest thy self to us, and not to the world?

What it hath more than common light, external or internal, answerable to the deeply resented wants, and the hearts desires of the regenerate, by which it becomes so highly pleasant and delectable to them, though it is rather to be felt than told (as it is hard to describe the very things we have only immediate sensible perception of) may yet in some degree be understood by such characters as these.

1. It is much more distinct and clear. They are confused and dark glimmerings which other men have of the blessed God, so that the light which is in them is darkness. Mat. 6.Matt 6'Tis true that an unregenerate person may possibly have clearer acquired notions of God, and of the things of God, than those may be which are of the same kind only in some who are regenerate. So that he may, by the advantages he may have above some of the other, in respect of better natural abilities, more liberal education, such circumstances of his condition as may more engage him to study and contemplation and befriend him therein, be capable of finding out more, of making fuller discoveries, and more evident deductions, and be able to discourse thence, more rationally and satisfyingly to others, even concerning God, his nature, attributes and works, than some very pious persons destitute of those advantages may be able to p. 25do. But these though their candle give a dimmer light, than the others, have the beams of a Sun raying in upon them, that much outshines the others candle. And though they know not so many things, nor discern the connexions of things so throughly; yet as they do know what is most necessary to be known, so what they do know, they know better, and with a more excellent sort of knowledg; proportionably as whatsoever is originally, and immediately divine, cannot but much excel that which is meerly human.

Those do but blunder in the dark, These, in Gods own light do see light. Psal. 26.Ps 26And his light puts a brighter hue and aspect upon the same things, than any other representation can put upon them. Things are by it represented to the life, which to others carry with them but a faint and languid appearance; and are all covered over with nothing else but dark and dusky shadow, so as that may be hid from the wise and prudent which is revealed to babes. Mat. 11.Matt 11How bright and glorious things, are divine wisdom, love, holiness, to an enlightened mind! which is therefore supposed to have a clearer discovery of them.

But it may be said; Is there any thing apprehensible concerning these or any other matters which may not be expressed in some proposition or other. And what proposition is there which a regenerate person can assent to, but one who is not regenerate may assent to it also? what definition, so truly expressive of the natures of these things, can be thought, p. 26of unto which a carnal mind may not give its approbation? what can be said or conceived so fully aud truly tending to describe and clear them up but an unrenewed understanding may have the representation of the fame truth, so as to give entertainment to it?

'Tis answered there are many things, to which somewhat may belong not capable of description, and whereof we have yet a most certain perception. As the different relishes of the things we taste. There are no words that will express those many peculiarities. And as to the present matter; There is somewhat belonging to the things of God (those for instance that were mentioned, his wisdom, holiness &c.) besides the Truth of the conceptions that may be formed about them; which is more clearly apprehensible to a divinely enlightened understanding than to one that is not so. As,

1. The beauty of those Truths; which it is most delightful to behold, Their lively sparkling lustre, by which they appear so amiable and lovely, to a well-tempered spirit; as to transport it with pleasure and ravish it from it self into union with them. There was somewhat else apprehensible no doubt, and apprehended by them, the inward sentiments of whose souls those words so defectively served to express, Who is like unto thee, O Lord, among the Gods, who is like thee, glorious in holiness! &c. besides the meer truth of any propositions that those words can be resolved into. And so in those, O the depth p. 27of the riches both of the wisdom and knowledg of God! &c. And those, God so loved the world, that he gave his only begotten Son, that, &c. Or those, This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners, whereof I am chief. Or the strains of that rapturous prayer,—That he would grant you according to the riches of his glory, to be strengthned with might by his Spirit in the inner man. That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: And to know the love of Christ, that passeth knowledg, that ye might be filled with all the fulness of God.

There is a certain acceptableness in some Truths (necessary to their being received in the love thereof), which is peculiarly so represented to some, as that their apprehension is clear and vivid, beyond that of other men; who, however they have the representation of the same things, yet have not the same representation; Though, if they be things of necessary and common concernment, it is (as was said) their own fault that they have it not. And to have yet clearer apprehensions of this sort, is what the renewed Soul doth most earnestly crave, and would be proportionably delighted with.

2. The tendency of such Truths, is much more clearly conceivable to an holy Soul, than another; what their scope and aim or aspect is, which way they look, and what p. 28they drive at, or lead to. I mean not what other truth they are connected with, and would aptly tend to infer; But what design God hath upon us in revealing them, and what impression they ought to make upon us. To the ignorance or disregard of which tendency and design of Gods revelation, it is to be attributed, that many have long the same notions of things hovering in their minds, without ever reflecting with any displeasure upon the so vastly unsutable temper of their spirits thereto. They know it may be such things concerning God, the tendency whereof is to draw their hearts into union with him, to transform them into his likeness, to inflame them with his love. But they still remain notwithstanding at the greatest distance, most unsutable, averse, coldly affected towards him, yea utterly opposite and disaffected; and fall not out with themselves upon this account, have no quarrel nor dislike, take not any distaste at themselves for it. They take no notice of an incongruity and unfitness in the ill temper of their own spirits; but seem as if they thought all were very well with them, nothing amiss; and apprehend not a repugnancy in their habitual dispositions towards God to their notions of him.

