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

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

p. 173A TREATISE OF Delighting in GOD: From PSAL. 37. 4. Delight thy self also in the Lord, and he shall give thee the desires of thine heart.

PART II.

Concerning the Practice of Delight in GOD.

WE have in the former Part extended the meaning of the words, Delight thy self in the Lord, beyond what they seem at first sight literally to signifie: So as not to understand them meerly as requiring that very single act of Delight to be immediately and directly terminated on God himself; p. 174But to take them as comprehending also the sum of all holy and religious converse with God, i. e. as it is delightful, or as it is seasoned (intermingled, and as it were besprinkled) with delight; and upon the same account, of all our other converse, so far as it is influenc't by Religion.

And I doubt not, to such as shall attentively have considered what hath been said, it will be thought very reasonable to take them in that latitude; whereof the very letter of the Text (as may be alledg'd for further justification hereof) is most fitly capable. For (as was noted upon another Text where we have the same phrase) the particle which we read [in] the Lord, hath not that signification alone, but signifies also [with] or [by] or [besides] or [before] or [in presence of], as if it had been said, Come and sit down with God, retire thy self to him, and solace thy self in the delights which are to be found in his presence and converse, in walking with him, and transacting thy course as before him, and in his sight. As a man may be said to delight himself with a friend that puts himself under his roof; and besides personal converse with himself, freely enjoys the pleasure of all the entertainments, accommodations, and provisions which he is freely willing to communicate with him, and hath the satisfaction which a sober person would take in observing the rules and order of a well-governed house.

According to this (divers) Import of the p. 175Precept enjoining this Duty, it will be requisite to speak diversly of the Practice of the Duty it self:

That is, That we treat of the practice and exercise of Delight;

1. As a thing adherent to the other Duties of Religion.

2. As it is a distinct Duty of it self.

As to the former, our business will be, ITo treat of the exercise of Religion as delightful. Now Religion is delightful naturally and in it self; and makes a mans other actions, even that are not in themselves acts of Religion, delightful also, so far as they are governed and influenc't by it; If that Religion be true, i. e. if it be living, such as proceeds from a principle of Divine life.

Being therefore now to treat of the Practice of this Duty (whereof the account hath been already given), our Discourse must aim at and endeavour these two things, (the former as leading and subservient to the latter), viz.

1. That we may not take up, and rest, or let our practice terminate in a Religion which is not naturally and in it self delightful.

2. That we seek after and improve in that which is.

p. 1761. That which is not so, we have great reason not to acquiesce in, or be contented with, for it is plainly such as will not defray it self, or bear its own charges, as having only cumber and burden in it, no use or end; I mean the dead formality of Religion only. We find it natural and pleasant to carry about with us our own living body; but who would endure (how wearisom and loathsom a task were it?) to lug to and fro a dead carcase?

It will be upon this account needful to

Insist in shewing more distinctly, What sort of Religion it is, that is in it self wholly undelightful.

Propound some things to consideration concerning it, that may tend to beget a dislike of it, and so incline us to look further.

1. That we may know what we are not to take up with; because our present Subject confines us to this one measure of Religion, that it be delightful, it will be proper to limit our Discourse to this Character only of the Religion we are to pass from, as vain and worthless, viz. That which is without delight; which it also will be sufficient to insist on to our present purpose. For since (as hath been largely shewn) the delightfulness of the Religion which is true, and living is intrinsecal, and most natural to it, 'twill therefore be certainly consequent, that which is not delightful is dead, and can serve for nothing.

p. 177And yet here it will be necessary, for Caution, to insert,

1. That even such Religion as is true and living, and consequently in it self delightful, yet may by accident sometimes, not appear or be thought so; because either variety of occasions may divert from minding, or some imbittering distemper of spirit may hinder the present relishing of that pleasure which is truly in it. As a man may eat and feed on that, which is very savoury and good; and yet, though his taste be not vitiated, but because he reflects not, may not every moment have that present apprehension that it is so; much more if the Organs of taste be under a present distemper. But, if they be not so, any one's asking him how he likes that dish, (because that occasions a more express animadversion), will also draw from him an acknowledgment that it is pleasant and savoury.

2. That a dead Religion may be thought delightful; and through the ill temper of the subject, a pleasure may be apprehended in it, which doth not naturally arise from it; that is, The meer external part of Religion may be flexible, and be accidentally perverted into a subserviency to some purposes which Religion of it self intends not, in respect whereof a delight may injuriously (and as by a rape) be taken in it, as is said by the Prophet of an hypocritical people,Isa. 58. 2.Isa 58:2 Yet they seek me daily, and delight to know my ways, as a Nation that did righteousness; they take delight in approaching to God. p. 178Therefore, that which is here intended, is not, that the Religion should be rejected, in some present exercises whereof we have not the actual relish of a present pleasure (as that should not be embraced, wherein upon any whatsoever terms we find it); but that which can rightfully, and upon just terms afford us none; and which upon our utmost enquiry and search, cannot in reason (as it is not unfit that spiritual reason should be imployed in making a judgment what may) be thought spiritually delectable.

We shall therefore in some particular heads, give a short account of such Religion, as rationally cannot but be judged undelightful, or which hath not that in it which can yield pleasure to a sound and well-complexioned spirit; but that if any be taken therein, that very pleasure is so unnatural and out of kind, as to be the argument rather of a disease in the Subject, than of any real goodness in the thing it self.

Whereunto we only premise this two-sold general Rule, whereby an undue and unnatural delight may be estimated and judg'd of.

1. That such delight may be justly deem'd unnatural which is taken in any thing besides, and with the neglect of the proper use and end which it most fitly serves for.

2. Such as is accompanied with a real hurt, greater than the delight can countervail, or as is so far from taking in profit and benefit in conjunction with it, as that the damage and p. 179prejudice which it cannot recompence, is inseparable from it; which rules will be the more fitly applicable to the present case; for that (as hath been formerly observed) the delight which accompanies the acts and exercises of Religion, or that flow from it, though it be natural thereto, yet is not the only or chief end of those acts; but they have another more important end, unto the prosecution whereof by such acts delight is only adherent: Whence the delight cannot but be most preposterous and perverse, which is taken in such things as do either not serve the more principal design of Religion; or much more that are repugnant and destructive of it.

By these Rules we may plainly see what delight in the general is to be accounted undue.

As by the former Rule we would justly reckon that an undue delight which a man should take in his food, if he only please himself with the looking on the handsom garnishing of the dishes, which he loaths in the mean time and refuses to taste; or which a covetous miser takes in having wealth hoarded up, which he is pleased often to view and cannot endure to use.

And by the latter, That were most irrational delight, which in a Fever one should take in gratifying his distempered appetite, whereby he doth not so much relieve nature as feed his disease.

And so we may say, that Religion is undelightful, i. e. not duly delightful.

p. 1801. Which consists wholly in revolving in ones own mind the notions that belong to Religion, without either the experience, or the design and expectation of having the heart and conversation formed according to them. So the case is with such as content themselves to yield the principles of Religion true, and behold with a notional assent and approbation the connexion & agreement of one thing with another: But do never consider the tendency and aim of the whole; or that the Truth of the Gospel is the Doctrine that is according to godliness; 1 Tim. 6. 31 Tim 6:3or such as is pursuant to the design of making men godly; of transforming them into the Image of God, and framing them to an entire subjection to his holy and acceptable will; that bethink not themselves the Truth is never learned as it is in Jesus, except it be to the renewing the Spirit of the mind, Eph. 4.Eph 4the putting off the old man, and the putting on of the new. When this is never considered, but men do only know, that they may know; and are never concerned further about the great things of God, than only to take notice that such things there are offered to their view which carry with them the appearance of Truth, but mind them no more than the affairs of Eutopia, or the world in the Moon; what delight is taken in this knowledg, is surely most perverse. There is a pleasure indeed in knowing things, and in apprehending the coherence of one Truth with another; but he that shall allow himself to speculate only about things wherein his life is concerned, and shall entertain himself with p. 181delight in agitating in his mind certain curious general notions concerning a disease or a crime that threatens him with present death, or what might be a remedy or defence in such a case, without any thought of applying such things to his own case, or that the case is his own, one may say of such pleasure it is mad; or of this delight, What doth it? or he that only surfeits his eye with beholding the food he is to live by, and who in the mean time languishes in the want of appetite, and a sickly loathing of his proper nutriment; surely such a one hath a pleasure that no sober man would think worth the having.

And the more any one doth only notionally know in the matters of Religion, so as that the temper of his spirit remains altogether unsutable and opposite to the design and tendency of the things known; the more he hath lying ready to come in judgment against him; and if therefore he count the things excellent which he knows, and only please himself with his own knowledg of them, 'tis but alike case as if a man should be much delighted to behold his own condemnation written in a fair and beautiful hand: Or, as if one should be pleased with the glittering of that sword which is directed against his own heart, and must be the present instrument of death to him: And so little pleasant is the case of such a person in it self, who thus satisfies his own curiosity with the concernments of eternal life and death, that any serious person would tremble on his behalf, at that wherein he takes p. 182pleasure, and apprehend just horrour in that state of the case whence he draws matter of delight.

