Delighting in God, Treatise · Part 1 (2 of 3)

Delighting in God · Treatise · Part 1 (2 of 3)

p. 59The continual exercise of good conscience towards God, hath great pleasure in it. Hereby our way and course is continually reviewed, and we pass censures upon our selves, and upon that account survey our own works. And by how much the more carefully and often this is done, so much the more delectable it will be; that is, the more approvable we shall find them upon review. For we shall order our course the more warily, as we reckon upon undergoing an inquisition and search; wherein an apprehensive serious heart well understands it is not it self to be the supreme Judg. How blessed an imitation might there here be of the blessed God himself, who we find beheld his six days works, and lo they were all very good; whereupon follows his delightful day of rest; So we shall, in some degree of conformity to him, finding our works to be in that sort good, as that he will by gracious indulgence accept them as such, have our own Sabbath, a sweet and peaceful rest in our own spirits. Though we can pretend no higher than sincerity only, yet how sweet are the reflections of a well-instructed conscience upon that! when our hearts reproach us not, and we resolve they shall not as long as we live; we are conscious to our selves of no base designs, we propose nothing to our selves, wherein we apprehend cause to decline Gods eye; we walk in the light, and are p. 60seeking no darkness or shadow of death, where (as workers of iniquity) we may hide our selves from him; Can implore him as an assistant, and appeal to him as a Judg in reference to our daily affairs and wonted course: Is this without pleasure! This is our rejoicing, 2 Cor. 1. 12.2 Cor 1:12saith the Apostle, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation, &c.

And thus to converse with God, a him whom we daily design to glorifie and serve, and whom we expect daily in some measure, and fully and finally ere it be long, to enjoy, Is certainly throughout a way of pleasantness and peace. How delectable then is this Soulrectifying communication from God, whereby, being before so disaffected, it becomes now so well inclin'd towards him in all these respects.

But because the exigency of the case did require (by reason of sin that had cut off the intercourse) that there should be a Mediator to open the way and renew the former outworn friendship; Therefore it was also necessary that so the Soul might duly move towards God, it should be rightly framed and disposed also towards him. We are therefore to consider too, how delectable this communication must be, as it aright disposes the heart towards Christ, our way to God.

For towards him we must understand it to have been most obstinately and inflexibly averse; and that therefore a mighty communication p. 61of power was necessary to set it right here.

Unto that part of Religion which is natural, there was so much of an advantage beforehand, as that there was an old foundation to build upon. There are some notions of God left, not only concerning his Existence, but his Nature and Attributes, many of them. And from the Apprehension what he was, it was in some measure discernible what he should have been, and ought yet to be towards him; And from thence many checks and rebukes of conscience wherein it was found to be otherwise: So that here was somewhat in Nature to be wrought upon, as to this part of Religion. But as to that part which respects the Mediator, this was a frame wholly to be rais'd up from the ground. There were no principles immediately and directly inclining to take part with the Gospel; But all to be implanted anew. The way that God would take to bring back Souls to him being so infinitely above all human thought. And therefore, though to a considering Pagan it would not sound strangely, that God ought to be trusted, feared, loved, &c. yet even to such the Gospel of Christ was foolishness. Besides, that this way of dealing with men was not only unknown and unimaginable to them, not so much as once thought of, or to be guest at. But the tendency and aspect of it (when it should come to be made known) was such as that it could not but find the temper of mens spirits most strongly opposite, not meerly ignorant, but p. 62prejudic't and highly disaffected. For this course most directly tended to take men quite off from their old bottom; To stoop and humble, and even bring them to nothing; To stain the pride of their Glory, and lay them down in the dust as abject wretches, in themselves fit for nothing, but to be trampled on and crusht by the foot of divine revenge. Suppose a man to have admitted a conviction from the light of his own mind and conscience that he was a sinner, and had offended his Maker, incur'd his just displeasure, and made himself liable to his punishing justice; It would yet have been a hard matter to make him believe it altogether impossible to him, to do any thing to remedy the matter, and restore himself to divine favour and acceptance. He would naturally be inclin'd to think; why admit the case be so, he should easily find out a way to make God amends. He would recount with himself all his own natural excellencies, and think himself very capable of doing some great thing, that should more than expiate his offence, and make recompence abundantly for any wrong that he had done. But when the Gospel shall come, and tell him he hath deserved eternal wrath, that his sin is inexpiable, but by everlasting sufferings, or what is of equal value; That here is one (the eternal Son of God) who became a man like himself, and thereupon a voluntary Sacrifice, to make atonement for the transgression of men; That God will never accept another Sacrifice for the sins of p. 63men than his, nor ever any service at their hands, but for his sake; That him now revealed to them they must receive, rely upon, and trust to wholly, or perish without mercy; Yea, and that he hath put the Government over them, into his hands, laid it on his shoulders, and to him they must subject themselves as their Ruler and Judg, the great Arbiter of life and death to them and all men;

That they are to be intirely devoted to him as long as they live, as their Redeemer and Lord; In him as they are to have righteousness and strength, so to him they must pay all possible homage and subjection, to him their knees must bow, and their tongues confess; They must receive the Law from his mouth; Be prescribed to by him, comply with his will, though never so much to the crossing of their own; And though notwithstanding, they must know they can deserve nothing by it; That so vile and worthless miscreants they are become that God will never have to do with them upon other terms.

When this shall appear the state of the case, and it comes to be apprehended, Then must I yeild my self a greater transgressor than ever I thought, and an undone impotent helpless wretch? I shall thus make nothing of my self: And what must all my natural or acquired excellencies go just for nothing? And a person of such worth and accomplishments as I, be thus brought down into the dust? Yea and besides, to p. 64be brought, under such bonds, and profess to owe my self so intirely to a Redeemer, that I must for ever live after his will and pleasure, and no more at my own; And can never hope, if I take a liberty to indulge my self besides the allowance of his rules, that I can ever make any amends for such transgression by any thing that I can do. So that by taking his gift (of my pardon and life) upon such terms, I shall sell my liberty, and render my self a perfect slave to his will and pleasure for ever. Here now cannot but be a strong stream to be striven against, and most vehement counter-strivings of the haughty and licentious spirit of man. So that it is not strange it should be said by our Saviour, No man can come to me except my father draw him. And that the exceeding greatness of power, according to the workings of the mightiest power in any case, should be put forth upon them that believe. Therefore are men in Christ by creative power only;2 Cor. 5. 15.2 Cor 5:15 If any man be in Christ, he is a new Creature. He is new made, if he be in him. And this aversion being so deeply natural, will still in a degree remain (while any thing of corrupt nature remains) in the hearts of even the regenerate themselves.

Therefore a continual exertion of the same power will be ever requisite to hold Souls to Christ, and retain them in their station in him. He that establisheth us with you in Christ [is God] &c. q. d. 2 Cor. 1.2 Cor 1It is only a God that can do this.

p. 65Therefore how is God admired and adored upon this single account. Now to him that is of power to stablish you according to my Gospel, Rom. 16.Rom 16and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, (this was indeed a great Secret to the lapsed world) —To God only wise be glory through Jesus Christ for ever. Amen.

But as the heart-rectifying communication from God, in this matter, is such as carries mighty power with it, so it doth proportionable pleasure, when it hath overcome, and (to the pitch of sincerity) set the Soul right in this thing.

How delectable is it to receive the Son of God! when the heart is made willing in the day of power! when his cords take hold of the Soul, and draw it to him! What pleasure is there in the consenting, self-resigning act and disposition!

It is most highly delightful to receive him, and give up our selves to him as our full sutable good, so exactly answering all the exigencies of our distressed case; when sensibly apprehending the true state of it, the Soul cries out, None but Christ, and finds him present, waiting only for consent, readily offering himself, Here I am, take me, thy Jesus, thy help, thy life! How overcomingly pleasant is this to a Soul that feels its distress, and perceives it self ready to perish; Yea and that daily sees it self perishing, were it not for him. How pleasant, when in the time of love he finds the p. 66poor Soul in its blood, and says to it, live; clothes it, decks it, makes it perfect through his own comliness, tenders himself to it, unto it taken off the dunghil, cast out in the most lothsom deplorable plight; And enters the marriage Covenant with it, (we need not be squeamish or shy to speak after God himself, so representing this matter), overcomes by his own mercy and goodness, and prevails with a sinful creature to accept him. How gladly doth it throw off every thing of its own, that it may intirely possess him and be possessed by him. Here is the Joy of a Nuptial Solemnity, or the Joy of Espousals. I am my beloved's, and my beloved is mine.