For a vicious prejudice blinds their eyes, their corrupt inclinations and rotten hearts send up a malignant dark and clammy fog and vapour, and cast so black a cloud upon these bright things, that their tendency and design is not perceived. That prejudice not p. 29being conceived so much against the abstract notions of the things themselves, (whence they are entertained with less reluctancy) but only against the design and scope of them. Against which poysonous cloud Gods own glorious revelation directs its beams, dissolves its gross consistency, scatters its darkness, as to them to whom he by special grace affords it. Whereupon, observing any remainders of the same distemper in their spirits (though it be in a considerable degree abated and lessened) they are ashamed of themselves for it, fill'd with confusion, yea and indignation; do loath and abhor, and could even be ready, if it were possible, to run away from themselves. And what is the reason of this so great difference? Surely somewhat appears discernible to these in Gods revelation of himself, which to the other doth not. They have then before their eyes a more clear prospect of the aim and scope of it. Which, so far as they have it, pleases them (for they like the design well), only they are displeased at themselves, that they comport no more with it. And as the end therefore aimed at is desirable to them, and would be delightful (as will be shewn in its proper place), so is it to have that representation immediately offered to the view of their Souls, which hath so apt and comely an aspect thereon, not meerly for its own sake, but for the sake of the end it self.

Wherefore there is somewhat to be apprehended by Gods representation of himself p. 30to the minds of this regenerate people, at least more clearly than by other men. Whence the work of regenerating or converting them it self,Act. 26. 18.Acts 26:18 is expressed by opening their eyes. For the divine communication makes its own way, and enters at the eye, the Souls seeing faculty, which it doth find (as opening the eyes imports) and not now create: But finding it vitiated, and as to any right seeing of God, shut and closed up, it heals, opens, and restores it as it enters. It is expressed, By turning them from darkness, to light; And from the power of Satan, (the Prince of that Darkness, the God of this World; who had blinded their eyes—) unto God. Which (because they cannot turn and move towards God blindfold, and that this opening their eyes is in order to their turning to God) implies, that their eyes were so distempered, blinded, and sealed up, cheifly towards him; So that, though they could see other things, him they could not see; but he was invisible to their intellectual, as well as their bodily eyes. Hence also is that understanding said to be given (i.e. as rectify'd and renewed) by which we know God; which implies it to be (wherein it is now given) somewhat superadded to the whole natural being and powers of the human Soul, as in its present corrupted state,—He hath given us an understanding to know him that is true. 1 Joh. 5. 20.1 John 5:20And that given rectitude of understanding is is by such a communication from God, as hath that aptitude and power in it to infer so happy a change. The same renewing-work p. 31is also said to be a calling of men out of darkness into his marvelouslight. 1 Pet. 2.1 Pet 2As if they were brought by it into a new world, wherein they found themselves beset with wonders, and all things were surprising to them. To which purpose is that prayer of the Psalmist (out of a just consciousness, that this work was not perfect in him, but might yet admit great additional degrees),Psal. 119.Ps 119 Open thou mine eyes, that I may behold wondrous things out of thy law. He supposed many undiscovered wonders, which more open eyes might yet behold in that external revelation of Gods mind, which was then afforded (and which was wont in those days to go under the name of his Law, though it contained Histories, Prophecies, and Promises, as well as Precepts) although he was no stranger to those records, nor little insighted into them, he yet apprehended a need of more light and better eyes; which he therefore desires. Not that God would cause a new revelation to be written, (though that he vouchsafed to do, and partly by himself, but that he might learn more out of that already extant; and that the wonderful things contained in it might be made more clear to him. Nor can we suppose him, herein, to desire to be gratified and delighted by the communication of an incommunicable thing.

2. It is more powerfully assuring, and such as is apt to beget a more certain operative belief of the things revealed. That is, being added to the means of Faith men may be supposed to have had before, it adds much to their assurance of the same things, so as to make it efficacious p. 32upon their spirits. And as well cures the doubtfulness, irresolution, and way-wardness of their minds and hearts, as the confusion and darkness of them.