2. 'Tis yet a more insipid and gustless Religion which too many place in some peculiar opinions, that are either false, and contrary to Religion, or doubtful and cumbersome to it, or little and inconsiderable, and therefore certainly alien to it, and impertinent. For if that Religion only be truly delightful which hath a vital influence on the heart and practice, as that must needs be indelectable, which is only so notionally conversant about the greatest truths, as that it hath no such influence; much more is that so, which is so wholly coversant about matters either opposite or irrelative hereto, as that it can have none. It must here be acknowledg'd that some Doctrines not only not revealed in the Word of God, but which are contrary thereto, may (being thought true) occasion the excitation of some inward affection, and have an indirect influence to the regulating of practice also, so as to repress some grosser enormities. As the false notions of Pagans concerning the Deity, which have led them to Idolatry, have struck their minds with a certain kind of reverence of invisible powers and perhaps rendered some more sober and less vicious than had they been destitute of all Religious sentiments.

And yet the good which hath hence ensued, is not to be refer'd to the particular principles of Idolatry, which were false; but to the more general principles of Religion, which were p. 183true. Yea, and though such false principles viewed alone, and by themselves, may possibly infer somwhat of good; yet that is by accident only, and through the short-sightedness and ignorance of them with whom they obtain; who, if they did consider their incoherence with other common notions and principles most certainly true, would receive by them (if thought the only Principles of Religion) so much the greater hurt, and become so much the more hopelesly and incurably wicked: As most manifestly the principles which (lookt upon by themselves) while they are reckon'd true, do lead to Idolatry, and consequently, by that mistake only, to some Religion; do yet, being really false, lead to Atheism, and of themselves tend to subvert and destroy all Religion. Therefore such Doctrines as cohere not with the general frame of Truth, whatever their particular aspect may be, considered apart and by themselves, are yet in their natural tendency opposite and destructive to the true design of Religion, and the pleasure which they can any way afford, is only stol'n and vain; such as a person takes in swallowing a potion that is pleasant, but which, if it perform what belongs to it, he must with many a sickly qualm refund and disgorge back again.

We also acknowledg some Truths of less importance, may be said to concern practice, though not so immediately. Nor is it therefore the design of this Discourse to derogate from any such, that are of apparently Divine p. 184Revelation or Institution; which, however they justly be reckoned less than some other things, yet for that very reason as they are reveal'd by God for such an end, are by no means to be esteemed little, or inconsiderable; be their subserviency to the great design of Religion never so remote. VponUpon the account of which subserviency, they are also to be esteem'd delectable, that is, in proportion thereto; but when they are so esteem'd beyond that proportion, and are exalted into an undue preference to their very end it self; so as that, in comparison of them, the great things of Religion are reckoned low, frigid, sapless things; when men set their hearts upon them abstractly, and without consideration of their reference and usefulness to the greater things of Religion; The delight that is so taken in them, argues but the disease of the mind that takes it, and so great a degree of dotage, that a serious person would wonder how men can please themselves with such matters, without considering, and with the neglect of so great things they have relation to.

3. And hither is to be refer'd the much less rational pleasure which is taken by some in the meer dress wherewith such notions and opinions may be artificially clothed by themselves or others; Rhetorical flourishes, a set of fine words, handsom cadencies and periods, fanciful representations, little tricks and pieces of wit, and (which cannot pretend so high) pitiful quibbles and gingles, inversions of sentences, the pedantick rhyming p. 185of words, yea and an affected tone, or even a great noise, things that are neither capable of gratifying the Christian nor the man; without which even the most important weighty matters do to so squeamish stomachs seem gustless and unsavoury, and are reckon'd dull and flat things. And most plain it is, (though it is not strange, that so trifling minds should impose upon themselves by so thin a sophism), that such are in a great mistake, whose delight being wholly taken up in these trifles, do hereupon think they taste the delights of Religion; for these are nothing of it, are found about it only accidentally; and by a most unhappy accident too, as ill (for the most of these things) agreeing to it, and no more becoming it than a Fool's Coat doth a prudent grave person; and the best of them agreeing to it but in common with any thing else, about which such arts may be used; so that they are no way any thing of it, or more peculiarly belonging to it, than to any theam or subject besides, unto which such ornaments (as they are thought) can be added. How miserably therefore do they cheat themselves, who, because they hear with pleasure a discourse upon some head of Religion thus garnished, according to their idle trifling humour; and because they are taken with the contrivance of some sentences, or affected with the loudness of the voice, or have their imagination tickled with some phantastical illustrations, presently conclude themselves to be in a Religious transport, when the things p. 186that have pleased them have no affinity or alliance with Religion, befal to it but by chance, and are in themselves things quite of another Country!

4. Of the like strain is the Religion that is made up all of talk. And such like are that sort of persons, who love to discourse of those great things of God wherewith it was never their design or aim to have their hearts stamped, or their lives commanded and governed. Who invert that which was the ancient glory of the Christian Church, We do not speak great things, but live them. And are pleased with only the noise of their own (most commonly insigficant sensless) words; unto whom how ungrateful a relish would that Precept have, Be swift to bear, slow to speak!

And how much to be regretted a thing is it, That the delights of practical living Religion should be so lost, and vanish into a meer lip-labour! Things of this nature are to be estimated by their end, and the temper of Spirit which accompanies them; Which unto a serious and prudent observer, are commonly very discernible and easie to be distinguisht. It's an amiable lovely thing to behold those that are intent upon the great business of Religion themselves, provoking others also with serious gravity unto love and good works. And it will ever stand as a monumental character of them that feared the Lord, that they spake often one to another upon this account.Mal. 3.Mal 3 But the pretence of this is odious, when the thing designed is nothing but self-recommendation, p. 187and the spirit of the pretenders is visibly vain and empty; and when it is apparent they take delight, not in the things they speak of, but only in this thing it self, speaking much. No breath is then more fulsom; And the better the things are, the worse it is to have no more savour of them.

5. Again, The Religion is a-kin to this, which stands all in hearing. 'Tis as remote (at least) from the heart, when it is wholly placed in the ear, as when it's all in the tongue. As it is with them that are hearers only, Jam. 1.Jas 1not doers of the word, deceiving their own souls. When the Preacher is to them as a very lovely song, Ezek. 33.Ezek 33of one that can play well on an instrument, and they hear his words, but do them not. And it is natural to the same sort of persons to be pleased indifferently with either of these, as the Athenians were in hearing or telling some new thing. Only that this difference most commonly appears with the persons we intend, that when the things they delight to hear, must be ever new, or at least new drest; the things they speak, shall be everlastingly the same. How perverse a delight is that? Whereas 'tis the glory of substantial Religion, that the principal things of it can never grow old, or be dry: Their ears still itch after novelties; a plain argument that it is not Religion it self that pleases them (which cannot change), but the variable accessory modes of representing it.

However, there is certainly very often a distemper appearing among those that profess p. 188Religion, in coveting to hear unto excess, and beyond what is either sutable or designed unto use and profit. When the pleasure of a delightful revolving of the ever-fresh and fragrant Truths of the Gospel, and reducing them to answerable practice, is lost and stifled, by heaping on of more than can be digested. And many an hopeful birth of pious and holy dispositions, affections, and good works, is suppressed or enfeebled by an untimely superfetation.

6. Lastly, 'Tis a most undelightful Religion, which consists intirely in the external additaments and forms of Worship, which this or that party have chosen to affix to it. Yea, though those forms be never so certainly of Divine Prescription; which, however God hath appointed them, were never appointed or intended by him to be our Religion, but to be subservient helps and means to it. Being enlivened by it, they are comly and delightful; but sever'd and cut off from it, or the course of vital spirit that should flow into them being obstructed and represt, they have no more pleasure in them than a dead arm or finger. Such Divine appointments themselves, severed from the things wherein substantial Religion consists, have been an abomination to the Lord, Isa. 1.Isa 1(Your new Moons and Sabbaths, &c. my Soul hates), and then sure there is little reason they should be a delight to us. If they be, it is as fond and trifling a delight, as when one hath the opportunity of conversing with some excellent person, to neglect all p. 189his wise sayings, and pleasant instructive discourses, and only to please ones self in viewing his handsom apparel; yea, though I should know at the same time, that I thereby greatly displease him whom (as is also supposable) I were greatly concern'd to please. Thus it is with them that mind only the solemnity of Gods worship, not the design. And more gross the matter is, with such as be their observance of the external modes of Religion, think to expiate the badness of their most vicious conversation; That will steal, and murder, and commit adultery, oppress the stranger, the fatherless and the widow; and yet presume to stand before the Lord in his house, Jer. 7.Jer 7and cry, the Temple of the Lord, &c. This is the Pharisaical Religion, that is scrupulous in tything Mint, Annise, and Cummin, and neglects the weighty things of the Law, Justice, Judgment, and Truth.

These men delight in what not only is dead in it self, but will be mortal unto them. And if the Divine Institution of the things wherewith they so vainly please themselves, will not bear them out, much less their own; be their discriminating denomination or profession what it will.

And now all these things (whether severally or together) and whatever else of like kind do at the best make but a dead, and consequently an undelightful Religion, such as hath no pleasure in it, because it hath no life: It remains therefore,

2. To shew, how unfit such a Religion is p. 190to be chosen or rested in. And surely since (as appears from what was formerly said) the perswading of men to become religious or godly, is but an inviting them to a state and course wherein they may delight themselves with God; or to a life of pure and heavenly pleasure; That is only the vain shew of Religion, which affords nothing of that pleasure. And how unreasonable and foolish is it when Religion it self is the thing we pretend, to let our selves be mock'd (as we mock others, and vainly attempt to mock Him also, who is not to be mocked) with the meer empty shew and appearance of it!