While as yet this transaction is not distinctly reflected on, (as when possibly afterwards it is, there may great difficulties and doubts arise, whether all were rightly done, or yet be on its own part, yea or no) if however it be truly done, in the very doing it self, and the same continuing disposition there is a sensible and inseparable delight. I say in the same disposition, as often as by any repeated acts of the same kind, it expresses and shews it self: That is, as oft as this Covenant is renewed (whether with solemnity or more occasionally), though the relation arising thence, be not in the same instant considered or reflected on, nor the sincerity of the act it self, which is necessary thereto; yet that very consent it self, if it be sincere, hath a secret joy accompanying it; and the Soul feels the gratefulness p. 67and pleasure of its own act, though it do not for the present examine and take a view of it. For it is now from a principle of life, imbracing and drawing into union with it self an object that is all life and goodness, and sweetness; which therefore sheds its own delightful savour and fragrancy through the Soul, while it is in the mean time acting only upon the object directly, and not reflecting upon its own act, or considering in that very instant what will be consequential thereupon. But if withal it do consider, (as that consideration cannot be far off, though it cannot cosider every thing at once), that it is receiving him that is to bring it to God, who is able to do it, (even to save to the uttermost all that will come to God by him), who is intent upon that design, and did in the midst of dying agonies breath forth his Soul in the prosecution of it, and with whom God requires it to unite for this very purpose; This cannot but add unspeakably to the delightfulness of this transaction, and of this effusion of the Holy Ghost, in the virtue whereof the thing is done, how oft soever it be (seriously) done; As our case and state require that it be very often.

And to receive him as our Lord, (which is joined with that other capacity wherein we receive him,Col. 2. 6.Col 2:6 viz. of a Jesus or Saviour; As ye have received Christ Jesus [the Lord], so &c.). This also, and the heart-subduing influence that disposes to it, is most highly delectable. When the Soul, that was so stoutly averse, p. 68and that once said within it self, I will not have him to reign over me, is brought freely to yeild; and with sincere loyal resolutions and affections devotes it self to him, consents to his government, submits its neck and shoulder to his yoke and burden; says to him with an ungainsaying heart, as its full sense, Now thou Lord of my life and hope, who hast so long striven with me, so oft and earnestly prest me hereto, so variously dealt with me, to make me understand thy merciful design, and who seekest to rule with no other aim or intent, but that thou may'st save; and who hast founded thy dominion in thy blood, and didst dy and revive and rise again that thou mightest be Lord of the living and the dead, and therefore my Lord; Accept now a self-refigning Soul; I make a free surrender of my self, I bow and submit to thy Sovereign Power, I fall at the footstool of thy Throne, Thou Prince of the Kings of the Earth, who hast loved sinners, and washt them from their sins in thy blood; Glory in thy conquest, Thou hast overcome, I will from henceforth be no longer mine own, but thine; I am ready to receive thy commands, to do thy will, to serve thy interests, to sacrifice my all to thy Name and Honour; my whole life and being are for ever thine.

I say (as before) there is pleasure in the very doing this it self, as often as it is sincerely done; And it adds hereto, if it be more distinctly p. 69considered, It is no mean or any way undeserving person to whom this homage is paid, and obligation taken on unto future obedience; He is the brightness of the Fathers glory, the express Image of his person, the Heir of all things, and who sustains all things by the word of his power: It is he whose name is Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace: 'Tis he to whom all power is given both in heaven and earth, and (more especially) power over all flesh, that he might give eternal life to as many as were given him; 'Tis he who spoiled Principalities and Powers, and made an open shew of them; He whom because when he was in the form of God, and thought it no robbery to be equal with God, he humbled himself, made himself of no reputation, took on him the form of a servant, became obedient to death, the Father hath therefore highly exalted, and given him a Name above every name, that in his Name, every knee should bow; And of whom, when he brought him (his first-born) into the world, he said, Let all the Angels of God worship him.

And such a one he is, whose temper is all goodness and sweetness. Tell Sion, thy King cometh meek and lowly. He came into this world drawn down only by his own pity and love, beholding the desolations and ruins that were wrought in it every where. Sin universally reigning, and death by sin, and spreading its dark shadow, and a dreadful cloud over all the earth. In which darkness the Prince thereof p. 70was ruling and leading men captive at his will; having drawn them off from the blessed God their life, and sunk them into a deep oblivion of their own original; and disaffection to their true happiness that could only be found there.

This great Lord and Prince of life and peace came down on purpose to be the Restorer of Souls, to repair the desolations and ruins of many generations. He came full of grace and truth, and hath scattered blessings over the world wheresoever he came; hath infinitely obliged all that ever knew him; and is he in whom all the nations of the earth must be blessed; And who would not with joy swear fealty to him, and take pleasure to do him homage? Who would not recount with delight the unexpressible felicity of living under the governing power of such a one?

And if the tenor and scope of all his Laws and Constitutions be viewed over, what will they be found, but obligations upon men to be happy; How easie his yoke, how light his burden, what is the frame of his Kingdom, or whereof doth it consist but Righteousness, Peace, and Joy in the Holy Ghost. And who would not now say, This Lord reigneth, Psal. 96.Ps 96let the earth rejoyce, let the multitude of the Isles be glad thereof. Why should it not be triumphingly said among the Heathen, That the Lord reigneth, that the world also shall be established, that it cannot be moved; Let the heavens rejoice, and the earth be glad; let the sea roar, and the fulness thereof; let the fields rejoice and all that is therein, and all the trees of the wood rejoice!

p. 71Its plain, that be the matter of joy here what it will, be there never so much cause of exultation and glorying in him, The righteousness and peace which his Kingdom promises, never actually take place, nor the joy that is connexion therewith, till the Holy Ghost dispose and form mens spirits thereto.Rom. 14. 17.Rom 14:17 For all this is but meer dream and idle talk to those who hear only of these things, and feel not that vital influence insinuating it self, that may give the living sense and savor of them. And we may rather expect seas and fields, beasts and trees, to sing his triumphant Song, and chant his praises, than those men whose hearts are not attempered to his Government, and who are yet under the dominion of another Lord, not being yet by the law of the spirit of life in Christ Jesus, made free from the law of sin and death: But where this is effectually done, How large matter of most rational pleasure do they find here; while there is nothing in that whole System of Laws by which he governs, that is either vain, unequal, or unpleasant, or upon any account grievous? only this is not the estimate of distempered spirits, or of any other than them in whose hearts his Law is written, and who because they love him, Joh. 15.John 15keep his Commandments. Unto Love his commands are most connatural; For this is the love of God, 1 Joh. 5. 3.1 John 5:3that we keep his commandments; They are not grievous i. e. (by the Meiosis which some do reasonably enough apprehend in those words), they are joyous, delightful, pleasant, but to them only who p. 72being born of God, have overcome the world. This holy influence and communication of God, is therefore grateful, and contributes not a little to delight in this respect, that thereby mens spirits are rectified and set right towards God, viz. both towards the Creator and Redeemer.

2. As hereby they are rectified towards men, having the universal Law of Love wrought deep into their hearts; being fill'd with all goodness, righteous meekness, mercifulness; apt to do no wrong, to bear any, to pity and help the distressed, to love enemies, and as there is opportunity, to do good to all, especially to them that are of the houshold of Faith. We must understand in this, as well as in the other parts of that stamp which the Spirit of God puts on the Souls of men, That the Impression corresponds and answers to the Seal, (as hath been said), the inward Communication to the outward Revelation of Gods will; And so we find the matter is: For as Divine Precepts require this should be the temper of mens spirits, so the very things that compose and make up that blessed temper, are said to be the fruits of his own Spirit; The fruit of the Spirit is peace, Gal. 5. 22, 23.Gal 5:22Gal 5:23long-suffering, gentleness, goodness, meekness, &c. And again, The fruit of the spirit is in all goodness, Eph. 5. 9.Eph 5:9and righteousness, and truth. Now hath not that Soul a spring of pleasure within it self, that is in these respects as God would have it be? That is conscious to it self of nothing but righteousness, goodness, benignity, candor towards p. 73any man, and is in all things acted by a spirit of love,1 Cor. 13.1 Cor 13 that suffereth long, and is kind, that envieth not, that vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not its own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth, that beareth all things, believeth all things, hopeth all things, endureth all things, and never faileth. That so equally poises and acts a mans spirit, that he carries seemly and sutably towards all men, takes pleasure in the best, in the Saints and excellent ones of the earth hath all his delight; and is no worse affected, than to wish them better, even towards the very worst; neither envies the greatest, nor despises the meanest; neither is revengeful towards them that injure him, nor unthankful to them that oblige him; that is apt to learn of good men, and to teach the bad, by observing and giving the most imitable example; That is not undutiful to superiors, nor morose and unconversable towards equals; That lives not to himself; Is a common good to all within the sphere through which his activity can extend it self; That doth good with inclination, from the steady propension of his own will, and an implanted principle of goodness. It is evident, God hath formed such a mans spirit unto delight of the purest kind, and the best sort of pleasure; unto which they who are strangers, banish it from their own breasts, by the resistance and grief they give his blessed Spirit, thereby making it p. 74a stranger there; And by harbouring in their own bosoms their own tormentors, the pride, the wrath, the envy, the malice, the revengefulness, the bitterness of spirit, which as they render them uneasie and intolerable to all that are about them, so most of all to themselves; And which while they prey wherever they range abroad, yet still bite most keenly and tormentingly that heart it self wherein they are bred; as poysonous Vipers gnawing the bowels which inclose them.