It is very possible those things may be distinctly understood, which the more we understand, the more we disbeleive them through their apprehended inconsistency with themselves or some certain truth. The delectable things of God, his own discovery procures at once, by one and the same radiation of light, both to be clearly understood, and effectually believed. Others have the word of faith without the spirit of faith. The faith therefore which they have is a carcase; Not a weak only (which imports but diminished power) but a dead thing. And which hath no power at all to determine the soul and compose it to that delightful rest which such things, duly believed, would certainly infer. The most delectable truths of God and such as most directly tend (in this apostate lapsed state of man) to give us the sweet and refreshing relishes of a just and rational joy and pleasure, are such as are contained in the Gospel of Christ. The things that concern our reconciliation, friendship and communion with God in him. And which are therefore wholly of immediately divine and supernatural revelation, and to be received by faith. Therefore one Apostle prayes for some they might be filled with joy and peace [in believing]. Rom. 15. 3.Rom 15:3And another says of others that [believing] they rejoyced with joy unspeakable and full of1 Pet. 1. 8.1 Pet 1:8 p. 33glory. The external Revelation in the Gospel is an apt means, to beget that Faith (which it is said comes by hearing): But the very notion of means importing what intervenes to the effect, between that and the Principal Agent, necessarily supposes such an Agent. And that what is only means, cannot work the effect alone. That Agent, viz. (in this case) God himself, or the Spirit, besides the means which he uses, and makes effectual, must have his own influence whereby he makes them so. If a pen be a fit means or instrument to write with, it doth not therefore follow, that it can write alone, without an hand to move and guide it, in order whereto a motive and directive influence is imparted. In the present case, The influence is the inward enlightening overpow'ring communication, whereof we speak. The efficacy whereof is such, as to give the Soul that peaceful rest in believing, which is also most pleasant and delightful, according as the things are found to be so, which are believed. Nor doth it in order hereto work by way of Enthusiastical impulsion, without any reference to the external Revelation, that is, rationally and aptly sutable to the working of the effect. For then, that should no way have the place so much as of means. But there being sufficient inducement to perswade that this external Revelation is divine (so as to procure a rational assent to the things revealed, with any man, that, having that revelation, with the account of its first confirmations, shall but use his understanding p. 34in reference thereto, and is not besotted to a party of sworn enemies to the Christian name). This inward revelation then falling in, captivates his heart to an entire unitive closure, with the great things contained in the outward one; and principally with the Son of God himself, unto which union, that whole revelation is most directly subservient. Therefore it was, that when divers others (of whom it is said, and particularly of Judas, Joh. 6.John 6that they believed not) forsook Christ, Peter and the other Apostles stuck so resolutely to him, because, we believe (say they) and are sure that thou art Christ the son of the living God; which assurance we may then conclude was much of another sort than that of Judas; though we canno… suppose him to have wanted a rational …ty of the same truth, sufficient to have ove…come objections in his judgment: but not sufficient to overcome the contrary corrupt inclinations of his wicked heart. Therefore as the inward revelation uses not to do its work without the outward, (for I suppose we have not heard of many Christians where the Gospel hath not been), so nor is the outward revelation able, alone to beget that which, in the more eminent sence, goes in Scripture under the name of Faith. It may beget that meerly intellectual certainty which may prevail against all doubts and objections in a mans mind to the contrary; but not the contrary inclinations of his corrupt will. Most mens faith is but opinionative, and many mens never p. 35reaches so high as to a rational opinion; that proceeds upon having ballanced considerations on both sides, and inclines to that part on which seems to be the most weighty; whereas the Faith (as they call it) of too many is no other thing than a meerly blind and sequacious humor, grounded upon nothing but a willingness to be in the fashion; or the apprehension of disgrace with other inconveniencies, if where that is the common profession one should profess to be any thing but a Christian; or a lazy indifferency easily determinable to that part which is next at hand to be chosen; or it may be, they never having heard of another profession (which precludes any choice at all).