That we may be here somewhat more particular, let it be considered,

1. That the Religion which is in it self undelightful, is, for the same reason for which it is so, uncapable of growth; that is, because it is a dead thing. For that reason it is without delight; and for the same reason admits not of improvement: It wants the self-improving Principle. He that drinks of that water (saith our Saviour) which I shall give him, Joh. 4.John 4it shall be in him as a well of water springing up in him unto life eternal. That only Principle of all true Religion and Godliness, The Divine Nature, the Seed of God, is of that heavenly tendency, it aims and aspires upward, and will never cease shooting up till it reach Heaven; and the pleasure and delightfulness of it stands much in its continual springing up towards a perfect state▪ from a grain of Mustard-seed to the talness of a Cedar. p. 191'Tis pleasant to behold its constant undecaying greenness and verdure; such as renders its Subject like a tree planted by the rivers of water that brings forth fruit in season, whose leaf also doth not wither, and whatsoever he doth prospers. Psas. 1.Or as plants set in the House of the Lord, that flourish in the Courts of their God. That shall still bring forth fruit even in old age,Psal. 92.Ps 92 and be fat and flourishing. The dead dry forms, or other appendages of Religion, that have no communion with a living root, or the Religion that is only made up of these, gives no such hope of improvement. A great and most considerable prejudice against any thing that pretends to the name of Religion; which being at first an imperfect thing (as that especially which it self is but pretence and shadow cannot but be) if it shall never be expected to be better, can have little claim or title to any excellency. The value even of true Religion, though it be of an excellent nature and kind, stands much in the hopefulness and improveableness of it; and is not so much to be considered in respect of what it is, as what it shall come to. This lank spiritless Religion assoon as you assume and take it up, you know the best of it. 'Tis not of a growing thriving kind; Never expect better of it. 'Tis true, the notional knowledg, opinionativeness, and external observances, which we have spoken of, may be so increased, as an heap of sand may be; but the Religion of such grows not as a thing that hath life in it, by vital self-improvement.

p. 1922. Nor for the same reason can it be a lasting thing. For it wants what should maintain it. It will, as a vesture, wear and grow old; or, being as a cloak put on to serve a present turn, is, when that turn is served, as easily thrown off, i. e. being found to be more cumbersom than useful. What hath living Union with a mans own self, it's neither his ease nor convenience; he neither affects, nor can endure to lay it aside.

It is given as a character of an hypocrite (one who therefore must be understood to carry with him some shew and face of Religion, and to want the living Root and Principle of it) that he is inconstant in his Religion;Job 27. 10.Job 27:10 will he at all times call upon God? or will he be constantly religious? The interrogative form of speech implies more than a meer negative; That is, doth not only say that he will not at all times call upon God, but that 'tis absurd to say or think that he will. For it is an appeal to common reason in the case; as if it had been said, Can any man think that such a ones Religion will be lasting? It imports a disdain it should be thought so. What? he call upon God at all times; a likely thing! no; the matter is plain, his Religion is measured by his secular interest, and he will only be so long Religious as will serve that purpose. And the reason is plainly assigned in the foregoing words, Will he delight himself in the Almighty? His Religion hath no delight with it; 'tis a languid faint spiritless thing, a dead form. If it had life, it would have pleasure in it; p. 193and then the same vital principle that would make it pleasant, would make it lasting and permanent also.

3. While it doth last, it wants the fruit and profit, which should be designed and sought by Religion; even for the same reason for which it is without delight, it is also fruitless and vain, i. e. because it hath no life in it: So that all that is done in this way of Religion is only labour and toil to no purpose. And what do or can we propose to our selves from Religion, as the proper design of it, but to have our spirits fitted to the honouring and enjoying of God, unto service to him, and blessedness in him; and that we may hereupon, actually both serve and enjoy him? Both these chiefly depend upon his favourable acceptance of us. He will neither reckon himself served by us, nor allow himself to be enjoyed, if he be not pleased with us. And how shall we expect to please him with that, wherewith, the more our minds come to be rectified and made conformable to the rule of righteousness and life, the more impossible it is that we can be pleased our selves? Can we please him by a Religion that is in it self unsavoury, spiritless and dead; and that affords not to our selves the least relish of true pleasure? And partly the success of our Religion in the mentioned respects, depends upon the due temperament our spirits receive by it; But what good impression can that light chaffie empty Religion, that hath been described, ever be hoped to make there? Is it a likely means of p. 194refining and bettering our spirits? Even as it is void of spiritual delight it's also of spiritual benefit; for certainly our spirits are like to embrace and retain nothing in which they can take no pleasure. How vain then is that Religion by which we can neither please God nor profit our selves?

4. It ought to be considered how foolish a thing it is, and unworthy of a reasonable creature to do that in a continued course and series of actions wherein we can have no design, and do aim at nothing; Even they that place their Religion in things so remote and alien to the Spirit and power of it, do yet spend a considerable part of their lifes-time in those things. And how becoming is it of a man to have spent so much of his time in doing nothing? And that from week to week, or from day to day, the seasons should return, of which he hath constantly this to say, Now comes the time of doing that whereof I can give no account why I do it!

That there should be so constant a defalcation of such portions of time for that which a man can neither call business nor recreation, which tends to no advantage in any kind. For it tends not to promote his secular interest but in so indirect and by-a-way, and with so sinister and basely-oblique respects, as an honest man would abhor, and an ingenious man be ashamed to profess; And his spiritual and eternal interest much less. This were therefore the same thing as to proclaim ones self a fool or a vain trifler. The things that p. 195have been instanc't in (considered so abstractly from the substance of Religion, as we have considered them) being such, some of them, as carry not with them so much as that very shew of wisdom, Col. 2. 23.Col 2:23of which the Apostle speaks: And others of them, so faint a shew, as it ill becomes a wise man to be pleased with, while they do his better part no good, and carry not that shew in any provision (as that word foreign sometimes signifies) for the satisfying of the flesh.

And yet it is to be withal remembred that this (waste and lost) time of their life, is all that such persons allot to their everlasting concernments; and that the things which have been mentioned (some or other of them; for all do not always concur with the same persons) are not made subservient to; but are substituted in the room and stead of the Religion by which those concernments should be provided for. And is this a wise provision for Eternity? What, man? A few empty unimproved notions! a by-opinion or two! the flourishes of a little pedantique art tickling thy toyish fancy! the motion of thy (only) busie and labouring tongue! or the thirst and satisfaction of thy vain ear! the bowing of thy hypocritical knee! Are these all that thou designest, or will mind to do for thy Soul? Are these like well to supply the place of living Religion? to serve thee instead of inward acquaintance with God? of being really and habitually good and holy? of doing good and walking in the path of p. 196life? What a Soul hast thou that can live upon chaff and air, and be sustained by the wind? Hast thou no need of quickening influence from God? no hunger after the heavenly hidden Manna? and the fruits of the Tree of Life? What use makest thou of thy Understanding, or of the Reason of a man, when thou thinkest such empty vanities as thou trustest in can do the office, or attain the ends of true Religion? How much more rational were it to pretend to nothing of Religion at all, than to think such a one will serve the turn!

5. Consider, what reflections are likely to be made upon this matter hereafter, when thy short course in this world is run out. Will it be a grateful remembrance to thee that thou wast so long hovering about the borders of Religion? and wast at the very door and wouldst not enter in? That thou didst so often think and speak, and hear of the things wherein Religion stood, but wouldst never allow thy self to taste the pleasant relishes thereof? To have been so nigh to the Kingdom of God, and yet an alien to it, to the righteousness and peace, and joy in the Holy Ghost wherein it consists! That thou didst only please thy self with the painted Casket (made fine, as thou thought'st, but only with thine own Pencil) wherein so rich a Jewel was; and retaining that, threw'st away this as a thing of nought! will not these be wounding thoughts?

6. Let it be seriously pondered how offensive it must be to the jealous God that any should thus p. 197trifle with him and his holy things, under a shew and pretence of Religion and Devotion to him. Not to please him by the sincerity and truth of our Religion, loses the end and reward we would expect. But that is not all. To provoke him by the hypocritical pretence and abuse of it, cannot but infer a sharp revenge which it may be we expected not.

And let us bethink our selves how high the provocation is: Either we design to please, honour and enjoy him by that irrational and undelightful course of Religion, or we do not; If we do not, This signifies nothing but highest contempt and defiance of him; and that we care not for his favour, nor fear his displeasure: Yea, inasmuch as such Religion is pretended as an homage to him, it is nothing really but most profane and insolent mockery; as if we would join in the same breath and in the same act, Hail Jesus and Crucifie him; and at once invest him with the purple Robe, and spit in his Face: But if we have such a Design, and do really think to please him by such trifling with him; and that these vain fancies and formalities shall make amends for all our neglects of him through the whole course of our lives besides; Then how vile thoughts have we of him! what do we make of the God we serve? How justly may that be applied to us, Ye worship ye know not what! Joh. 4.John 4Who gave us our Idaea of that ever blessed Being? It is not God, but a despicable Idol of our own creating we are thinking to please. We may see how well he p. 198is pleased with the external shew and the appendages of Religion (which being his own appointments would in conjunction and in subserviency thereto have signified somewhat, but disjoined from it, and accompanied with the neglect and abandoning of real piety, and righteousness signified nothing but an affront to him) in that remonstrance by the Prophet; He that killeth an oxe is as if he slew a man; Isa. 66. 3.Isa 66:3he that sacrificeth a lamb as if he cut off a dogs neck; He that offereth an Oblation as if he offered swines blood; He that burneth Incense as if he blessed an Idol. He is pleased with their Religion as he would be with murder, profaneness and Idolatry. And is it strange this should be his estimate, when he is hereby practically represented as such a one that will not be displeased with real wickedness, and that will be pleased with the thinnest and most superficial shew of Devoton?