3. Towards themselves; which also may be considered distinctly; For though all the good qualifications we can mention or think of, do redound to a mans self, and turn to his own advantage, repose and delight, (which it is the design of all this discourse to shew), yet there are some that more directly terminate on a mans self, wherein the rectitude we now speak of doth in great part consist: When we are obliged to love others as our selves, it supposes not only an allowable, but a laudable self-love. Men shall praise thee when thou dost well to thy self. Before this right spirit be renewed in a man, he doth not only wound himself, by blows that are reflected on him, and hurt at the rebound, but by many a direct stroke; or he lets the wounds fester and corrupt, to the cure whereof he should with all diligence directly apply himself. How unpropitious and cruel to themselves are all unholy persons! What wastes and desolations do they commit and make in their own Souls, by breaking the order p. 75God and Nature did at first set and establish there? Dethroning their own reason and judgment, which ought to bear sway and govern within them. This banishes delight, and drives it far away from them? They see what is fittest for them to do and seek, and run a quite counter-course. What storms do they hereby raise in their own bosoms! What a torture is it, when a mans own light and knowledg bears a standing testimony against him, and holds him under a continual doom!

How ill-dispos'd are men towards themselves, when they wholly neglect themselves in one kind, when they too much mind and seek themselves in another; when they too little understand themselves, so as not to put a true value on themselves, but do either disesteem themselves, as to their more noble part, in respect of that common excellency which belongs to them with all other men; or do over-magnifie themselves, and are conceited and too well opinion'd of themselves, in respect of any peculiar excellency wherein they imagine they out-strip others? How ill do they treat themselves in their self-indulgence, their gratifying their own sensual inclination, with the greatest danger and damage to their Souls? When they care not at what expence they make provision for the flesh, to fulfil the lusts thereof? What unkind usage do they find at their own hands, when they cherish and countenance desires which they cannot gratifie, and raise to themselves expectations p. 76of things not within their own power, which being disappointed turn into so many furies, and in that shape take a sharp revenge upon their own hearts? when they exercise no authority and dominion over themselves, preserve not the liberty due to what should both be it self free, and should command the rest in them; Inslave themselves to vile and ignominious lusts and passions, put out their own eyes, and grind blindfold to the basest and most tyrannical Lords, their own sordid humours and base, mean appetites; when though they serve more rigorous task-masters than the Israelites in Egypt did, and are more sorely beaten by them when their tale is not fulfill'd for want of materials, yet groan not because of their hard bondage, nor affect liberty?

This gracious communication from God, sets all things in a good degree right within; So that where there was nothing before, but horrid and hellish darkness, disorder and confusion, there now shines a mild, pleasant, chearful light, that infers regularity, purity, & peace.

How great is the pleasure that arises from self-denial (wherein we do, duly and as we ought, deny our selves); not only as it is an act of duty towards God (of which before,) but as it is an act of justice and mercy towards our own souls! That is, wherein we make a just and true estimate of our selves, do esteem basely of our selves; wherein we are really become base and vile: And wherein there is any thing of real value and excellency in our own p. 77beings, we value it only upon that account, and in that subordination wherein it is truly valuable!

How pleasant, when we have learned to forsake and abandon our selves, when we are not apt to magnifie and applaud, to trust or love, to seek & serve our selves unduly and are only inclin'd to own, to cleave and stick to our selves, wherein and so far as we ought! when that Idol Self is no longer maintained within us, at the dear expence of our peace, comfort, safety, and eternal hope; An Idol that ingrossed the whole substance of our Souls, that exhausted and devour'd the strength and vigour of our spirits, which it doth not maintain, and cannot repair; which consumes our time, which keeps all our powers and faculties in a continual exercise and hurry, to make a costly, a vain, an unlawful provision for it! How great is the ease and pleasure which we feel, in being delivered from that soul-wasting Monster, that was sed and sustain'd at a dearer rate, and with more costly sacrifices and repasts then can be paralleld by either sacred or other History; That hath made more desolation in the souls of men, then ever was made in their Towns & Cities where Idols were served by only humane sacrifices, or monstrous creatures satiated with only such refections; Or where the lives & safety of the most were to be bought out by the constant successive tribute of the blood of not a few! That hath devoured more, and preyed more cruelly upon human lives than Molech, or the Minotaure; When this p. 78monstrous Idol is destroy'd & trodden down, what a Jubilee doth it make, what songs of triumph and praise doth it furnish and supply to the poor soul, now deliver'd & redeem'd from death and bondage. How much more easie and reasonable a service is it (when once the grace of God and their own experience give men to understand it,) to study to please him than themselves? when they feel themselves dead to their former Lord and service,Rom. 6. 11, 12.Rom 6:11Rom 6:12 and only alive to God through Jesus Christ! when Sin no longer reigns in their mortal bodies, that they should obey it in the lusts thereof; v. 13.when they no more yield their members as instruments of unrighteousness unto sin, but have yielded themselves unto God, as those that are alive from the dead, &c.! When being made free from sin, v, 18.they are become servants unto righteousness! Rom. 8. 2.Rom 8:2The law of the spirit of life in Christ Jesus having made me free from the law of sin! What an ease is it to the spirit of a man, when he hath not himself to seek & serve and care for in any unlawful disallowed sense, when he finds not himself necessitated or urged by his own imperious fleshly inclination so to do; when he perceives himself by a prevailing better principle counterpoys'd, and the weight and byass of his own Spirit inclines him quite another way; when he finds he hath nothing left him to do, but to serve God, to know his will and do it; & is disburdened of all unnecessary care for himself; That which is necessary being part of his duty, and is therefore done on purpose only for God: and that which is unnecessary and forbidden (which p. 79part only was burdensome) being supplied by (what hath the greatest ease and pleasure in it imaginable) trust and self-resignation to his pleasure and will whose we wholly are? what life is pleasant, if this be not! Surely wherein it is attain'd to, it is most pleasant; and hither this gracious heart-rectifying communication is gradually tending.

How great is the pleasure that arises from Self-government! When that governs in us which should govern, and that is subject and obeys which should obey; when a mans mind is competently furnished with directive practical principles, and his heart is so framed that it is capable of being prescribed to, is patient of restraints and direction, easily obeys the reign and follows the ducture of an inlightened well-instructed mind; when the order is maintained between the superior faculties and the inferior, and there are no contentious murmurs of ungovernable appetitions and passions against the law of the mind: Tis true, that where this holy rectitude doth but in a degree take place, there will be many conflicts, but those conflicts are in order to victory; and how joyful and glorious is the triumph upon that victory! when the soul enters upon its foreign, its thanksgiving song, I thank God through Jesus Christ our Lord! how happy a state is that (wherein at some times it is here attained) when there are now no tumults within! The wicked (which is the very import of their name) are as troubled sea, that cannot rest, whose waters cast up mire and p. 80dirt. Here is no governing principle in any power; no Scepter, no Trident to check and allay the rage of those waters. But when his power goes forth in the soul, whose very word Winds and Seas obey, how peaceful and pleasant a calm doth ensue!