But admit it did arrive to a rational certainty (as it easily might with them that have with the external requisite advantages, competent understanding, patience, diligence, and impartiality to consider); That is, suppose it to proceed upon that abundant evidence which the case will admit, that the Christian Doctrine hath been testified by God; And that Gods testimony cannot deceive: There needs more to win and overcome mens hearts; which must be done e're the things revealed in the Gospel can be apprehended delectable. What can any man have greater certainty of, in a meer human way, than all men have that they must dye? And yet how few are there whose spirits are formed hereby to any seriousness agreeable to that perswasion? Whatever way a man comes to be p. 36certain of any thing that hath a contrary tendency to the bent of his habitually wicked heart, he needs more than the evidence of the thing, to make it efficaciously determine his will against his former vicious course. If the matter be such as properly falls under Faith; That Faith grounds upon the Authority of God apprehended as avouching the Truth of that revelation to which we subscribe our assent. But then it is lively or languid, according as the apprehension is we have of that avouchment. But the apprehension which is only the product of the external revelation, even recommended by the most advantagious and convincing circumstances, is too faint to command the Soul. Who amongst all the people of the Jews at Mount Horeb, could have any doubt, but the Authority that avouched the Law there given them was Divine? And yet how boldly do they rush into Idolatry, against the express letter of that Law; while the sound of that dreadful voice of words which delivered it, could hardly, one would think, be well out of their ears! And though they could not doubt of Gods Authority, yet for all that, their frequent rebellions are plainly resolved into their infidelity. Num. 14. 11.Num 14:11How long will this people provoke me? And how long will it be ere [they believe me], Psal. 106. 24.Ps 106:24for all the signs which I have shewed among them? Yea they despised the pleasant land: [they believed not] his word. Or what place could be left for rational doubt, with the multitudes that beheld p. 37Miracles of our Lord Jesus, but that they were Gods own Seal affixed purposely to the Doctrine taught by him? Yet how few (though we must suppose many convinc't) did heartily believe in him? more (abundantly) did upon a less-advantagious-external revelation after his ascension; And the reason is plainly told us, The Spirit was not yet given, Joh. 7. 39.John 7:39because that Jesus was not yet glorified. And how expresly have we it from his own mouth *,Joh. 6.John 6 (after he had interpreted coming to him by believing on him) No man can come unto me,v. 35., except the Father that hath sent me draw him. And afterwards having said,v. 63. It is the Spirit that quickeneth; he adds, But there are some of you, that believe not, v. 64.(so that no mans professed assent, though as forward a professor as Judas was, there refer'd to, will in strict account intitle him a Believer, if it be not produced by the quickening influence of the Spirit). And then repeats,v. 65. Therefore I said unto you, that no man can come unto me, except it were given him of my Father. And what provocation the Father had to with-hold that quickening Spirit, so generally, from that people, any one may see that reads their story. Upon which, by the recess of that Spirit, they are hardened to as great a Miracle as formerly their AEgyptian oppressors were many ages before (there being indeed no greater Miracle as was said of old, than that men should not believe upon the sight of so many Miracles). And this p. 38dreadful dereliction, and consequent obduration we see is refer'd to primitive Justice as a vindictive dispensation. But though he had done so many Miracles before them, Joh. 12.John 12yet they believed not on him.v. 37. That the saying of Esaias the Prophet might be fulfilled which he spake, 38.Lord who hath believed our report? And to whom is the arm of the Lord revealed, Isa. 53. 1.Isa 53:1(where it is obvious to observe, that the believing of the Gospel-report owes it self to the revelation of Gods arm; or requires the exerting of his power, agreeable to that of the Apostle, That ye may know what is the exceeding greatness of his power to us-ward, Eph. 1. 19▪Eph 1:19who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, &c.). And how the arm of the Lord came not to be revealed, or that power not to be put forth, is intimated in what follows, Therefore they could not believe, because (for which Isaias is again quoted),Isa. 6.Isa 6 he had blinded their eyes, and hardened their hearts, &c. Which shews, that as that blinding and hardening of eyes and hearts, in some superadded degrees thereof, is the effect of a penal dereliction or retraction of Gods arm, for former obstinate opposition to the external revelation of the Gospel; So that there is a precedent blindness and hardness, not otherwise vincible than by the arm of the Lord; And which, it being penally withheld, will naturally grow worse and worse. And certainly that, upon the with-holding whereof, such things certainly ensue as are p. 39inconsistent with believing, must needs it self be necessary to it. All which things considered, do so plainly speak the insufficiency of a meer external revelation, and the necessity of an internal besides, unto that Faith, which is the immediate spring of delight in God; that it is not needful to insist upon many plain Texts of Scripture besides, that fully say the same thing.1 Cor. 12. 3.1 Cor 12:3 As that no man can say that Jesus is the Lord, but by the holy Ghost. And again, Whosoever shall confess that Jesus is the Son of God, Joh. 4. 15.John 4:15God dwelleth in him, and he in God. And whosoever believeth that Jesus is the Christ is born of God. ch. 5. 1.Upon which words, with many more of like import in the sacred Volume, no sense can be put which is tolerable, and not the same with what we have above asserted.

In short, Faith is a part of homage paid to the Authority of the great God; which is to be estimated sincere, according as it answers the end, for which the things to be beleived were revealed. That end is not to beget only the notion of those things, as truths that are to be lodg'd in the mind, and go no further; as if they were to be understood true only that they might be so understood; But that the person might accordingly have his spirit formed, and might shape the course of his whole conversation; Therefore is it called the obedience of faith: And the same word which is wont to be rendered unbelief signifies disobedience, obstinacy unperswadeableness; being from a theam, which (as is p. 40known) signifies to perswade. So that this homage is then truly given to the eternal God, when his revelation is comply'd with and submitted to, according to the true intent and purpose of it. Which, that it may be, requires that his spirit urge the soul with his Authority, and overpower it into an awful subjection thereto. The soul being so disjointed by the Apostacy that its own faculties keep not (in reference to the things of God) their natural order to one another, further than as an holy rectitude is renewed in them by the holy Ghost. Therefore is it necessary, that the enlightening communication which he transmits into it, be not only so clear, as to scatter the darkness that beclouded the mind, but so penetrating, as to strike and pierce the heart, to dissolve and relaxe its stiff and frozen rigor, and render it capable of a new mould & frame. In order whereto, God that (at first) commanded the light to shine out of darkness, is said to have shined into the hearts (of them viz. 2 Cor. 4.2 Cor 4whom he renews) to give the light of the knowledg of the glory of God in the face of Jesus Christ.

And as they to whom this communication of God is in some degree afforded, do hereupon apprehend how necessary it was to them that it should be afforded; and be such as they now find it▪ (which they apprehended not before), so they perceive it to be delightful also, as well as necessary. And finding it yet given into them but in an imperfect degree, their continual cravings are still for more. p. 41And having tasted hereby, 1 Pet. 2. 2, 3.1 Pet 2:21 Pet 2:3how gracious the Lord is; as new-born-babes, they desire it, as sincere milk that they may grow thereby. They hereby, come to know God and the things of God with savor. Prov. 2. 10.Prov 2:10And wisdom having entered into their hearts, knowledg is pleasant to their soul. Whereby, as every renewed taste provokes in them new desire, all such renewed desires dispose them unto further and more satisfying delight. They sensibly discern the difference between their former dry and sapless notions of God, and the lively-spirited apprehensions which they now have. They can in some measure understand the reason why the Apostle should in such a rapture speak of the excellency of the knowledg of Christ Jesus our Lord; And why he should so triumphingly give thanks to God for the manifestation of the [savor] of his knowledg in every place.2 Cor. 2▪ 14.2 Cor 2:14 They can perceive there was good sence in those words, as they have a more quick and judicious perception of the fragrancy of that knowledg. It is to them a refreshing, vital, quickening perfume,v. 16. (as the word there, and before imports) most cheeringly odoriferous, the savor of life to life, lively in it self, and to them. So full of life, as to beget and transmit it; and replenish their Souls therewith. So as they might feel life thence working in all their powers; A revelation of God, that is of such a nature, cannot but be highly delectable.