They therefore make a fair hand of their Religion, who are so far from pleasing God by it and advantaging themselves, that they wound their own Souls (as they are most like to do that handle so awkardly such an edg'd tool) and render God their most avowed enemy. The Religion then which hath no delight in it hath so much of folly, incommodity and mischief, that measuring it by the Rules which were premised, we may see sufficient reason why such a Religion should not be chosen or rested in. And that we are concerned to look further.

p. 199Wherefore we proceed next,

2. To the other Head we proposed, The positive judgment we are to make, What Religion is fit to be chosen, and wherein we may safely acquiesce; whereof we shall only give the account which the subject we have in hand allows to be here given, i. e. That it be such as is in it self rationally and justly delectable. And though Religion is not to be chosen only, or chiefly, for the delightfulness of it; yet since, as we have seen, only that Religion is true which is delightful; that only which is delightful is fit to be chosen. So that this is a certain character (though not the chief cause) of the eligibleness of Religion. And when it is so expresly enjoyn'd us as a duty, To delight our selves in the Lord; If, as hath been shew'n, this be within the meaning of the Precept, That, in the general, we delight our selves in a way and course of Religion; It is plain, such Religion only can be meant or intended, as can afford us matter of delight, or as is in it self truly and really delectable.

And here we shall not need to repeat what hath been so largely discoursed in the former part, tending to shew the rich matter of delight which the several exercises of true living Religion, and all the actions influenced and directed by it, do carry in them. It will only be requisite, to offer somewhat partly to direct, partly to excite unto that de…l pleasant life.

p. 2001. For Direction, Let such Rules be observed as these which follow.

1. Endeavour to have a mind well-instructed in the knowledg of such things as more directly concern the common practice of a Religious man, as such. That is, to be throughly insighted into practical Truths, or into that Truth which is after Godliness.

It hath been the merciful vouchsafement of the Divine Goodness, so to order it, that those things are plain and but few, which are of more absolute necessity in Religion; as may be seen by the summary accounts which we find sometimes given thereof, Repentance towards God, Act. 20.Acts 20and Faith towards our Lord Jesus Christ; which two things (intimated to comprehend the whole Counsel of God) do manifestly suppose the state of apostacy, and express the way of remedy; whereinto, when we are brought, How succinct and clear a recapitulation of our Duty have we in that of our Saviour, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind: And thou shalt love thy Neighbbour as thy self! To a well-complexion'd spirit, how comprehensive and full, how savoury and acceptable will these things appear! Nor would such a one part with the substantial fulness of these few words for all the treasures of both the Indies. How truly is it called,Rom. 12. 2Rom 12:2 That good, that acceptable and perfect will of God! And how fitly to be prefer'd before thousands of Gold and Silver!

Things of highest value are not bulky; p. 201their excellency is the greater by being contracted; and that, being in themselves precious, they are so conveniently portable. How easily are these dictates carried about with us through our whole course! And how universally useful are they for the well-guiding of it, to such as have a greater mind to do their duty than move questions about it!

Two things are both opposite to this Rule, and not a little prejudicial to the delight of Religious conversation, (by which it will appear, how conducible to it the matter here directed is), viz.

Excessive curiosity in the speculation of Truths belonging to Religion; without designing to refer them to practice; which hath been animadverted on before. And,

An equally-excessive scrupulosity about matters of practice. It were indeed an argument of a desperate mind, and destitute of any fear of God, To be careless what we do, and unconcern'd whether the way we take, in this or that case, be right or wrong. But it is certain, there may be an excess in this matter, and too often is; that is, there may be a scrupulosity which is both causless and endless. There is surely some medium in travelling between a careless wandering we mind not whether, and a perpetual anxiety whether we be in our way or no, with often going back to enquire. This would quite destroy both the pleasure of the journey, and the progress of it. Some difficulties may occur, which should justly occasion one to make a stand and p. 202consider: But probably, very many cases that some do agitate with much disquiet to themselves and others, would soonest be expedited by sincerity, and reducing them to the Law of Love.

It would however make much for our pleasant delightful walking on in the way of God, To have a mind (informed once and establisht throughly in the belief of the principal Doctrines of Christian Religion) well furnisht also with the most useful practical Precepts, which might at every turn be ready at hand to be apply'd upon emergencies; which they whom predominant self-interest or corrupt inclination render not difficult to the apprehending of their duty, (our way is not usually otherwise so very intricate), may cheerfully and innocently guide themselves by. He that walketh uprightly, walketh surely. Though some mens way may, by the circumstances of their conditions, be much more perplext than others, who are therefore concerned to be the more wary. But the difficult toil and tug that some have with themselves, is, how by contrived explications they may make their Rule bend and yeild to their self-byast humours and ends; which because they find it not easie to do, with full satisfaction to their consciences, (that see more than they would have them, and are yet not of authority enough with them to govern and command their practice), it is not strange, they intangle and even lose themselves amongst thorns and briars, and meet p. 203with little delight in their way. Wherefore,

2. Be principally intent to have your Soul become habitually good and holy, by its own setled temper and complexion inclin'd and made sutable to the way of righteousness and life. It was, no doubt, with a very sweet gust and relish of pleasure, that the Psalmist utters that gratulatory acknowledgment of the Divine goodness in this,Psal. 23. 2.Ps 23:2 He restoreth my Soul; he leadeth me in paths of righteousness, for his names sake. The paths of righteousness are very agreeable and pleasant to a restored, a sound and healthy Soul; to one that is now got into a good habit, and a setled state of spiritual strength. You may therefore take the meaning and substance of this Precept, in the Apostles (more-authoritative) words, Be ye transformed in the renewing of your mind, Rom. 12. 2Rom 12:2that ye may prove what is that good, that acceptable and perfect will of God. You can never (q. d.) have a proof it (the very palate of your Soul will be vicious and still disaffected till then, that is,) till that transformation and renewing change have past upon you. Then it will be pleasant to you to know the will of God; your delight will be in the Law of the Lord, and in his Law you will meditate both day and night. And it will be more pleasant to do it. You will esteem the words of his mouth as your appointed food, and it will be as your meat and drink to do his will. You can easily apprehend how toilsom and painful any thing of business and labour is to a person p. 204that languishes under some enfeebling lazy disease: A like case it is, when you would put one upon doing of any thing spiritually good, that is listless, indispos'd, to every good work reprobate. How will the heart recoil and give back! with how vehement a reluctation will it resist the proposal, as if you were urging it upon flames or the Swords point! The carnal mind is enmity against God, Rom. 8. 7.Rom 8:7and is not subject to his law, nor indeed can be. But when once the law of God is within your heart, Psal. 40. 8.Ps 40:8you will delight to do his will. To one that is born of God,1 Joh. 5▪1 John 5 and hath (therefore) overcome the world, his commands are not grievous. Know therefore, you must be good (really and habitually so) in order to your doing good with any delight,Psal. 119. 68.Ps 119:68 in conformity to the blessed God himself (your pattern,) who therefore exercises loving-kindness, Jer. 9. 23.Jer 9:23judgment and righteousness in the earth, as delighting in these things. You must be partaker of a Divine nature, and have the heart-rectifying communication before discoursed of, and become Gods own workmanship (a second time) created in Christ Jesus unto good works. Eph. 2.Eph 2'Tis not to be hoped, it can be delightful to act against inclination; or that a forced imitation of that good whereof you want the implanted vital principle, can be any more pleasing to you than it is to God, whom you cannot mock or impose upon by your most elaborate or specious disguises. And therefore, since that holy heart-rectitude must be had, it must be sought earnestly and without rest. Often p. 205ought Heaven to be visited with such sighs and longings sent up thither, O that my ways were directed to keep thy righteous judgments. Psal. 119.Ps 119Let my heart be sound in thy statutes, that I be not ashamed. And it should be sought with expectation of good-speed and without despair, remembring we are told, If we ask, we shall receive; if we seek, we shall find; if we knock, it shall be opened unto us; yea, that our heavenly Father will much more readily give his Holy Spirit to them that ask, than you would bread to your Child that calls for it, rather than a stone.

3. When once you find your spirit is become in any measure well-inclin'd, and begins to savour that which is truly good; know yet, that it needs your continual inspection and care, to cherish good principles and repress evil ones. Your work is not done as soon as you begin to live; as care about an Infant ceases not as soon as it is born. Let it be therefore your constant business, to tend your inward man; otherwise all things will soon be out of course: God hath coupled delight with the labour of a Christian, not with the sloth and neglect of himself;Prov. 4.Prov 4 The heart must then be kept with all diligence, or above all keeping, in as much as out of it are the issues of life: All vital principles are lodg'd there; and only the genuine issues of such as are good and holy, will yeild you pleasure. The exercises of Religion will be pleasant when they are natural, and flow easily from their own fountain; but great care must be taken that the fountain p. 206be kept pure. There are other springs besides, which will be apt to intermingle therewith their bitter waters, or a root of bitterness, whose fruit is deadly, even that evil thing, and bitter forsaking the Lord. I wonder not, if they taste little of the delights of Religion that take no heed to their spirits. Such a curse is upon the nature of man, as is upon the ground which was cursed for his sake, (till the blessing of Abraham through Jesus Christ do take place,Gal. 3. 14.Gal 3:14 even the Promise of the Spirit), that it brings forth naturally thorns and thistles, and mingles sorrows with his bread. But that promised blessing, that will enable a man to eat with pleasure, comes not all at once; nor do the encreases of it come on, or the pleasant fruits of righteousness spring up, but in them that give all diligence, 3 Pet. 1.to add to their faith, vertue; and to vertue, knowledg; and to knowledg, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity: Which would make that we be not barren nor unfruitful in the knowledg of our Lord Jesus Christ. Otherwise, look in upon thy Soul when thou wilt, and thou wilt have no other than the dismal prospect of miserable wastes and desolation. Consider it seriously, wretched man! who tillest thy Field, but not thy Soul; and lovest to see thy Garden neat and flourishing, but lettest thy Spirit lye as a neglected thing, and as if it were not thine.