Now is a man restor'd to himself, and is again in his right mind. He is truly now said to enjoy himself, and upon the best terms; that is, he enjoys himself in and under God. He is (in a due subordination) master of himself. He possesses his own Soul; That one piece of holy rectitude [patience] inables him to do so.Luk. 21. 19.Luke 21:19 In your patience possess ye your Souls. Patience is a part of Fortitude▪ an ability to suffer; He that is in this respect impotent of himself, not able to suffer, is a perfect slave; not a slave only to the vicious wills and humours of other men, in whose power he apprehends it is to befriend or hurt him; but first and chiefly to his own; he is not master of his own judgment, reason, and conscience; but he prostitutes all in the first place, to his own inordinate self-love, his avarice, his fear, and consequently to the pleasure of other men, (which upon no other terms and inducements is base and vile towards any man, were the matter in it self never so right, and the obedience as due to them as can be supposed), whereas if he could suffer, he retain'd his mastery over himself, and were, under God, within his own power. Upon this,Col. 1. 11.Col 1:11 with other grounds, is joyfulness a companion of patience; How much more is it so p. 81(if to this one part) to the whole frame of that holy rectitude whereby a mans spirit is compos'd to a due order within it self; When there is an universal sobriety (or soundness of mind, as the word that uses to express sobriety signifies), a continency and dominion of ones self; and the Soul is no longer hurried to and fro, and even outed of it self, by undue desires, fears, angers, sorrows, &c. nor vext by the absence of and its perverse ineptitude and indisposition to those which it well knows are due; When it finds it self at liberty from the exactions of an unsubdued flesh, and for the kindly and genuine operations and exercises of the divine life. When it is in good measure freed from the rackings and tortures that naturally accompany the habitual contrariety of an ungovernable heart to a convinced judgment and conscience; And is no longer held in pain, by such continual self-upbraidings; Thou art, and affectest to be, what thou knowest thou shouldst not; and neither art, nor do'st, nor canst desire or endure to be, or do, what thou very well knowest thou should'st. In that case the soul is throughout disjointed, and continually grating upon it self. And the ease and pleasure which it finds by this happy change much resembles that which a mans body, being in such a case, feels, when every dislocated bone is brought back and well-settled in its own proper place and order again. How resentingly doth the Psalmist acknowledg divine goodness in this! He restoreth my Soul: Psal. 23. 3.Ps 23:3and leadeth me in paths p. 82of righteousness, for his names sake; q. d. Now I can walk and act as a sound man, and the paths of righteousness are become pleasant and delectable to me, which before I declined, or wherein my halt and maimed Soul was unable to move a step. Now is heard the voice of joy and gladness when the bones which were disordered and broken rejoyce.Psal. 51.Ps 51

How great is the joy and pleasure of self-activity! when the Soul is not moved by foreign, improper motives, but finds it self to move freely from an implanted principle of life, that acts it forward in right and plain paths; when it doth, with its own full consent, what it is convinced it ought without being forcibly drag'd or violently impos'd upon; and is (not a weak, ineffectual, or only self-judging, but) a powerful governing vital Law to it self.

How great pleasure arises from a constant diligent self-inspection! when a mans spirit dwels within it self, resides at home, seeks not it self abroad; remains within its own bounds, is intent upon it self; watches over its own motions as its proper charge; is formed to a compliance with that Precept,Prov. 4. 23.Prov 4:23 Keep thy heart with all diligence. And upon that consideration, as seriously weighing that thence are the issues of life, all vital acts and operations whatsoever will savour of the root and principle from whence they proceed, and be as the heart is; good and pure if that be so; if otherwise, corrupt and naught. To have a spirit habituated to the business of its own p. 83Province and Territory; Its eyes, not with the fool's in the ends of the earth, but turned inward upon it self. Hence his own vineyard is best kept; when the sluggard's (that neglects himself) is wholly over-run with thorns and briars, that cover the face thereof. How forlorn and comfortless a spectacle hath such a man of his own Soul! The horror whereof is only avoided by (the more hopeless course of) turning off his eye; as conscious how ill entertainment is there to be met with. Therefore are such, strangers at home; and are afraid to converse with themselves; are better acquainted with the affairs of France and Spain, or at least of this and that and the other neighbour, than those of their own Souls. And the more things at home are neglected the worse they grow. Poverty and desolation come upon them as an armed man; that (in this case) wasts and makes havock without resistance.

And herein lies much of the heart-rectifying work and power of grace, in disposing and setting the heart so far right towards it self, as that it may first have the patience to look inward, and then the pleasure which will afterwards arise, most naturally, thence. The great aversion hereto of misgiving hearts is not otherwise overcome. But when it is; How do all things flourish under such a ones careful, self-reflecting eye! That Soul is as a watered garden. Thither it can invite his presence who is altogether made up of delights, to come and eat his pleasant fruits. p. 84And now, retirement and solitude become delectable: And a man delightfully associates with himself; singles out himself to be his own companion, as finding another always stepping in; so that he is never less alone than when alone. How unspeakable an happiness is this, when the great Mediator that undertook to reconcile God to the Soul, shall thus have also reconciled it to it self! When it shall be considered, how dreadful the case is, when a mans wickedness hath transformed him into a Magor-Missabib, compass'd him with affrightments, made him a terror to himself: It may then be understood how grateful a change it is when he is reform'd into a son of peace, and made a delight to himself; when he can recreate himself, and refresh his tired eye, overcharged with beholding the sad things that everywhere come in view from a world lost in wickedness, by looking into Gods own Plantation within himself; and considering it under that notion only, he doth not look upon himself with an eye of pride; as he doth not upon others with that of disdain. He beholds with a sort of self-complacency what God hath wrought and done there, not with self-arrogance; as knowing there is a self too, upon which he hath still reason to look with abhorrence and self-loathing. And though there be now incorporated with him a better self, yet that was not of himself. He well understands who made him differ, not only from others but from himself; and put him into that capacity of saying that I am not p. 85I, I am not who or what I was before. And the more he is used to such self-reflection, the more pleasant it becomes to him; That is, if he confine not his eye too much, to the dark side of his own Soul; and do look to the more lightsome side with that remembrance (as before) that whatsoever he is, that is good and grateful to behold, he is by grace. He thus grows familiar with himself, and the sight mends as it is oftener beheld; and while it is not observed always to do so. Yea, though things look many times sadly and sometimes dubiously; that however, doth but occasion the accomplishment of a more diligent search, which engages to more earnest labour and strugglings with God and with himself, which labour is recompenced with a following fruit and pleasure: Yea, and God is invocated not only for redress, but for further search; when such fear lest they have been too indulgent and partial towards themselves, and lest they have not made so strict a scrutiny as the case may possibly require; then the request is, Search and try me, O Lord, see if there be any way of wickedness in me. And here the sincerity which appears in that self-suspicion, and jealousie over their own Souls, is not without its grateful relishes, and a secret delight insinuates and mingles with the appeals which such a Soul makes to Him, whose eye is a flame of fire, searches hearts and tries reins. And it is some pleasure, however, to find that disposition in their own p. 86Souls, that they are throughly willing to know themselves, and desire not to shun and decline the search of that fiery flaming eye.

Thus then upon all accounts this divine communication is delectable, as it tends to rectifie mens dispositions towards themselves, and to set them right in their inclinations and posture in reference to their own Souls. We may add,

4. It contributes much to the matter of delight, as it sets mens spirits right in their dispositions towards this and the other world; the present and future state of things. How great a work is necessary to be done in this respect, wherein things are so monstrously out of course; and men become thereby not strangers only to true delight and pleasure, but even uncapable of any such relishes till the matter be redrest! How vitiated and unexercised are mens senses as to these things, and unable to discern between good and evil! Their grosser sense is utterly incompetent, and a spiritual more refin'd sense is wanting; Therefore do they judg, and chuse, and love, and pursue only as that most incompetent and injudicious principle doth direct, That is appeal'd to in all cases: All their measures are taken from thence; and that only is called good, which to their sensual imagination, tinctur'd by the earthliness and carnality of their hearts, appears so; that evil, of which the same principle doth so pronounce; according hereto is the whole bent and inclin…ion of their Souls. And they are only in…'d and govern'd by the powers of this p. 87sensible world; this present evil world, the fashion whereof (yea it and the lusts thereof together) are passing away. And the things of the world to come have no power with them; no motives from thence signifie any thing. They are only steer'd in their whole course by the apprehension they have of advantages or disadvantages in reference to their present secular concernments. They love this world, and the things of this world; mind earthly things, and are not startled when they are so plainly told, that men of this character have not the love of the Father in them, and are enemies to the cross of Christ, and that their end will be destruction. 'Tis a death to them to think of dying; not from the fear of what may ensue (they have Atheism enough to stifle such fear), but from the love of their earthly stations, and that vile earthly body in which they dwell.