1. In respect of the matter revealed, God himself especially (if not yet testifying himself p. 42to be, yet at least willing in Christ to become) our God; in such a way, and upon such terms as is expressed in the Gospel. A more particular mention of the things (contained in this revelation) that are more apt to beget delight and feed it, is purposely defer'd, till we come to press and inforce the duty it self.

2. In respect of the immediate way and manner of Revelation, with so much facility continually coming in from time to time, upon the Soul, according as it is found ready by a dutiful compliance to admit it, and doth ly open to it: (For otherwise, a fatherly severity, is most fitly expressed in with-holding it at some times).

3. In respect of the life and vigor which it carries with it, whereby it is experienced to be a vital light; and that it is indeed (as is said) life, Joh. 1.John 1which is the light of men. Dull, sluggish, ineffectual notions of such things can have little (comparatively) of delectation in them.

4. In respect of the design and tendency of the Revelation, (discernible at the same time), to draw the Soul into union with God; And that there may be a continual intercourse between him and it. Not that it might have a transient glance of so lovely an object, and no more. When once it apprehends God hath made this light shine in upon me, not to amuse me, but here he fixes it as a lamp to guide me, in a stated course of communion with him. How pleasant is it to think he will be known for this blessed purpose!

p. 43Now a communication of God, including a revelation of him, apt to beget such a knowledg, cannot be without much matter of delight.

But besides, that (though most naturally following thereupon) it also includes,

2. A transforming impression of his image. IIThis yet more fully answers the enquiry when a person is said to enjoy God; what doth he immediately enjoy? or whereby is he said to enjoy God? what doth God communicate or transmit, by which he may be said to be enjoyed? He communicates his own living likeness, the very image of himself; not the Idaea or likeness only by which he is known; Though it must be confessed, the knowledg of him, if he be known to be what he truly is, must suppose a true likeness of him, offered to the mind, and formed there. But this of which we now speak, is a not meerly representative but a real image.

The product of the former it is, as is sufficiently to be collected from what hath been said. For that appears to be not a meer aiery, spiritless, ineffectual thing, as the notion of God, and of all divine matters is with the most; but as hath been said operative, penetrating, efficacious, apt to beget sutable impressions upon the heart, and wholly transform the Soul. The effect of it then is, this transformative impression it self; By which the Soul becomes another thing than it was;2 Cor. 5.2 Cor 5 A new creature; old things being done away, and all things made new. In respect of this it is said p. 44to be, born of God. This is the new man which after God is said to be created in knowledg, Eph. 4.Eph 4righteousness, 2 Pet. 1▪2 Pet 1and true holiness; The divine nature participated; 1 Joh. 3.1 John 3The seed of God; The foreign, the prime and most excellent part of his creatures.Jam. 1.Jas 1

Concerning this likeness, and the satisfyingness of it, in its perfect state, though much have been discoursed elsewhere; It will be requisite to say somewhat here also, that may bear a more direct reference to the present imperfect state of the regenerate in this world.

That communication of God which must be supposed afforded them, in order to their delighting in him, could signify little to that purpose, if with deformed and diseased Souls they were only to look upon a very lovely object; still themselves remaining what they were. Nor doth it delight them only as it is apprehended apt and aiming to work an happy change in them; but as it doth it or hath in part done it. As like an active quick flame it passes through their Souls, searches, melts them, burns up their dross, makes them a new lump or mass, forms them for Gods own use and converse.

God is proposed unto our communion and fellowship under the name of Light.1 Joh. 1. 3. 5.1 John 1:31 John 1:5 But such a light (it appears) as whereby we that were darkness do also become light in the Lord (as elsewhere it is exprest.)Eph. 5.Eph 5 That, as he is the father of lights, we may appear the children of such a father, and walk accordingly i. e. as children of light. For we are presently told p. 45that if we say we have fellowship with him, v. 6.and walk in darkness, we lie, and do not the truth. But if we walk in the light as he is in the light, v. 7.then we have a mutual fellowship, (i. e. God and we). It is needful then, that we have that apprehension of him. And he therefore by solemn message makes that declaration of himself that he is Light, (This then is the message which we have heard of him, and declare unto you, that God is light, and with him is no darkness at all), i. e. the most pure, holy, excellent, glorious Being.

But for what purpose are we to have that apprehension? We are told by the Apostle for what; He there makes that declaration with that design, that we might be entered into the same fellowship in which he was already: For that end therefore we are to have this apprehension. But inasmuch as he immediately adds, That yet while we converse in darkness, we lie, if we pretend to that fellowship: 'Tis manifest, that this discovery of God and our sutable apprehension are no further serviceable to their end, than bringing us into fellowship with him, than as by his beams he begets us into his own likeness herein: And that (so far as our capacity and present state admit) we be truly in a degree made pure, bright, shining, excellent creatures, resembling our Maker, and being a second time formed after the image of him that created us.