We are directed for the moderating of p. 207our care in our earthly concernments, to consider the Lillies how they grow without their own toil, and are beautifully array'd without their spinning; But we are taught by no such instances, to divert or remit our care of our inward man. To these concernments, let us then apply and bend our selves; That is, carefully to observe the first stirrings of our thoughts and desires; to animadvert upon our inclinations assoon as they can come in view, upon our designs in their very formation; and enquire concerning each, whence is it? from a good Principle or a bad? whither tends it? to good or hurt? will not this design, if prosecuted, prove an unjustifiable self-indulgence? Does it not tend to an unlawful gratifying of the flesh, and fulfilling some lusts thereof? If so, let it be lop't off our of hand, and the axe be laid even to the root: strike at it, favour it not: Think with thy self, this, if spared, will breed me sorrow; so much as I give to it, I take away from the comfort of my life; and spend of the stock of my spiritual delight in God; Shall I let sin, the tormentor of my Soul, live and be mantain'd at so costly a rate? If any good inclination discover it self, cherish it, confirm and strengthen it. Look up, and pray down a further quickening influence; Say with thy self, now that heavenly Spirit of Life and Grace begins to breath, More of this pleasant vital breath thou blessed and holy Spirit! Account this a Seed-time, Now the light and gladness are a sowing in thy soul (which are wont to be for the p. 208righteous and upright in heart), and do promise ere long, a joyful Harvest.

But if thou wilt not observe how things go with thy Soul, despair that they will ever go well.

4. Be frequent and impartial in the actual exercise of gracious Principles; or in practising and doing as they direct: Your actual delight arises from and accompanies your holy actions themselves, and is to be perceived and tasted in them; not in the meer inclination to them which is not strong enough to go forth into act. And as these Principles are more frequently exercised, they grow more lively and vigorous, and will thence act more strongly and pleasantly; so that your delight in doing good, will grow with the Principles it proceeds from.

But then you must be impartial and even-handed herein, as well as frequent; and run the whole compass of that Duty which belongs to you as a Christian.1 Tim. 4.1 Tim 4 Exercise your self (as we find the direction is) unto godliness; and in such acts and parts of godliness chiefly and in the first place, as may be the exercise of the mind and spirit, in opposition to the bodily exercise (whether severities imposed upon, or performances that require the Ministery of that grosser part) to which this nobler kind of exercise is justly prefer'd. Turn the powers of your soul upon God; Act seasonably the several graces of the Spirit that terminate directly upon him. Let none grow out of use. At some times Repentance, at p. 209others Faith, now your Love, then your Fear; none of these are placed in you, or are sanctified in vain. Retire much with God; learn and habituate your selves unto secret converse with him; contemplate his Nature, Attributes and Works for your excitation to holy Adoration, Reverence and Praise.

And be much exercised in the open Solemnities of his Worship; there endeavouring that though your inward man bear not the only, it may the principal part. How delightful a thing is it, to be paying actual avow'd homage to the great Lord of Heaven and Earth before Angels and Men!

And never think your Religious and Devotional Exercises can acquit you, or supply the want and excuse the absence of Sobriety and Righteousness. Exercise a just authority over your selves. Keep your imagination, passions, sensitive appetite under a due restraint, so as to be moderate in your desires and enjoyments, patient as to your wants and sufferings: Do to others as you would be done unto: Study common good: Endeavour, so far as your capacity can extend, all about you may be the better for you: Forbear and forgive the injurious, relieve the necessitous, delight in good men, pity the bad, be grateful towards friends, mild and unrevengeful towards enemies, just towards all: Abhor to do not only a dishonest, but even a mean and unworthy act, for any self-advantage: And all this out of an awful and p. 210dutiful respect to God; by which the ordinary actions of your life may become as so many acts of Religion, or be directed and influenc't thereby, tinctured as it were with the savour of godliness. Pass thus, in your continual practice, through the whole circle of Christian Duties and Graces, with an equal respect to all Gods Commandments, not so partially addicting your selves to one sort of exercise, as to disuse and neglect the rest; which kind of partiality is that which starves Religion, and stifles the delight of it.

There are those that affect the reputation of being sober, just, kind, charitable persons, and do appear such, who yet are great strangers to God, and to the more noble exercises of the Divine Life, know not what belongs to communion with God, live not in his love and converse, savour not heaven; have not so much as the taste of the great vital powers of the world to come. Others, that pretend to much acquaintance with God, and are much taken up in discoursing of his love, and of intimacies with him, that count Justice and Charity mean things, and much beneath them; can allow themselves to be covetous, oppressive, fraudulent, wrathful, malicious, peevish, fretful, discontented, proud, censorious, merciless; and so glory in a Religion which no one is the better for, and themselves least of all; and which is quite of another stamp from the pure Religion and undefiled, Jam. 1. 27.Jas 1:27which the Apostle describes and recommends. And certainly, their Religion hath p. 211as little of pleasure in it to themselves, as it hath of beauty and ornament in the sight of others. So maim'd a Religion can be accompanied with little delight. Would it not detract much from the natural pleasure of a mans life, if he should lose an arm or a leg? or have them useless and unserviceable? Or if he should be deprived of some of his senses, or natural faculties, so as to be uncapable of some of the more principal functions of life? And if we should suppose the new creature alike maimed and defective, will there not be a proportionable diminution of its delight? But the Spirit of God is the Author of no such imperfect productions; and therefore the total absence of any holy disposition will not argue the true delight of such a one to be little, but none at all. However, let all the integral parts of the new man be supposed formed at first, and existing together; when this creature is thus entirely framed, it is our business to see to the due exercise, and thereby to the improvement and growth of the several parts, wherein if one be neglected, it infers a general enfeeblement of the whole. Let patience have its perfect work (saith that Apostle),Jam. 1. 4.Jas 1:4 that ye may be perfect, &c. Implying, That not only the absence of that one grace, but its not being throughly exercised, would render us very defective Christians. We may say of the several members of this Divine Creature, as is said of the complex body of Christians, If one suffer, all the members suffer with it; if one be honoured, all rejoice p. 212with it. Therefore that you may experience the delightfulness of Religion, see that in the exercise and practice of it you be entire, thorow Christians.

5. Be confirmed in the apprehension, that Religion is in it self a delightful thing, even universally and in the whole nature of it. Whereby a double practical mistake and error will be avoided, that greatly obstructs and hinders the actual relish and sensation of that delight.

1. That either Religion is in the whole nature of it such a thing to which delight must be alien, and banisht from it: As if nothing did belong to, or could consist with it, but sowre severities, pensiveness and sad thoughts. Or else,

2. That if any delight did belong to it at all, it must be found only in peculiar extraordinary assurances and perswasions of Gods love; and be the attainment consequently of none but more eminent Christians.

That apprehension being throughly admitted, both these misapprehensions fall and vanish. And it will take place, if it be duly considered, That there is a delight that will naturally arise from the congruity and fitness of actions in themselves, and the facility of them, that they flow easily from their proper principles. Whereupon there can be no true vital act of Religion but will be delightful. And we may appeal herein to the judgments of such as shall allow themselves to consider, whether the matter do not evidently appear to be so p. 213upon a serious review and revolving with themselves of the several gracious operations that proceed from the holy rectitude mentioned in the former part; as the acts of even Repentance, self-abasement, self-denial, self-devoting, (appearing to be in themselves most fit and becoming things), and readily without force proceeding (as they cannot but do) from a rectified and well-disposed heart, how can they but be pleasant? And it is much in our way to the experiencing of such delight, to be at a point with our selves, and well-resolved wherein it is to be sought and found.

6. However all the acts and operations of true, and living Religion be in themselves delightful, yet apply your selves to the doing of them for an higher reason, and with a greater design than your own delight. Otherwise you destroy your own work therein, and dispoil your acts of their substantial moral goodness, and consequently of their delightfulness also. That is not a morally good act, which is not refer'd to God, and done out of (at least) an habitual devotedness to him, so as that he be the supream end thereof. You would therefore, by with-drawing and separating their reference to God, ravish from them their very life and soul; yea and perfectly nullifie those of them that should be in themselves acts of Religion. So as that in respect of all your actions, that separation were unjust; and as to these that should be direct acts of Religion, impossible. Since therefore they are p. 214only delightful as they are vital acts, proceeding from a principle of Divine Life; and that an habitual devotedness to God, is that very (comprehensive and most radical) principle; you should, by designing your own delight in them supreamly, counter-act your self, and cross your own end; you should make them acts of Idolatry, not Religion; and set up your own self as the Idol of Jealousie, that receives the homage of them, instead of God: Whereby the unlawful pleasure which you would engross to your selves, will turn all to gall and wormwood, and be bitterness in the end.