But how delightful a thing is the change which this rectifying communication makes! How pleasant to live in this world as a Pilgrim and Stranger, seeking still the better, the heavenly Country! To behold the various inticements which are here offered to view at, sometimes without inclination towards them; the frightful aspect and appearance of things at other times without commotion; Is not this delectable? To dwell apart from this world in the midst of it;Psal. 91.Ps 91 In the secret of the Almighty, under his pavilion, as one of his hidden ones,Psal. 27.Ps 27 with-drawn from the communion of this world to his own communion; p. 88so severed and cut off from this world, as not to partake in the spirit of it, or be acted thereby; but by another, a greater and more mighty, as well as a purer and more holy Spirit;1 Joh. 4. 4.1 John 4:4 Greater is he that is in you, than he that is in the world. 1 Cor. 2. 12.1 Cor 2:12And again, We have received not the spirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God. Which things the divine Spirit disposes the Soul to, and unites it with, when it disinclines and disjoins it from this world and the things thereof; and thereby discovers this Soul to be quite of another community from that of this world, viz. of an heavenly community, unto which those better and more excellent things do ly in common, as their portion and inheritance. What matter of Joy and Glorying is it,Gal. 6.Gal 6 when one is crucified to this world, and this world to him; when the world appears to him a crucified thing, i. e. an accursed, hateful, detestable thing, (which is one notion of crucify'd), such a thing as he can despise and hate; which he is as little apt to be fond of, as one would be of a loathsom carcase hanging upon an ignominious Cross. And when he can feel himself crucified towards it, i. e. dead (another notion of it), disinclin'd, without sense, breath, pulse, motion, or appetite; not so dead as to be without any kind of life, but without that base, low, sordid kind of life by which he lived to it, and in its converses and embraces. So much of delectation doth this infer, as even to endear p. 89the very cross it self (that hateful horrid thing) by which it is effected. But that carries a farther signification with it, to be fetcht more expresly from other Scriptures; The cross is it self render'd amiable, and a thing to be gloried in, to be lookt on with delight and pleasure, upon the account of the design and end of that Tragedy which was acted thereon; within which design (being executed and accomplished) this happy effect is included. We elsewhere find the Apostle expressing his vehement desire to know Christ and the power of his resurrection, Phil. 3.Phil 3and (in order thereto) the fellowship of his sufferings, v. 10.being made conformable to his death. But what did he lastly aim at in this? The next words more fully speak out (what he first mentioned) the power of his resurrection to be the thing chiefly in his eye, and that he desired (what he adds) the fellowship of his sufferings, &c. as a means unto that end, though it seem'd a sharp and painful means; If by any means I might attain the resurrection of the dead; v. 11.q. d. I care not what I undergo, not the sufferings even of a painful crucifixion it self, or that my worldly earthly Self do suffer conformably to the sufferings of my crucify'd Lord; I matter not by what so severe method the thing be brought about, if by any means it may be brought about, that I may know the power of his resurrection so feelingly, as to attain also the resurrection of the dead. And what was that? No doubt to attain a state (which he confesses he had p. 90not yet perfectly attain'd, but was in pursuit of) sutable to his relation and union with a risen Jesus; Union with him supposes a being risen with him; If ye then be risen with Christ—. Col. 1. 3.Col 1:3It is taken as a granted thing, that they that are his are risen with him. And what state and temper of spirit would be sutable to that supposition? The next words shew, Seek those things that are above, where Christ sitteth on the right hand of God. Set your affection (or mind) on the things above, not on the things on the earth. Then follows the method in which they were brought to the capacity of doing so; For ye are dead. Their professed relation to Christ did suppose them risen, and did therefore first suppose them dead. Now if they would do sutably to what their profession imported, this was it they had to do; To abstract their minds and hearts from the things of this earth, and place them upon the things of an higher region. And (as its afterwards expressed in this same context which we were considering before) to have our conversation (or Citizenship) in heaven, Phil. 3. 20.Phil 3:20whence we look for the Saviour, &c. That is, as our chief interests and priviledges are above, to have our thoughts and the powers of our Souls chiefly exercised upon that blessed and glorious state, which state is the prize (mentioned above) of the high calling of God in Christ Jesus. v. 14.It being the scope and import of his Call unto us, and the very design of his sufferings on the Cross, to draw up a people from earth to heaven; p. 91whence therefore they that under this Call do still mind earthly things, Ver. 18. 19.are said to be enemies to the Cross of Christ; the great incongruity whereof the Apostle even resents with tears as he there testifies. And it was in this, that he was for his part so willing to comply with the design of the Cross, that he made no difficulty to endure all the hardship and dolour of it, that he might attain this glorious fruit and gain which he reckoned should accrew to him from it; even more of a rais'd heavenly mind, which signify'd it to be strongly bent that way already; when no mortifications were reckoned too severe to be undergone in order thereto. And here therefore this, soul-rectifying influence must be understood to have been proportionably strong.

Hence also it was that we find him groaning as one under a pressure or heavy weight to be cloath'd upon with the heavenly house: and to have mortality swallowed up of life: 2 Cor. 5.2 Cor 5Because God had wrought him to this self-same thing, v. 4.so bent and determined his spirit was towards the blessedness of the future state (which seems the most natural contexture of discourse here,v. 5. though some others have understood it otherwise) as that, though he could bear patiently the delay, he could not but desire most earnestly to be there.

And we see how the temper of the Primitive Christians was, as to this, and the other world, in those days when the Spirit was plentifully poured out.Heb. 10. 34.Heb 10:34 They took joyfully the spoiling of their goods, knowing in themselves, p. 92they had in Heaven a far better and an enduring substance. Heaven signified much with them, and this world very little. They looked not to the things that were seen and temporal, but to the things unseen and eternal. 2 Cor. 4. ult.2 Cor 4As those former Worthies did, whose minds and hearts, being set right by that faith, which is the substance of the things hoped for, Heb. 11.Heb 11and the evidence of things not seen. They lived as pilgrims and strangers on earth, despised the pleasures, riches and honours of it. Endured all manner of hardships and tortures in it, not accepting deliverance, because they were taken up in the pursuit of the better Country; had respect to the recompence of reward; and expected a part in the better Resurrection.

And is it not a delightful thing to the spirit of a man when he is sensibly disintangled, and at liberty from the cares, desires, griefs and fears that were wont to enwrap his heart? when he finds his weights and clogs faln off, that deprest him, the bonds and snares loosed which bound him down to this earth; and feels himself ascending and moving upwards; out of that darkness, stupidity and death that possessed his Soul, into that upper region of light, purity and peace, unto which his spirit is still gradually more and more connaturallized day by day? When Heaven in respect of the pure holiness, the calm serenity, the rest and blessedness of it, is now grown familiar to him, and his very element?

We see then, that in all these mentioned p. 93respects this gracious communication, wherein it is rectifying, and tends to settle the Soul in that frame which it ought to be in, and which is most proper and natural to it; therein it is also most delightful, and carries highest matter of pleasure in it.

It is upon the whole (that we may sum up the account, of this divine communication in the following characters of it);

1. Generative, and begets the Soul to a new, a divine life; makes it of a sluggish, stupid dead thing (as it was towards all heavenly and divine matters) living and sprightly, full of active life and vigour. Life we say is sweet, it is in it self a pleasant thing. This mean, bodily life it self is so; if we do but consider it, and allow our selves to taste and enjoy the pleasure of it. As for instance, that this and that limb and member is not a dead lump, that we feel life freshly sprouting and springing in every part, is not this delightsom? How much more the life of the Soul! especially this so excellent and sublime kind of life!

And it is the radical principle of all other (consequent) pleasure, that by which we are capable thereof; every thing is sapless and without savour to the dead. How pleasant operations and fruitions doth the divine life render a person capable of!

2. It is Nutritive. Souls are nourished by the same thing by which they are begotten, by the same divine influence. As a generative vertue is wont to be attributed to the Sun, so it p. 94cherishes also its own productions. The beams of that Sun of righteousness make them that fear God grow up as calves in the stall,Mal. 4. 2.Mal 4:2 fill them with marrow and fatness, cause them to flourish as the Cedars of Lebanon. And is not that delightsome to be increased daily with the increases of God? fed with heavenly hidden Manna, Angels food; and thereby (though we need not here speak distinctly of these) to receive at once both nourishment and growth?