The Gospel is the formative instrument in this work, as it was said to be the instrument p. 46or means of our intellectual illumination. The new creature is said to be begotten of the Word of God; And the divine Nature to be communicated through the exceeding great and precious promises, (which discovering Gods gracious Nature and favourable inclination towards us, are an apt means (but no more than a means) to render us well-natur'd (not cross, thwarting, contrary) unto him. Faith admits the Gospel-discovery into the Soul, and of an external word without, makes it become an ingrafted word; The word of Christ dwelling richly in us; And so gives it the advantage of becoming thus mightily operative; For unto them only who believe is it the power of God to Salvation. And being received, not as the word of man, but as the word of God, it works effectually in them that believe. To them who believe it not, it signifies nothing, is to them an empty sound, or only as a tale that is told.

And inasmuch as the Gospel-revelation is the instrument of this impression; by it the impression must be measured, with it must it agree. Which revelation being expressive of the Nature of God, and of his mind and will in reference to us; the impression cannot but be agreeable to that revelation; but it must also carry in it the resemblance and likeness of God himself; for the Gospel-revelation is Gods Seal; the stamp upon it is a model of his Image. Whence therefore the Soul sealed therewith, bears on it at once the signature both of the Author and the p. 47Instrument. But because our best and surest way of forming true and right apprehensions of God, is to attend and guide our selves by the representation that is there made of him (for it were useless and in vain, if letting our thoughts work at random without reference to it, we might conceive as fitly of God and his mind concerning us, as by the direction and guidance of it); Therefore are we to aim at conformity to God as he is there represented. For that is the proper likeness to him we are to inquire after (and which only could be impressed by his Gospel) that is expressed and represented there.2 Cor. 3. 18.2 Cor 3:18 We all with open face beholding as in a glass the glory of the Lord, are changed into the same Image from glory to glory. It is by the glory of the Lord shining through that glass, that we are changed. And the image whereinto we are changed is the same image that is to be seen in that glass. For there God hath provided such a representation of himself and of his mind should appear, as is most sutable to our case and state, and which it most concerned us to have the view and the image of. That represents him in his imitable excellencies; and shews what he is towards us, what his counsels, determinations, and constitutions are concerning us, and hereupon shews, what we should be, or what temper of Spirit becomes us in reference to such a revelation. And such, when we receive this his impressive communication, he really makes us thereby become. And then p. 48is it that it will be found most highly delectable. An heart formed according to the revelation of God in Christ, and cast into the mould of the Gospel (as is the import of the Apostles words,—Ye have obeyed from the heart the doctrine, Rom. 6. 17Rom 6:17into the type or frame whereof ye were delivered) hath a spring of pleasure in it self. Not of perfect unmixed pleasure; for there is much yet remaining, that cannot but be very displeasing and offensive to such as have learned no longer to put bitter for sweet, and sweet for bitter, and have senses exercised to discern betwixt good and evil. And indeed by the same vital principle the Soul is made capable of both the sweetest delights and the quickest sense of pain; while it was dead it was sensible of neither.

Nor is it an original Spring; Whatever it hath that is good and pleasant comes from an higher Head, and is communicated. But the communication remains not in this heart as in a dead receptacle, but creates the Soul where it is a living spring it self. The Lord shall satisfie thy Soul in drought, Isa. 58. 11.Isa 58:11and make fat thy bones, and thou shalt be like a watered garden, and as a spring of water whose waters fail not. After which it follows, Then shalt thou delight thy self in the Lord, v. 14.&c. So though the waters that are so pleasantly refreshing to holy Souls are given by Christ; yet he himself tells us,Joh. 4. 14.John 4:14 they shall be in him to whom they are given a well of water springing up into everlasting life. Whence also the Good man is said to be satisfied from himself; Pro. 14. 14.Prov 14:14And the mouth of the righteous p. 49ch. 10.to be a well of life i. e. to others, much more must his heart be so to himself. Nor indeed can there be a vainer or more absurd design and expectation, than to aim immediately at delights and joys, without ever looking after that transforming, purifying, quickening communication from God, in which he is to be enjoyed; which is apparently the (most prejudicial and dangerous) mistake, the practical error (and so much the worse therefore) of many persons of much pretence to Religion, that dream and boast of nothing less than raptures and transports, having never yet known or felt what the work of regeneration or the new creature means. And having only got some notions of God and Christ, that tickle their fancies without ever changing their hearts, these go for divine injoyments. Others somewhat awakened and convinced but not renewed, though they do not pretend already to have, yet do (from the same mistaken apprehension) as vainly seek and catch at joys and sweetnesses; while their unsanctified hearts do yet ly steept in the gall of bitterness: And they wonder and complain, that they feel not in themselves the delights whereof they find Scripture sometimes make mention, while in the mean time they expect and snatch at them in that preposterous impossible way, as to abstract them from the things themselves, wherein the pleasure and delight lies. They would have delight without the delectable good, that must immediately afford and yield it; or without p. 50foregoing the noysom evils that resist and hinder it; which therefore makes it necessary to treat the more largely of the delightful communication, by which only intervening Souls are capable of delighting in God.

