A Treatise of Delighting in God: Three Lines of Biblical Quotations (A Practical Treatise on the ...

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CHAP. I. Page

Meaning of the Text -^-----1

Application of the Text ------ 3

The Object, to be delighted in ----- 4

Access to God by a Mediator - - - - - 5

God considered in his relation to us - - - - 7

God considered as our Lord and Portion - - - 8

The Sufficiency of this Portion ----- 9

The Communicableness of this Portion - - - 10

Joy hence arising, a matter of experience - - - 12

Desires of the unregenerate Soul - - - - - 14

Desires of the renewed Soul - - - - - 1 5

Nature of the Communication, with reference to the Mediator --------16

Revelation of God to the Soul - - - - - 19

Effects of this Revelation upon the Soul - - - 20

CHAP. II. Effect, of the Revelation of God, in transforming the Soul 26

Its effect, in delighting the Soul ----- 28

Its effect, in impressing the Image of God - - - 29

Its effect, in producing Conformity to God • - - 31

The Gospel, the proper Instrument of Conformity to God 32

Delight arising from this Conformity - - - - 34

CHAP. Ill,

Satisfaction accompanying the Change of Heart towards

Satisfaction from Repentance ----- 38

Satisfaction from Devotedness to God - - - - 39

Joy from Communion with God - - - - - 40

Joy from Trust and Dependance on God - - - 41

Joy from Love of God ------ 42

Joy from exercise of a Good Conscience - - - 43

The Natural Man's Aversion to Christ as Mediator - - 45

The Happy State of a Soul Believing in Christ - - 49

CONTENTS.

CHAP. IV. Happy State of a Soul set right towards Man - - 53

Happy State of a Soul set right towards itself - - 56

Happy State of a Soul set on Heaven - - - - 62

Happy State of a Soul framed after the image of God - 67

CHAP. VIII. Right manner of delighting in God - - - - io5

Excellence of the Good delighted in - - - - 106

Delight in God, a Privilege - - - - - 108

Delight in God, a Duty ------ 109

Sincerity of Delight in God - - - - -113

CHAP. I. Of Religion as matter of Delight - - - - -115

Of Religion without Practice - - - - -119

Of a Religion merely of Opinions - - - -121

Of a Religion of mere Profession - - - - -122

Of a Religion merely formal - - - - - 123

Of a well-principled vital Religion - - - -125

Remonstrance to false Professors - - - - 129

COiJTENTS. Vll

CHAP. II. Page Directions for improving in Religion - - - - 132

1. Study of its Practical Truths 133

2. Cultivation of Habitual Holiness - - - -136

3. Attention to the State of Mind - - - -138

5. Religion to be viewed as delightful - - - - 145

6. God, its supreme object ------ 146

7. Connection between Duty and Pleasure - - - 147

8. Sluggishness of Spirit to be overcome - - - 150 Great danger of sluggishness of Spirit - - - -152

Encouragement and Exhortation - - - - - 154

Dependance on God ------- 156

Subjection to God - - - - - - -159

Appeal to the Reader's Conscience - - - - 161

Remonstrance, and Call to the highest Religion - - 162

Chap. III

Appeal to such as are Strangers to God - - - - 165

On their Forgetfulness of God - - - - -168

On their Disaffection to God - - - - - 171

The great Wickedness of this Disaffection - - -177

CHAP. IV. Appeal to such as neglect the Holy Practice of delighting

This neglect contrary to the law of God - - - 184 condemned by Conscience - - - 187

proved to be Sinful, by Experience - - 188 contrary to their Vow and Covenant - - 191 contrary to right Practice and Feeling - 193

an Offence against the Spirit of Grace - 104

shews Ignorance of God - - - - 198 shews Forgetfulness and Indifference to God 200

Dreadful consequences of such Neglect - - - - 208

CHAP. V. Invitation to the Duty ofdelighting in God - - - 210

This Duty to be undertaken deliberately - - - 211

The present State of the Soul to be considered - - 212

On what terms God is reconciled - - - - - 213

Accepting of Jesus Christ, as Lord and Saviour - - 215

Aggravating Particulars of Neglect of God - - - 217

Vlll CONTENTS.