3. It is Sanative, and virtually contains all the fruits in it which are for the healing of the Nations; when the Soul grows distemper'd, it restores it, and is both sustaining and remedying to it. How great is the pleasure of health and soundness! of ease to broken bones! of relief to a sick and fainting heart! so it is often (for in the present state the cure is not perfect and relapses are frequent) with the Soul in which the life of God hath begun to settle and diffuse it self, till his influence repair and renew it; And when it doth so, how pleasant is it to find an heart made sound in his statutes! and to perceive a-new working in it the Spirit of love,2 Cor. 4.2 Cor 4 power and a sound mind! So pleasant that it occasions a triumph (even when the outward man is perishing) if it be found that the inward is renewed day by day.

4. It is Corroborative and strengthening; confirms resolutions, and establishes the heart. Hereby they who have felt this quickening, p. 95cherishing, healing vertue are also strengthen'd with might (viz. by the Spirit) in the inner man; so that they hold on their way, and being of clean hands,Job 17. 9.Job 17:9 grow stronger and stronger. They go from strength to strength; and do not so much spend,Psal. 84.Ps 84 as increase it by going forward. For the way it self of the Lord is strength to the upright. Prov. 10.Prov 10He provides that fresh recruits shall still spring up to them in their way. For all their supplies are of him, and are acknowledged to be so; In as much as by waiting upon the Lord they renew strength and mount up with wings as Eagles,Isa. 40.Isa 40 run without weariness, and walk without fainting. And this increasing strength cannot be without a proportionably increasing delight. How pleasantly doth the strong man rejoyce to run his race! and enterprize even difficult and hazardous things! By this strength doth the regenerate man perform the ordinary duties belonging to his holy profession; by it he encounters difficulties, combats and conquers enemies, bears heavy and afflicting pressures, and none of these without some intermingled pleasure. For even that exercise of this strength which is likely to be least accompanied with pleasure, the suffering of sharp and smarting afflictions, hath many times much of this grateful mixture; and can only be expected to have it in this way of gracious communication, as the depending sufferers shall be strengthened with all might according to the glorious power of God,Col. 1. 11.Col 1:11 unto all patience and long-suffering with joyfulness.

p. 96God is therefore to be enjoy'd and delighted in by this delectable communication intervening, by which he now frames the Soul according to his own Image, and gives an heart after his own heart, that is, such as is sutable to him, and as he would have it be. And this way only is any one in a possibility to delight in God, by having a good frame of Spirit communicated to him, and in wrought in him; I mean never without this, and in a great measure by it. Then is he in a happy state, when God hath by his own Spirit made him what by his Word he requires him to be. Now is he compos'd to delights and blessedness, being by the same workmanship created in Christ Jesus both to good works and to the best of enjoyments. How happy is that Soul in whom the true matter of delight is become an implanted thing! that is what it should be, and should be nothing (such is the constitution of Gospel-Rules and Precepts) but what most truly makes for its own content, delight, and rest! whose own temper is now in some sort become to it both a law and a reward! Surely this is one great part of what an enlightened apprehensive Soul would most earnestly desire and crave, or would be the genuine breathings of a sincerely gracious heart. O that I were more like God! more perfectly framed according to his holy will! And must therefore be, in great part, a thing apt to afford it delight and rest; as hath been already inculcated before.

p. 97But yet this natural consequence is little understood. And the common ignorance or inadvertency of this, hath made it necessary to insist the more largely (though but little have been said in respect of what might) on this part of the delectable communication wherein God offers himself to his peoples enjoyment. For from the not-knowing, or not-considering of this way of enjoying him, this twofold mistake (the one of very dangerous, the other of uncomfortable importance and tendency) hath arisen.

1. That some have thought they have enjoy'd God when they have not; having only had their imaginations somewhat gratified, by certain, either false or ineffectual notions of him. In which they have rested, and placed the sum of their Religion and Happiness. Never aiming, in the mean time, to have their spirits reformed according to that pure and holy Image and Exemplar which he hath represented in the Gospel of his Son; the impression whereof, is, Christ formed in us.

2. That others have thought they have not enjoyed God when they have; supposing there was no enjoyment of him, but what consisted in the rapturous transporting apprehension and perswasion of his particular love to them; and sleightly overlooking all that work he hath wrought in their Souls, as if it were nothing to be accounted of, not allowing themselves to reflect on any thing in themselves, but what was still amiss; and vainly seeking with much anxiety and complaint p. 98what they have, while they will not take notice that they have it, nor apply themselves to improve the already implanted Principles that are, in themselves, apt to yield fruits of so pleasant relish.

It was upon this account requisite to discover, and labour somewhat to magnifie the intrinsecal delightfulness of Religion it self; and to put the more of note and remark upon a well-tempered spirit, even in point of delectableness and the matter of pleasure it hath in it, by how much it is with too many, on one account or another, a neglect…d thing.

There is only somewhat of doubt, or objection that may possibly lie in the minds of some against the scope and drift of this Discourse; which it will be needful we endeavour to remove before we proceed to what is further contained in this gracious communication: As,

11. It may be said, Doth not all this tend to bring us, instead of delighting in God, to delight in our selves? To make us become our own center and rest? And how can the relishable sweetness of gracious principles and dispositions signifie Gods being to be enjoyed or delighted in? For what, are these things God?

To this I only say: 1. That such holy dispositions as they are not God, so nor are they, in strictness of speech, our selves. And how absurd were it, to call every thing our selves that is in us! And how self-contradicting then were the very objection! for that would make delighting in God and in p. 99our selves directly all one; and so the fault which it causlesly pretends to find, it would really commit. 'Tis true, that improperly holy dispositions are said to make up another self in us, a new man, according as corrupt and sinful principles and dispositions do make also a self, the old man. But then it is also to be remembered, that with no greater impropriety they are capable of bearing the name of God; as the image of any thing frequently doth the name of the thing which it represents, or the work of its Author: And they are expresly called, Christ formed in us; and is not the God? They are called the Spirit; for when we are caution'd not to quench the Spirit, how can that be understood of the eternal uncreated Spirit himself? And the very thing produced (not meerly the productive influence) in the work of Regeneration is expresly called by that name (as it is no such strange thing for the effect to carry the name of its cause);Joh. 3. 6.John 3:6 That which is born of the Spirit is Spirit. There is Spirit begetting, and Spirit begotten. And the Spirit begotten, as it must be distinguished from its cause, the Spirit of God; so it must from the subject wherein the effect is wrought, our own Spirits; For they sure are not produc't by the regenerating work. Yea, and when God is said to dwell in them that dwell in love, and that are humble and contrite; somewhat else is thereby signify'd to be indwelling there, than the meer being of God; for otherwise the priviledg of such were no p. 100greater than of all other men and things. And what else is it, but somewhat communicated and imparted immediately from God to such? (else how by dwelling in love, do they dwell in God?) which because dwelling imports permanency, cannot be a transient influence only, but some settled abiding effect, a consistent frame and temper of Spirit, maintained by his continually renewed influence; and therefore it would be very unreasonably said, that the representing this as delectable is a calling us off from God to delight in our selves. For if this communication be not it self, in strict propriety, God, it were as great impropriety to say it were our selves. Again,

2. It hath a great deal more affinity with God than with us. We are, its true, the subjects of it; but it is his immediate production and very likeness, a Divine nature, no humane thing. Therefore if here our delight were to terminate, it were more proper to call it delighting in God than in our selves. But,

3. It is neither said nor meant, that here our delight is to terminate; but that hereby we are to delight in God, and so that our delight is to terminate in him.

4. When we are said to enjoy God, I inquire, Is any thing communicated to us, or no? If not, we have no enjoyment; If any thing be, what is it? Gods Essence? That's impossible and horrid to think, as hath been said. And we need not repeat, that when we can tell what it is to enjoy a Friend, without partaking his p. 101essence, whose communications are so incomparably more remote, mediate, resistible; It is less difficult to conceive, how God is to be enjoy'd by his communications.

2. It may be again said; But if God be 2thus to be delighted in, how can delighting in him be upon such terms our duty? For is it our duty that he communicate himself in this way to us?