And as to this Branch of it, The vital Sanctifying transforming influence, whereby the Soul is wrought to a conformity to the Gospel; If we take a (somewhat more distinct) view of it, we shall find, it cannot but have in it abundant matter of delight. In the general, The thing here to be communicated, is an universal rectitude of temper and dispositions, including The

Removal of such as are sinful and corrupt;

Settlement of such as are holy and gracious.

Both to be measured and estimated, as to their good or evil, by the Gospel of our Lord Jesus Christ. Now surely that must be a blessed and delighful state (and its that towards which this divine communication gradually tends) wherein a wretched Soul, that was lost in the impurities of sin, shall be stript and unclothed of all the pravity, perverse inclinations, corrupt affections which the Gospel of Christ condemns; and invested with all the parts of that purity, that gracious and holy-frame which that Gospel recommends. For as the former carry in them matter of certain vexation and anguish, which it is hereby freed from; So the latter manifestly carry in p. 51themselves matter of unspeakable delight and pleasure, which it hereby partakes. And by the same degrees by which this divine communication infers the latter of these, it expels the former. By the same degrees by which any are made partakers of the divine nature, they escape the corruptions which are in the world through lust.

And that we may be here a little more particular, without descending into the innumerable particularities which might be severally spoken of upon this occasion; we shall only consider this heart-rectifying communication, in reference to some of the more principal things, towards which the spirit of man may be either perversly, or duly and aright inclin'd; that we may see what matter of delight it infers and brings with it.

In order whereto it must be considered, that wherein it is transforming, it is also enlivening; And therefore furnishes the Soul, with the power of spiritual sensation; whereby it comes to apprehend its former temper, as very grievous and detestable; not only being intire and undiminished, but even the reliques of it which do yet remain; and proportionably, the holy frame to be introduc't, as highly covetable and to be infinitely desired.

Which being supposed, It must needs be very delightful to such a Soul, to feel it self in part rectified, and to expect it further in its temper and inclinations,

1. Towards God, towards whom it was p. 52most disinclined: That is, both towards him as its end, and towards Christ as its way to him.

As to himself it's end. It finds upon reflection, it was dead towards God, without motion towards him, without inclination, all it's powers bent and set quite another way; So that to perswade it to begin a course of holy motion towards God, was a like thing as to perswade a stone to fly upwards. It could not trust the original Truth, nor love the soveraign Good, nor obey the supream Authority. Its course was nothing else but continual recession from him, towards whom it should have been continually pressing forward with all its might. It was wont to say to him, in whom was its life and all its hope, Depart from me, I desire not the knowledg of thy ways; was utterly alienated from the life of God, and did chuse to live as without him in the world. And although it still remain thus in too great a degree, yet as it abhors this as an hateful way of living, and desires it may be otherwise; so is it sensibly delightful that it doth in some degree perceive a change; That now it can find it self returning into its right and natural state of subordination to God. Which while it was out of it, laid that claim to it, that its dislocation was uneasie, and it could have no rest; though it was not aware what the matter was with it, and could never throughly apprehend, that it ought (much less could desire or aim) to return.

p. 53And if in returning, and it's continual course afterwards (which ought to be but a continuing return and moving back towards God), there be much cause for the exercise of Repentance; the disposition whereto is a part of that new nature now communicated; yet even such relentings as are due and sutable upon this account are not unpleasant: There is pleasure mingled with such tears, and with those mournings which are not without hope, and which flow naturally and without force, from a living principle within, as waters from their still-freshly springing fountain. When the Soul finds it self unbound and set at liberty; when it can freely pour out it self to God, dissolve kindly and melt before him; It doth it with regret only at what it hath done and been, not at what it is now doing, except that it can do it no more; affecting even to be infinite herein, while it yet sees it must be confined within some bounds. It loves to lye in the dust and abase it self; and is pleased with the humiliation, contrition and brokenness of heart which repentance towards God includes in it. So that as God is delighted with this Sacrifice, so it is with the offering of it up to him. Many men apprehend a certain sweetness in revenge; such a one finds it only in this just revenge upon himself.

How unexpressible pleasure accompanies its devoting it self to God, when bemoaning it self, and returning with weeping and supplication, p. 54It says, Now Lo I come to thee, thou art the Lord my God. I have brought thee back thine own, what I had sacrilegiously alienated and stol'n away, the heart which was gone astray, that hath been so long a vagabond and fugitive from thy blessed presence, service and communion. Take now the Soul which thou hast made; Possess thy own right; enter upon it, stamp it with the intire impression of thine own Seal, and mark it for thine. Other Lords shall no more have dominion. What have I to do any more with the Idols wherewith I was wont to provoke thee to jealousie? I will now make mention of thy name, and of thine only. I bind my self to thee in everlasting bonds, in a covenant never to be forgotten.