That therefore you may taste the sweetness and pleasure which belongs to a religious godly life, your way must be, to act on directly forward in the simplicity of your heart, doing all that you do to and for God. And thus that pleasure, because it is natural to such acts, will of its own accord result and arise to you; and so much the more, by how much less you design for your self in what you do. From that uprightness and sincerity of heart towards God it can never be separated. But to be a Religious Epicure, to pray, hear, meditate, do acts of justice and charity, only to please and humour your selves, and that you may derive a kind of solace and satisfaction from your own work, is to undo your design, and blast the Delight which you covet. It follows while you seek it not; It flies from you while you so inordinately seek it.

p. 2157. Yet disallow not your self to taste and enjoy the pleasure of well-doing: Yea, and (secondarily and in due subordination) to design and endeavour that you may do so. It is in it self, a covetable and a lawful pleasure; so that it be not sought and entertain'd out of its own place.Pro. 14. 14.Prov 14:14 It is a promised pleasure, The good man (it is said) shall be satisfied from himself; And it is by particular direction to be testified to the righteous, they shall eat the fruit of their own doings. Isa. 3. 10.Isa 3:10It's Gods gracious allowance to them, which it is a part of gratitude and dutifulness to esteem and accept; yea, and with great admiration of the Divine Goodness, that hath made and setled such a conjunction between their Duty and their delight; that hath laid such Laws upon them, as in the keeping whereof there is such reward;Psal. 19.Ps 19 when-as they might have been enjoined a meaner servitude, and by the condition and kind of their work, have been kept strangers to any thing of delight therein.

That thankful acknowledgment of the bounty and goodness of God to them in the very constitution of his Laws and Government, is become a part of their duty, which cannot be done without previous relishes of the sweetness and goodness of their other duty. They are required in every thing to give thanks: 1 Thes. 5.1 Thess 5And it is said,Isa. 51.Isa 51 they shall go on in their way as the redeemed of the Lord, with everlasting joy upon their heads; Psal. 138.Ps 138That they shall sing in the ways of the Lord; Prov. 3.Prov 3which cannot be, if they take not notice that the ways of the Lord are pleasantness, & p. 216all his paths peace. Therefore you should designedly set your self to taste the goodness and delightfulness of holy walking. And to that end, when you find the blessed cherishing warmth and vigour of Gods gracious communication let in upon you, inlarging your hearts, making your way and work easie to you, and helping you to do with an untoilsom facility, what he requires and calls for, and to run the way of his Commandments; so that you can do acts of piety, righteousness and mercy as natural acts, born up by the power of a steady living Principle acting in you,Isa. 40.Isa 40 (as it's said, They that wait upon the Lord shall renew strength and mount up with wings as Eagles, run without weariness, and walk without fainting); You should now reflect and take notice how good and pleasant is this! Make your pauses and deliberate; have your seasons of respiration and drawing breath; and then bethink your self, commune thus with your own heart; How do I now like the way and service of the Lord? and a life of pure devotedness to him? a course of regular walking in through subjection to his Laws and Government? and that the course of my actions be as a continual sacrificing; doing all to him and for him? what do you not now rejoice that you find your selves to offer willingly? Can you forbear with gratitude and joy to acknowledg and own it to him, that it is of his own hand that you do this? You should now compare your present with your former state and temper, and consider how much p. 217better is it to me to live in his fear, love and communion, than to be, as once I was, alienated from the life of God, and as without him in the world! Now I can trust and obey, once I could not: Now, when the opportunity invites, I am in some readiness to serve him, created to good works, a vessel fitted to my Masters use; Some time I was to every good work reprobate. Surely it is most becoming to take a free complacency in this blessed change; That is not with a proud Pharisaical gloriation to say, God, I thank thee, I am not as other men; or, trusting in your self that you are righteous, to despise others; but with a mean estimation of your self, and all you can do; and with that deep and constant sense, that when you have done all you can, you are an unprofitable servant, you do but your duty. Yet blessing God that since he hath made such things your duty, he also doth in some measure enable you to do it; That he hath reconciled and attemper'd your heart to your way and work, and made it pleasant to you: Not hypocritically arrogating all to your self, under the formal and false shew of thanksgiving to him; or aiming only more colourably to introduce a vain boast and ostentation of your self, in the form of gratulation to God; but as having an heart inwardly possest with the humble sense who it is that hath made you differ, not only from other men, but from your self also.

8. And because that disposedness of heart unto such a course of holy practice, may not be p. 218constantly actual, and equally sensible at all times (That all delight in the ways of God may not hereupon cease, and be broken off, which in those sadder intervals cannot but suffer a great diminution); You must take heed, that as to the distempers and indispositions you now discern in your own spirit, you do neither indulge your self nor despair; But take the proper course of redress.

To indulge your self in them were mortal. Then down you go as a dead weight into the mire and dirt, into the depths of the earth, and your swift and pleasant flight ends in an heavy lumpish fall. You should therefore bethink your self, That if you yield to a slothful sluggish temper of spirit, which you now feel coming on upon you, shortly you shall have nothing (sensibly) remaining to you of your Religion, but the dead and empty form; How waste and desolate a thing will that be! A like thing as if you come into a deserted house where you were wont pleasantly to converse with most delectable friends, and you now find nothing but cold bare walls. How dismal will it be when only the same duties, the same external frame and acts of worship remain, but the spirit of life and power which was wont to breath in them, is retired and gone! And what, will you take up with that delusive unconversible shadow, or be content to embrace the stiff and breathless carcase that remains? You find perhaps your spirit sinking into carnality, an earthly temper of mind gradually seizing on you; worldly thoughts, cares, desires, fears, invading p. 219your heart, by the same degrees that these come on, life retires; you grow listless toward God; your heart is not in your Religion as heretofore: You keep up your fashion of praying, and doing other duties which were your former wont; but you languish in them: Can you here be content to lie still and die? And rather chuse to suffer the pains of death than of labour, by which your Soul might yet live? Is this a time to roll your self upon your slothful bed, and say, Soul, take thine ease, even upon the pits brink? Do not agree the matter so. Think not of making a covenant with Death; It is not so gentle a thing as your slothful temper makes you think; Account the state intolerable wherein you are so manifestly tending towards it. Think not well of your self and your present case: What reason soever any have to be pleased and delighted with a course of lively converse with God, and of walking in the Spirit; so much reason you have to be displeased with your self as your case now is; To dislike and abhor the present temper of your own Soul. If the life of Religion, and its vigorous exercises be delightful, by that very reason it appears its faint and sickly languishings are not so.

Therefore know, that self-indulgence is now most unsutable and dangerous. Labour to awaken in your selves some sense of your condition. Think whither am I going? Represent to your own Soul the terrors of Death. Admit the impression thereof. Behold its frightful visage, and be startled at it. p. 220Recount with your self what you shall be if God who is your life quite depart; If this shall never be, yet know that your fear lest it should is the means of your preservation. And let the apprehension of the tendency of your distemper excite in you that just and seasonable fear. How sure soever you are of the principle that God will never utterly forsake those that are his (as most certainly he never will); yet you cannot be so sure of your application of it to your self, as your case stands, but that there will now be room for this fear; Therefore let it be entertained.

But though you admit a just and very solicitous Fear, be sure that you exclude not Hope: Though you apprehend your case dangerous, look not upon it as desperate. Your hope must not be in your self, but in him that raises the dead, and calleth things that are not, as though they were; yea, makes them exist and be. But if you cast away all hope, you yield your self to perish. This stops your breath; so that even all strugglings for life, and the very gaspings of your fainting heart must immediately cease, and end in perfect death. The danger of your case, as bad as it is, calls not for this; nor will the exigency of it comport with it, when once the Soul says there is no hope, Jer. 2. 25.Jer 2:25it immediately procceeds to say, I have loved strangers and after them will I go. Your Hope is as necessary to your safety as your Fear;Rom. 8. 24.Rom 8:24 we are saved by Hope, i. e. of the end it self, which therefore animates to all the encounters and difficulties of our way, p. 221as well from within as from without. Great distempers appear in you and often return; yea, such as are of a threatning aspect and tendency. You should yet consider you are under cure: The prescribed means and method whereof are before you. There is Balm in Gilead, and a Physician there. One in whose hands none that trusted him ever miscarried. 'Tis well if you find your self sick. The whole need him not, and will not therefore commit themselves to his care. He hath relieved many such as you, that apprehending their case have been restored to him; let them despair that know no such way of help. Say within your self, though I am faln and low, I shall rise and stand, renewed by thee, O my God. Was there never such a time with you before, when in the like case you cried to the Lord and he answered you,Psal. 138.Ps 138 and strengthened you with strength in your soul? Say within your self, Why art thou cast down, Psal. 42.Ps 42O my soul, hope thou in God; for I shall yet praise him, who is the health of my countenance (where health shews it self in lively, sprightly, pleasant looks) and my God. And this very hope as it preserves life, so it doth the delight and pleasure of life from being quite extinct. The joy of hope is not to go for nothing, when it can only be said; not, it is well, but, it shall be. It is pleasant to consider that the state wherein Saints on earth are, is a state of recovery; That though it be not a state of perfect health, yet it is not (also) a state of death; but wherein they are tending to life in the perfection of it. p. 222And their frequent (and very faulty) relapses shall be found but to magnifie the more the skill and patience of their great Physician. Therefore however you are not hence to be secure, or imposing upon him; yet let not your hearts sink into an abject despair and sullen discontent, that you find a distempered frame sometimes returning. Let there be tender relentings after God. Your heart ought often to smite you, that you have been no more careful and watchful; but not admit a thought, that you will therefore cast off all; that it's in vain ever to strive more, or seek to recover that good frame that you have often found is so soon gone.