Let any that object thus, only study the meaning of those Precepts; Keep your selves in the love of God. Continue in his goodness. Be ye fill'd with the Spirit. Walk in the Spirit. And if they can think them to signifie any thing, they will not be to seek for an answer. But to this more hereafter; when from the delightful object, we come to treat of actual delighting in it.

3. But some may say, It were indeed to be 3acknowledged, that such a temper of spirit once communicated, were indeed very delightful; But where is it to be found? And to state the matter of delight so much in what is to be sought in our selves, is to reduce the whole business of delighting in God, to an impossibility, or to nothing: So little appearing of this temper, and so much of the contrary, as gives much cause of doubt, whether there be any thing to be rejoiced in or no. And what then? Are we to suspend the exercise of this duty till we have gotten the difficult case resolved? (which may be all our time). [Is there a real thorough work of God upon my Soul or no?] For how can I rejoice in that whereof I have yet a doubt, p. 102whether it be what it seems or no?

I answer, 1. It is plain, they that really have nothing of this communication from God, cannot take delight in it (otherwise than as hoped for). But,

2. Would we therefore have such to please themselves and be satisfied without it; and delight in their distance and estrangement from God; and while there is no intercourse between him and them? And shall this be called too delighting in God? Surely somewhat else than delight belongs to their states.

3. But for such as really have it, That which hath been designed to be evinced, is, that it is delectable in it self; and therefore they cannot be without any taste or relish of pleasure therein; while yet some doubt touching the sincerity and truth thereof doth yet remain: Though such doubt (but more their imperfect reception of this communication, and neglect to look after further degrees of it) cannot but render their delight comparatively little.

Nor hath it been designed to speak hitherto, of what delight the regenerate in this way actually have, but what they may have; and what matter of delight Gods heart-rectifying communication doth in the nature of it contain; that is, supposing it were imparted and received, so as actually to have formed the Soul according to the Gospel-revelation. And if it were so in a more eminent measure and degree, it were then in it self so delectable, as without the assurance of p. 103our future safe and happy state (though that, in that case, is not likely to be in a comfortable degree wanting), that is, not by it only, but by it self, without the present constant necessary concurrence thereof, to afford unspeakable pleasure to that Soul in which it hath place. So that the getting of assurance is not the only thing to be done in order to a persons delighting in God; (of which more hereafter is intended to be said in the directive Part).

But though that be not the only thing, yet it is a very great thing; and being superadded, makes a great addition to the matter of delight: Therefore we further say,

This divine communication is delectable IIIas it includes in it, the manifestation of Gods love to the Soul in particular.

Nor do we hereby intend an Enthusiastical assurance; or such a testification of the love of God to the Soul, as excludes any reference to his external revelation and exercise of our own enlightened reason and judgment thereupon; or wherein these are of no use, nor have subservience thereto: But as in the other parts of the divine communication, his external revelation hath the place of an instrument, whereby he effects the work inwardly done upon the mind and heart, and of a rule or measure whereby we are to judg of it; so we are to account it is, as to this part of it also; that is, he inwardly testifies and manifests the same thing which is virtually contained in his Gospel-revelation, p. 104considered in that reference and aspect which it hath on the present state of the Soul. For that outward Revelation must needs be understood to signifie diversly to particular persons, as their state may be divers; As when it says,1 Cor. 2. 9.1 Cor 2:9 The things that eye hath not seen, nor ear heard, nor have entred into the heart of man, God hath prepared for them that love him. To a person that doth indeed truly love God, it virtually says, all these things are prepared for thee: To one that doth not love God, it can only be understood to say, all these things may be thine, i. e. if thou shalt love him; If thou do not, thou hast no part in them; but in as much as a conditional promise, when the condition is performed, is equivalent to an absolute; These words do as truly import this sense to one that loves God [these things are thine], as if they were directed to it in particular: As truly, I say, supposing the person do truly love God, but not so clearly or with that evidence. For this Truth, (supposing it a Truth), I do sincerely love God, is not so evident as this, That such preparation is made for them that do: For this is expresly contained in the Word of God; The other is not so, but to be collected only by self-inspection, and observation of the bent and tenor of my spirit and way Godward; yet however the evidence of truth admits of degrees, Truth it self doth not. All things that are true, are equally true. And therefore, when it is said, so great things are prepared for them that love God; It is as truly said, they p. 105are prepared for this man who loves God, as this or that particular lover of God is contained in the general notion of a lover of him. And then, as that publick declaration says not to any, these things are prepared for you, whether you love God or no, or otherwise than as they come under that common notion of lovers of God; This inward manifestation is also so accommodate to that, as that it says not another thing, but the same; that is, nothing that contradicts (and indeed no more than is virtually contained in) the other; or it applies what is generally said of the lovers of God to this particular lover of him as such; that is, enabling him to discern himself a lover of him, impresses this Truth powerfully upon the heart, these great preparations belong to thee, as thou art such a one.

We speak not here of what God can do, but what he doth. Who can doubt but as God can, if he please, imprint on the mind the whole System of necessary Truth, and on the heart the entire frame of holiness, without the help of an external revelation; so he can imprint this particular perswasion also without any outward means?

Nor do we speak of what he more rarely doth, but of what he doth ordinarily; or what his more usual course and way of procedure is, in dealing with the spirits of men. The supream Power binds not its own hands. We may be sure, the inward testimony of the Spirit never is opposite to the outward testimony of his Gospel (which is the Spirits testimony p. 106also); and therefore it never says to an unholy man, an enemy to God, thou art in a reconcil'd and pardoned state. But we cannot be sure he never speaks or suggests things to the spirits of men but by the external testimony, so as to make use of that as the means of informing them with what He hath to impart; Nay, we know he sometime hath imparted things (as to Prophets and the Sacred Pen-men) without any external means, and (no doubt) excited sutable affections in them, to the import of the things imparted and made known.

Nor do I believe it can ever be proved, That he never doth immediately testifie his own special love to holy Souls without the intervention of some part of his external Word, made use of as a present instrument to that purpose, or that he always doth it, in the way of methodical reasoning therefrom.

Nor do I think that the experience of Christians can signifie much to the deciding of the matter. For besides that this, or that, or a third persons experience cannot conclude any thing against a fourth's; and the way of arguing were very infirm, what one or two or a thousand, or even the greater part of serious Christians (even such as have attain'd to some satisfying evidence of their own good estate) have not found, that no-where is to be found: Besides that I say, it's likely few can distinctly tell how it hath been with them in this matter; that is, what way or method hath been taken with them in begetting a present p. 107perswasion at this or that time of Gods peculiar love to them. His dealings with persons (even the same persons at divers times) may be so various; his illapses and coming in upon them at some times may have been so sudden and surprizing; the motions of thoughts are so quick; the observation or animadversion persons usually have of what is transacted in their own spirits is so indistinct; and they may be so much taken up with the thing it self, as less to mind the way and order of doing it, that we may suppose little is to be gathered thence towards the settling of a stated rule in this case. Nor is the matter of such moment, that we need either be curious in enquiring or positive in determining about it; that Principle being once supposed and firmly stuck to;

That he never says any thing in this matter by his Spirit to the hearts of men, repugnant to what the same Spirit hath said in his Word; Or, That he doth not say a new or a diverse thing from what he hath said there for their assurance: that is, That he never testifies to any person by his Spirit that he is accepted and beloved of him, who may at the same time be concluded by his publiquely-extant constitutions in his Word to be in a state of non-acceptance and disfavour; or concerning whom the same thing (viz. his acceptance) might not be concluded by his Word, if it were duly applied to his case. Hereby the most momentous danger in this matter is avoided; For if that Principle be forelaid, enough p. 108is done to preclude the vain boasts of such as may be apt to pretend highly to great manifestations of divine love, while they carry with them manifest proofs of an unsanctified heart, and are under the power of unmortified reigning sin. That Principle admitted, will convince that their boasted manifestations, do only manifest their own ignorance, pride and vanity; or proceed only from their heated imagination, or (the worse cause) Satanical illusion, designed to lull them asleep in sin, and the more easily to lead them blind-fold to perdition. And this is the main concernment about which we need to be solicitous in this matter: which being provided for; as it is difficult, so it is not necessary to determine, whether the Spirit do always not only testifie according to the external revelation, but by it also; and so only as to concur in the usual way of reasoning from it.