The self-denial which is included in this transaction, hath no little pleasure in it. When the Soul freely quits all pretence to it self, and by its own consent passes into his (now acknowleged) right; disclaims it self, and all its own former interests, inclinations and ends, and is resolved to be to him and to no other. When this is done Vnreservedly, without any intention of retaining or keeping back any thing from him; Absolutely, and without making any conditions of its own, but only agreeing to and thankfully accepting his; Peremptorily and without hesitation, and without halting between two opinions, Shall I? or shall I not? (as if it were ready in the same breath to retract and undo p. 55its own act) How doth it now rejoice to feel it self offer willingly! They that have life and sense about them, can tell there is pleasure in all this. And the oftner repetition is made hereof (so it be done with life, not with trifling formality) they so often renew the relishes with themselves of the same pleasure.

Continued commerce with God, agreeable to the tenor of that League and Covenant struck with him, how pleasant and delightful is it! To be a friend of God, an associate of the most High, a domestique, no more a stranger, a foreigner, but of his own houshold. To live wholly upon the plentiful provisions, and under the happy order and government of his family. To have an heart to seek all from him, and lay out all for him! How great is the pleasure of trust, of living free from care; that is, of any thing, but how to please and honour him in a cheerful unsolicitous dependance, expecting from him our daily bread, believing he will not let our Souls famish. That while they hunger and thirst after righteousness they shall be filled; that they shall be sustained with the bread and waters of life; that when they hunger he will feed them with hidden Manna, and with the fruits that grow on the tree of life in the midst of the Paradise of God; that when they thirst he will give water, and add milk and honey without money, without price.

And for the body not to doubt, but he p. 56that feeds Ravens and clothes Lillies will feed and cloath them. To be so taken up in seeking his Kingdom and righteousness, as freely to leave it to him to add the other things as he sees fit; To take no thought for to morrow; To have an heart framed herein according to divine precept; Not to be encumbered or kept in an anxious suspence by the thoughts and fears of what may fall out, by which many suffer the same affliction a thousand times over, which God would have them suffer but once; A firm repose on the goodness of providence, and its sure and never-erring wisdom; A steady perswasion, that our heavenly Father knows what we have need of, and what it is fittest for us to want, to suffer or enjoy; How delightful a life do these make! And how agreeable to one born of God, his own Son, and heir of all things; as being joint-heirs with Christ, and claiming by that large grant, that says all things are yours; only that in minority it is better to have a wise Fathers allowance, than be our own carvers.

To live in the fear of God, is not without its pleasure. It composes the Soul, expels the vanity which is not without vexation, represses exorbitant motions, checks unruly passions, keeps all within in a pleasant peaceful calm; Is health to the navel, and marrow to the bones.

To live in his love, is delight it self, or a tendency towards it. The disposition whereto being communicated from God, and a part p. 57of the holy new creature derived from him; is also part of the (secondary or subservient) delectable object. As the light that serves unto vision is partly (as the mediate object) somewhat of what I see, and doth partly (as a principle) actuate and concur with the faculty in the act of seeing. And as the blessed God himself is both the first Principle and ultimate Object of that and other gracious acts**And how rationally men may be said at the same time to love, delight in and enjoy the amiable or delectable object, and therewith also love their own love, enjoy their own fruition, or delight in their own delight; enough is said by some Schoolmen. Nor indeed can it be conceived how the Soul can continue to love or delight in any thing but it must be so. For while it perseveres, every latter act justifies the former, and takes complacency therein, but all as directed towards such an object.: Therefore it cannot but be pleasant to the Soul, to perceive that powerful influence from God stirring in it, by which it is disposed to design and pitch upon him as the Great Object of its highest delight, unto whom it laboured under so vile and wicked an aversion heretofore. Yea though it yet have no certain perswasion of a present interest in him, yet this disposition of heart towards him, and that it finds it could satisfyingly rest in him as its best good, upon supposition it had such an interest, the very strivings and contentions of the Soul towards him upon this account, are not without a present pleasure: As we behold with an intermixed desire and delight a grateful object, which we would enjoy, but do not yet know whether we can compass or not. To be in that temper of Soul, as to resolve, Him I will seek and pursue, him I will study p. 58to please and serve, and spend my strength and life in serving him (which is to live in his love) though I yet know not whether he will accept, or how he will deal with me! This cannot but have a certain sensible delectation in it.

To live in a stated habitual subjection to him as the Lord of our lives, How pleasant is it! To have learned to obey; To be accustomed to the yoke; To taste and prove the goodness and acceptableness of his will, through an effectual transformation in the renewal of our minds; To be by the law of the spirit of life made free from the law of sin and death; To be able to speak it as the undisguised sense of our hearts, because thy law is holy, therefore thy servant loveth it; To reckon it a royal law of liberty, so as to account our selves so much the more free, by how much we are the more thus bound; When we affect to be prescrib'd to, and are become patient of Government, not apt to chafe at the bridle, or spurn and kick at the boundaries that hem us in: This is a temper that hath not more of duty in it than it hath of delight. There is such a thing as delighting in the law of God, according to the inward man, when there is yet a difficulty in suppressing and keeping under inordinate rebellious workings of corrupt nature; unto which there is no desire an indulgence should be given, by having the law attempered to them, but severity rather used to reduce them to a conformity to the law: So will it be, if the law become an heart impression; when it can once p. 59be truly said, Thy law is in my heart, It will be also with the same sincerity said,Psal. 40.Ps 40 I delight to do thy will, O God.