Instead of that apply your self with so much the more earnestness to the proper course of remedy; and therein you must know your own labour and diligence; your contentions with your self must have a great place: Otherwise it would never have been said,Rev. 3.Rev 3 Be watchful and strengthen the things that remain that are ready to die. And give all diligence to add to your faith vertue, 2 Pet. 1.2 Pet 1&c. Such things would never have been charg'd as duty upon you if you had nothing to do. You must expect to be dealt with as a sort of creatures capable of understanding your own concernments; not to be hewed and hammered as senseless stones that are ignorant of the artists intent, but as living ones to be polished and fitted to the spiritual building, by an hand that reasonably expects your own compliance and co-operation to its known design. p. 223Unto which design though you must know you are to be subservient and must do something; yet you must withal consider you can be but subservient, and of your selves alone can do just nothing.

Therefore, if ever you would know what a life of spiritual delight means, you must constantly strive against all your spiritual distempers that obstruct it [in the power of the Holy Ghost].

And do not think that is enjoining you a course wholly out of your power; for though it be true, that the power of the Holy Ghost is not naturally yours, or at your dispose; yet by gracious vouchsafement and ordination it is: If it were not so,Eph. 6. 10.Eph 6:10 what means that exhortation, Be strong in the Lord, and in the power of his might; Gal. 5. 25.Gal 5:25and that, If we live in the Spirit, let us also walk in the Spirit; with the foregoing prescription of Walking in the Spirit, v. 16.that we might not fulfil the lusts of the flesh. Doth the Holy Ghost himself prescribe to us impertinently, in order to our obtaining of his own imparted influences? Doth not He know the method and way wherein they are to be conveyed? Or would he deceive us by misrepresenting it? In short, Walking in the Spirit must signifie something; and what can it signifie less than dependence on its power, and subjection thereto, with the continuance of both these? These therefore are necessary to the making of that power our own:

1. Dependence and trust; Psal. 71. 16Ps 71:16as that like phrase imports, I will go in the strength of the Lord p. 224God, &c. Zech. 10. 12,Zech 10:12And that, I will strengthen them in the Lord, and they shall walk up and down in his name, at once shews us both the communication of the Divine Power [I will strengthen them in the Lord], and the way wherein it is communicated, [their walking up and down in his name], viz. in actual and continued dependence thereon. The blessed God hath setled this connexion between our Faith and his own exerted Power. As the extraordinary works of the Spirit were not done, but upon the exercise of the extraordinary Faith, which by the Divine constitution was requisite thereunto: So that the Infidelity which stood in the privation of this Faith, did sometimes (so inviolable had that constitution made that connexion) in a sort bind up the Power of God,Mark 6. 5, 6.Mark 6:5Mark 6:6 (And he could do no might works there,—And he marvelled because of their unbelief. Mat. 17. 19 20.Matt 17:19—Why could not we cast him out?—Because of your unbelief). Nor also are the works of the Holy Ghost, that are common upon all sincere Christians, done, but upon the intervening exercise of that more-common Faith. Eph. 6. 16.Eph 6:16Therefore is this Shield to be taken above all the other parts of the Divine Armature, as sufficient to quench all the fiery darts of the wicked; therefore are we said to be kept by the Power of God through Faith. 1 Pet. 1.1 Pet 1—And more expresly in terms to our present purpose;Gal. 3. 14.Gal 3:14 We are to receive the promise of the Spirit (i. e. the Spirit promised) through Faith. Hereby we draw the Power of that Almighty Spirit into a consent and co-operation p. 225with our spirit. So the great God suffers Himself, his own Arm and Power to be taken hold of by us. He is ingaged when he is trusted; that trust being now in this case, not a rash and unwarrantable presuming upon him, but such whereto he hath given the invitation and encouragement himself.Prov. 1. 23.Prov 1:23 So that when we reflect upon the Promises wherein the gift of the Spirit is conveyed,Ezek. 36: 27.Ezek 36:27 or wherein the express grant there of is folded up,With many the like. we may say,Psal. 119.Ps 119 Remember thy word to thy servant, wherein thou hast caused me to hope.

And then surely he will not frustrate the expectation which he hath himself been the Author of. He would never have induced those to trust in him, whom he intended to disappoint. That free Spirit which (as the Wind blows where it listeth) now permits it self to be brought under bonds, even the bonds of Gods own Covenant, whereof we now take hold by our faith; so that he will not fail to give forth his influence, so far as shall be necessary for the maintaining a resolution in us of stedfast adherence to God and his service, and retaining a dominion over undue inclinations and affections.

How express and peremptory are those words, This I say, (q.d.) (I know what I say, I have well weigh'd the matter, and speak not at random) Walk in the Spirit, and ye shall not fulfil the lusts of the flesh! And so much as this affords great matter of rational delight, though more sensible transports (which are not so needful to us, and in reference p. 226whereto the Spirit therefore retains its liberty) be not so frequent. Therefore if we aim at the having our spirits placed and setled in the secret of the Divine Presence, entertain'd with the delights of it; If we would know and have the sensible proof of that Religion which is all life and power, and consequently sweetness and pleasure; our direct way is believing on the Spirit: That very Trust is his delight, Psal. 147. 11.Ps 147:11He taketh pleasure in them that hope in his mercy. It is that whereby we give him Divine Honour, the homage and acknowledgment proper to a Deity; confessing our selves impotent and insufficient to think any thing as of our selves, 2 Cor. 3.2 Cor 3we rely upon his sustaining hand, and own our sufficiency to be of him. It is his delight to be depended on as a Father by his children. He is pleased that Title should be given him The Father of Spirits. Heb. 12.Heb 12To have the Spirits which are his off-spring gathering about him (especially those who being revolted from him and become sensible of their misery by their revolt, do now upon his invitation apply themselves, and say, Lo, now we come to thee, thou art the Lord our God), craving his renewed communications, drawing vital influences from him, and the breath of life, adoring his boundless fulness that filleth all in all. And when we thus give him his delight, we shall not long want ours. But then we must also add,

2. Subjection to our dependence; a willing obedient surrender and resignation of our selves to the conduct and guidance of that p. 227blessed Spirit. A dutiful yielding to his dictates, so as that they have actually with us the governing binding force and power of a Law (The Law of the Spirit of Life in Christ as it is called **Rom. 8. 2Rom 8:2) Great care must be taken of grieving and quenching the Spirit,Eph. 4.Eph 4 of rebelling and vexing it, 1 Thes. 5.1 Thess 5of resisting it, Isa. 63.Isa 63and of striving against it (which appears to have been the horrid crime of the old world:Acts 7.Acts 7 His Spirit it is intimated had striven when it is said it should no longer strive; Gen. 6.Gen 6And that it had striven, implies a counter-striving that was now, by his penal retirement permitted to be victorious, but to their own sudden ruine) of despiting the Spirit of grace. Heb. 10. 29Heb 10:29A wickedness aggravated by the very style and title there given it, the Spirit of Grace; and unto which only such a vengeance (as it is intimated in what follows) which it peculiarly belong'd to God himself to inflict could be proportionable. When we permit our selves entirely to the government of the Holy Ghost, thereby to have our spirits and ways framed and directed according to his own Rules, His quickening influence, and the pleasure and sweet relishes thereof will not be withheld.

And if the experience of some Christians seem not constantly to answer this, who complain they pray often for the Spirit, and desire earnestly its gracious communications, but find little of them, They are concerned seriously to reflect, and bethink themselves whether their distrust or disobedience, or both, p. 228have not made them desolate. Surely we are altogether faulty in this matter, his promise and faithfulness do not fail, his Spirit is not straitned; But we either do not entirely commit and entrust our selves to his guidance, or we obediently comply not with it; but either indulge our sluggishness and neglect, or our contrary inclinations, and resist his dictates, are intractable and wayward, not apt to be led by the Spirit, and hence provoke him to withdraw from us. Hereto we are in justice to impute it that we find so little of that power moving in us, all the motions whereof are accompanied with so much delight.

2. For Excitation. Little one would think should be needful to be said more than only that we would bethink our selves what all this while we have been directed to and are by this Text. If that be once understood, Hath it not in it self invitation enough? Do we need further to be invited to a Life of delight? Do we need to be prest with arguments to chuse delightful and wholesom food, rather than gall and wormwood, or even very poyson? It is a sad argument of the deplorate state of man that he should need arguments in such a case! But because (moreover) much is to be said hereafter, to perswade unto delighting in God considered in the stricter notion of it, and that will also be applicable to this purpose; therefore little is intended to be said here.

Only it is to be considered, Do you intend p. 229to proceed in any course of Religion, or no? If not, you are to be remitted to such Discourses as prove to you the reasonableness and necessity of it: Which if you think nothing you meet with sufficiently proves, Think with your self how well you can prove, that there is no God, and that you are no Man, but a perishing Beast. For these things they are concerned not fondly to presume and wish, but most clearly and surely to demonstrate, who will be of no Religion.