No doubt but the same Truth may be assented to upon divers grounds; sometimes upon rational evidence; sometimes upon testimony: And some Truths may be seen by immediate mental intuition (as being self-evident) which also may be capable of demonstration. And though this Truth of Gods particular love to such a man, be none of those that have self-evidence: Yet Gods Spirit, as it may by assisting the discursive faculty help us to discern the connexions of some things which otherwise we should not perceive; so it may by assisting the intuitive, make things evident to us that of themselves are p. 109not. Nor yet, also, that it actually doth so, can any I believe certainly tell; For admit that at some times some have very transporting apprehensions of the love of God towards themselves, suggested to their hearts by the holy Spirit; they having this habitual knowledg before that love to him (for instance) or faith in him, or the like, are descriptive characters of the persons whom he accepts and (delightfully) loves; How suddenly may the divine light irradiate, or shine upon those preconceived notions (which were begotten in them by the interveniency of the external revelation before) and excite those before-implanted principles of Faith, Love, &c. so as to give them the lively sense of them now stirring and acting in their hearts? And thence also inable them unwaveringly to conclude (and with an unexpressible joy and pleasure) their own interest in his special love, in this way shedding it abroad in their hearts by the Holy Ghost given to them?Rom. 5. 5.Rom 5:5 This may be so suddenly done that they may apprehend the testimony to be immediate when indeed it is not.

Nor are they able to prove from Scripture the immediateness of it; For as to what it doth to them in particular, Scripture says nothing, they not being so much as mentioned there: What it doth or hath done to this or that person there mentioned signifies nothing to their case; if any thing were said that must have that import (which will be hard to evince), and that it is any where in Scripture p. 110signified to be its usual way, in common, towards them on whose hearts it impresses this perswasion, to do it immediately; is much less to be evinced. For what Scripture saith so? and that famous Text that speaks so directly to this matter; The Spirit of God beareth witness with our spirit, that we are the children of God, seemeth rather to imply the contrary: In as much as the Spirit of God is there expresly said to co-witness with our spirit (as the word there used signifies) by which it should seem to take the same course in testifying which our spirit or conscience doth, that is, of considering the general characters of his children laid down in his Word, reflecting upon the same in our selves, and thereupon concluding we are his children: Which if it were suppos'd the only thing the Spirit of God ordinarily doth in this matter, we may with much confidence assert;

1. That it doth herein no small thing; for is it a small thing to be ascertain'd of Gods fatherly love to us as his own children?

2. That it doth not a less thing than if it testify'd the same matter in a way altogether immediate. For wherein is it less? Is the matter less important? that cannot be said; for the thing we are assured of is the same, howsoever we be certify'd thereof. Is it less evident? That can with as little pretence be said; For doth any one account a thing not evident in it self, and that needs to be proved to him, some way or other, the less evident for being proved to him in a discursive way: p. 111What pretence can any one have to say or think so? Is it that reasoning is more liable to error and mistake? But I hope the reasoning of Gods Spirit is not so, when it enables us to apprehend the general Truth we should reason from; to assume to it; to collect and conclude from it, guiding us by its own light: In each of these surely we have as much reason to rely upon the certainty and infallibility of the Spirits reasonings as of its most assertory dictates; Otherwise, we would (most unreasonably) think the authority of those conclusions laid down in the Epistle to the Romans, and other parts of Scripture, invalidated by the Holy Ghost's vouchsafing to reason them out to us, as we know it most nervously and strongly doth.

Or, is it less consolatory? That cannot be, for that depends on the two former, the importance and evidence of the thing declared: The former whereof is the same, the latter not less.

3. Yea and supposing that the Holy Ghost do manifestly concur with our spirits in the several steps of that discursive way, so that we can observe it to do so, (and there is little doubt but it may do so as observably to us, by affording a more than ordinary light to assist and guide us in each part of that procedure, as if it did only suggest a sudden dictate to us and no more), we may upon that supposition add, That it doth hereby more advantageously propose the same thing to us, than if it only did it the other way. p. 112It doth it in a way more sutable to our natures, which is not nothing; and it doth it in a way less liable to after-suspicion and doubt; for it is not supposed to be always dictating the same thing. And when it ceases to do so, howsoever consolatory and satisfying the dictate was at that instant when it was given, the matter is liable to question afterwards, upon what grounds was such a thing said? And though it cannot be distrusted, that what the Holy Spirit testifieth is true; yet I may doubt whether it was indeed the Holy Spirit that testify'd it or no. Whereas if it proceeded with me upon grounds, they remain, and I have no reason to suspect that which was argued out to me, upon grounds which I still find in me, was either from an ill suggestor, or with an ill design; whereas there may be some plausible pretence of doubt in the matter, if there was only a transient dictate given in to me, without any reference or appeal to that rule by which God hath not only directed me to try my self, but also to try spirits whether they be of him or no.

Nor is there any imaginable necessity of assigning quite another method to the Spirits work as it is a Spirit of Adoption, from that which it holds as it is a Spirit of Bondage: For, as to this latter, when it convinces a person and binds down the condemning sentence upon him; this surely is the course it follows, to let a person see (for instance) they that live after the flesh shall die; But thou p. 113livest after the flesh, therefore thou shalt dye: Or, all that believe not, the wrath of God abides on them; But thou believest not (as it is we know the Spirits work, to convince of not-believing), therefore the wrath of God abides on thee. And what need is there of apprehending its method to be quite another in its comforting-work? Nor is it surely a matter of less difficulty to perswade some that they are unbelievers, and make them apprehend and feel the terror sutable to their states; than others, that they are believers, and make them apprehend the comfort which is proper to theirs. Yea, and is not its course the same in its whole sanctifying-work, to bring home the particular Truth, whose Impression it would leave on the Soul, with application thereof to it in particular; which (as generally propounded in Scripture) men are so apt to wave and neglect; for what is every ones concern, is commonly thought no ones: And what need that its method here should be wholly diverse?

But in whichsoever of these ways the Spirit of God doth manifest his love, it is not to be doubted, but that

There is such a thing in it self very necessary, and to be attained and sought after:

And that it is highly delectable when he doth vouchsafe it,

That there is such a thing to be sought p. 114after, as a communicable priviledg and favour to holy Souls, is evident enough from multitudes of Scriptures. Those that have been occasionally mentioned in speaking (what was thought fit to be said) of the way of his doing it, need not be repeated, unto which we may add, what we find is added to those above-recited words,1 Cor. 2. 9.1 Cor 2:9 Eye hath not seen, &c. the things which God hath prepared for them that love him, v. 10.viz. But God hath revealed them to us by his Spirit. And that Spirit not only gives those lovers of God above-mentioned a clearer view of the things prepared for them, so as that the nature of them might be the more distinctly understood, (as is argued in the latter part of this, and in the following verse); but also of their own propriety and interest in them;v. 12. Now we have received not the Spirit of the world, but the Spirit that is from God, [that we may know the things that are freely given us of God]. Whence therefore they are revealed by the Spirit, not as pleasing objects in themselves only, but as gifts, the evidences and issues of Divine Love; their own proper portion, by the bequest of that Love to whom they are shew'n. Nor is this the work of the Spirit only, as inditing the Scriptures, but it is such a work as helps to the spiritual discerning of these things; such as whereto the natural man is not competent, who yet is capable of reading the Scriptures as well as other men. And what will we make of those words of our Saviour, when having told his Disciples,Joh. 14.John 14 he would p. 115pray the Father, v. 16.and he should give them another comforter, even the Spirit of Truth, that he might abide with them for ever: Even the Spirit of Truth, v. 18.&c. He adds, I will not leave you comfortless, I will come to you; that is, (as is plain) by that Spirit]. And then shortly after subjoins,v. 21. 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. Here is an express promise of this love-manifestation, whereof we speak, by the Spirit, (the Comforter mentioned above); not to those particular persons only, unto whom he was then directing his speech, or to those only of that time and age, but to them indefinitely that should love Christ, and keep his commandments. Which is again repeated in other words of the same import; after Judas (not Iscariot) his wondering expostulation touching that peculiarly of this loving manifestation; Jesus answered and said unto him,v. 23. If any man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. So that such a manifestation as is most aptly expressive of love, such converse and cohabitation as imports most of kindness and endearedness, they have encouragement to expect that do love Christ and keep his words; The same thing no doubt with that shedding abroad of the love of God in their hearts, by the Holy Ghost given to them, mentioned before. And whereas we have so plain and repeated p. 116mention of the seal, the earnest, the first-fruits of the Spirit, what can these expressions be understood to import (and they do not signifie nothing) other than confirmation of the love of God, or assuring and satisfying evidences and pledges thereof.