But if you think that horrid, and resolve to own something or other of Religion; Will you here use your understanding, and consider? Is it indeed so horrid a thing to disavow all Religion? And what is it better to pretend to it to no purpose? You find the Religion is all but shew and shadow, meer empty vanity and mockery, which is not delightful. If you will not chuse a better, because it is delightful, (as you are not advised to do for that as your chief reason), yet at least chuse that which is so, because it is in other more considerable respects eligible, as being most honourable and pleasing to Him that made you, and only safe and profitable to your self. And what shall your Religion serve for, that will not answer these purposes?

And if you be not ashamed to spend so considerable a part of the time of your life, as the exercises of your Religion will take up, in doing that (as was said before) whereof you can give no account: Yet me-thinks you p. 230should be afraid to make such things the subject of your vanity, as do relate to God, either really or in your opinion. Can you find nothing wherein vainly to trifle, but the sacred things of the Great God of Heaven, and the eternal concernments of your own Soul? And shall the time spent about these matters be peculiarly markt out as your idle time, wherein you shall be doing that only which shall wholly go for loss and signifie nothing? The Religion which is not delightful can turn to no better account.

If therefore you will have a Religion, and you have any reason for that resolution, by the same reason you would have any, you must have the pleasant delightful Religion we speak of. You have no other choice. There is no other will serve your turn. And therefore what hath been said to divert you from the other, ought to perswade you to the choice of this.

And besides, since there is so much of secret delight in true substantial Religion, that ought not to signifie nothing with you; If we did consider the delightfulness of it alone, upon that single account, it surely challenges the preference, before that which is neither profitable nor delightful.

And that it is in it self so delightful, if you had nothing to inform you but the report of such as profess to have tried and found it so, methinks that at least should provoke you to try also. How sluggish a temper doth it argue, not to be desirous to know the p. 231utmost that is in it! It were even a laudable curiosity to resolve upon making trial; to get into the inmost center of it; to pierce and press onward till you reach the seat of life, till you have got the secret, and the very heart of Religion and your heart do meet and join in one. Did you never try experiments for your pleasure? Try this one. See what you will find in withdrawing your self from all things else, and becoming entirely devoted to God through the Redeemer, to live after his will, and in his presence. Try the difference between viewing Truths to please your genius, or using Divine Ordinances to keep up the custom, to conform your self to those you live among, and help to make a solemn shew; And doing these things with a serious design to get into an acquaintance with God, to have your Soul transformed into his Image, that you may have present and eternal fellowship with him. Try how much better it is, to have your lives governed by an awful and dutiful respect to God, than to follow your own wild and enormous inclinations: And whether it be not better, what good things soever you do, to do it for the Lords sake, than from base and sordid motives.

And why should you be of so mean and object a Spirit, as to content your self to be held at the door and in the outer Courts of Religion; when others enter in and taste the rich provisions of Gods house? Why will you distinguish your selves by so debasing a p. 232character? 'Tis a just and commendable ambition, to be as forward here as the best. Why will you suffer this and that and the other man to enter into the Kingdom of God before you; even that Kingdom which consists in righteousness, peace, and joy in the Holy Ghost!

Think not so meanly of your self; impose not on your self that needless unwarrantable modesty, as to account you are of a lower rank than all that ever became intimately acquainted with the hidden delights of a godly life; At least you are as capable of being thought worthy as any, for his sake upon whose account all must be accepted: Therefore think with your selves, Why should I not labour to attain as far in the matter of Religion, as this or that Neighbour of mine? What should hinder? Who restrains or forbids me?

But you cannot, if you consider, but have somewhat more to assure you of the delightfulness of it, than the meer report of others; For your own Reason and Conscience cannot but so pronounce, if you go to the particulars that have been instanc't in. If you acknowledg a God, and consider your self as a reasonable Creature made by him, and depending on him; you cannot but see, it is congruous and fit your spirit should be so framed and affected towards Him, towards your fellow-creatures of your own order, and all things else that do and shall circumstantiate your present and future state, as hath been in some measure (though very defectively) p. 233represented; And that it must needs be very pleasant, if it were so. You can frame in your mind an Idea of a life transacted according to such rectified inclinations; And when you have done so, do but solemnly appeal to your own judgment, whether that were not a very delectable life? And thereupon bethink your self, what your case is, if you cannot actually relish a pleasure in what your own judgment tells you is so highly pleasurable. Methinks you should reflect thus, What a monstrous creature am I, that confess that delightful wherein yet I can take no delight! How perverse a nature have I! Surely things are much out of order with me; I am not what I should be! And one would think, it should be uneasie to you to be as you are; and that your spirit should be restless till you find your temper rectified, and that you are in this respect become what you should be.

And will you dream and slumber all your days? How much time have you lost, that might have been pleasantly spent in a course of godliness! Do you not aim at a life of eternal delights with God? If you now begin not to live to God, when will you? That life which you reckon shall never end with you, must yet have a beginning. Will you defer till you dye your beginning to live? Have you any hope God will deal in a peculiar way with you from all men, and make the other world the place of your first heart-change? How dismal should it be to you, to look in and still p. 234find your heart dead towards God, and the things of God; so that you have no delight in them. Think what the beginnings of the Divine life, and the present delights of it, must be the earnest of to you, and make sure the ground (betime) of so great an hope.

IIBUT I forbear here to insist further; and pass on to the Discourse of Delighting in God, under the other more strict notion of it, viz. As the very act of delight hath its direct exercise upon himself. So we are to consider this delight, not as a thing some way adherent to all other duties of Religion; but as a distinct Duty of it self, that requires a solemn and direct application of our selves thereunto. For though it seems little to be doubted, but there is in this Precept a part of Religion put for the whole (as having a real influence, and conferring with its name a grateful savour and tincture upon the whole); it would yet be very unreasonable, not to take special notice of that part from whence the intire frame of Religion hath its name.

And having shewn the nature of this Duty already in the former part, what is now to be said, must more directly concern the practice of it; And will (as the case requires) fall into two kinds of Discourse, viz.

p. 235Expostulation concerning the omission and disuse of such Practice, And

Invitation thereunto.

And in both these kinds it is requisite we apply our selves to two sorts of Persons, viz.

Such whose spirits are wholly averse and alien to it. And

Such as, though not altogether unpractis'd, are very defective in it, and neglect it too much.

1. Both sorts are to be expostulated with; and no doubt, the great God hath a just quarrel with mankind (whom these two sorts do comprehend) upon the one or the other of these accounts; wherein it is fit we should plead with men for his sake and their own. And,

1. With the former sort; Them who are altogether disaffected to God, alienated and enemies in their minds through wicked works, and (excepting such as deny his being, with whom we shall not here concern our selves) at the utmost distance from delighting in him. And as to such, our Expostulation should aim at their conviction, both of

The matter of fact, That thus the case is with them. And of

The great iniquity and evil of it.

p. 236First, It is needful we endeavour to fasten upon such a conviction, That this is the state of their case. For while his being is not flatly deny'd, men think it generally creditable, to be professed Lovers of God; and reckon it so odious a thing not to be so, that they who are even most deeply guilty, are not easily brought to confess enmity to him; but flatter themselves in their own eyes, till their iniquity be found to be hateful. The difficulty of making such apprehend themselves diseased, that their minds are under the power of this dreadful distemper, that it is not well with spirits in this respect, is the great obstruction to their cure.

But I suppose you to whom I now apply my self, to acknowledg the Bible to be Gods Word, and that you profess reverence to the Truth and Authority of that Word, and will yeild to be tried by it.

1. Therefore first, you must be supposed such as believe the account true, which that book gives of the common state of man; That it is a state of Apostacy from God; That the Lord looking down from heaven upon the children of men, Psal. 14.Ps 14to see if any did understand and seek God, finds they are all gone aside, i. e. (that the return may answer to the meaning of the inquiry), gone off from him. Every one of them is gone back, Psal. 53.Ps 53(or revolted, as it is expressed in the parallel Psalm), There is none that doth good, Rom. 3.Rom 3no not one; which is quoted by the Apostle to the intent, That every mouth may be stopped, v. 19.and the whole world p. 237may become guilty before God. This is then a common case; And as the same Apostle charges it upon the Gentiles, Rom. 1. 30:Rom 1:30that they were haters of God; so doth our Saviour as expresly on the Jews, (who no doubt thought themselves as innocent of this crime as you), That they had both seen and hated both Him and his Father. And when it is said of men, that they were by nature the children of wrath, (they to whom he writes even as others), do you think that is spoken of any lovers of God, as their present state? Or that when all by nature are children of wrath, any are by nature lovers of him, so as to love him and be under his wrath both at once? It is likely then, that against so plain evidence, while you confess your selves men, you will not deny you were sometime haters of God. Well then, is the case altered with you? It is a conviction against you, that you are of humane race, till it can be evidenc't you are born from above, and are become new creatures? And what, do you find this? It is not expected, you should be able to tell the very moment when you ceas'd from your enmity against God, and became his friends; or give a punctual account of every turn or motion of thoughts in such a change: But it is to be supposed, the work was not done upon you in your sleep, so as that you could have no animadversion of what was doing. However, comparing what you sometime were with what you are, what difference do you observe? What were you, sometimes haters of God, and are you now p. 238come to love and delight in him, without perceiving in your selves any difference? Bethink your selves, is not the temper of your spirits just such Godward as it was always wont to be, without any remarkable turn or alteration? That is a shrewd presumption against you, that your case is most deplorable. But,