Sorrow, and returning to God - - - - -218 Forgiveness not to be despaired of - - - -219 Earnest Supplication for a better Spirit - - - 220

Evils arising from a partial Belief of the Doctrines of the

Gospel 221

New Temper of Spirit, and Holiness, indispensable to

No Pardon, without change of Life - - - - 223

Solemn renewal of Engagement to God - . . 224

Chap. VI. Directions For Improving In The Exercise Of Delighting

IN GOD.

1. Endeavour to acquire a more Spiritual Temper - 225

2. Watch the Habitual Temper ----- 229

3. Set the Affections on Heaven ----- 230

4. Consider your Relation to God - - - - 234

5. Consider the Excellencies and Works of the Redeemer 234

6. Aim at a clearer Knowledge of God and of Christ - 235

7. Converse with the Word of God - - - . 239

8. Meditate on God ------- 242

Good effects of continually thinking of God - - - 246 God to be considered in his various Excellencies and Relations - - - - -- - - 249

Transport of the Saints of old times in contemplating God 251 The same feeling attainable by us - - . . 255

God, the same to us as to them ----- 256

Chap. VII. Further Directions For Improving In The Exercise Of

DELIGHTING IN GOD.

1. Consider the Nature of Delight in God - - -257 How the Saints of old times regarded it - - - 258 Our Happiness to be placed in God, as the All-sufficient

Good 263

2. For improving this Delight, shun every kind of Sin

and Temptation ------- 266

3. Consider Christ's Humility - - - - -267

4. Contemplate the Happiness of Heaven - - - 269 Various relations, in which we should contemplate God - 270 Promises of God to those who rejoice in Him - - 273 Influence of Love to God in settling and moderating thd

Wretchedness of not delighting in God - . - 278

OF

DELIGHTING IN GOD.

Delight thyself in the Lord, and he shall give thee the desires of

thine heart. — Psalm xxxvii. 4.

Chapter I

Meaning and Application of the Text, The Object, to be delighted in. Access to God by a Mediator, God considered in his Relation to us, as our Lord and Portion. The Sufficiency of this Portion : the CommunicMeness of it. Desires of the unregenerate Soul. Desires of the renewed Soul. Nature of the Communication, with reference to the Mediator. Revelation of God to the Soul, Effects of this Revelation upon the Soul.

This Psalm, by the contents of it, seems to suppose an afflicted state of good men, by the oppression of such as were wicked, — the prosperity of these wicked ones in their oppressive course, — an aptness in the oppressed to impatience under the evils they suffered, — a disposition to behold, with a lingering and envious eye, the good things which their oppressors enjoyed, and they themselves wanted. Hence the composition is agreeable to these suppositions, and

B

2 . MEANING OF THE TEXr.

serviceable to the fortifying of the righteous against the sin and trouble, which such a state of things might occasion to them.

The verse cited has a more direct aspect on this last-mentioned thing, in the case of upright men suflfering under the oppression of violent and prosperous wickedness, namely, that they might hereupon be apt to covet and envy the worldly delight of their enemies, to be desirous of their dainties, and grudge they should be theirs, who, they knew, deserved worse things, — whiFe they themselves felt the pressure of worse, which at their hands they deserved not.

What is here oflPered to the consideration of the suflferers, tends aptly to allay their discontent, to check and repress their inordinate desire towards inferior things, or to divert and turn it another way : as if it had been said, " You have no such cause to look with displeasure or immoderate desire upon their delicacies ; you may have better: better belong to you, and invite you. The Lord himself is your portion. It becomes both your state and spirit to apply yourselves to a holy delight in him ; to let your souls loose, and set them at liberty to satiate themselves with those undefiled and satisfying pleasures, to which you have a right, and in which you will find the loss and want of their meaner enjoyments abundantly made up to you. You have your natural desires and cravings, as well as other men ; and those may be too apt to exceed their just bounds and measures. But if you take this course, they will soon become sober and

APPLICATION OF THE TEXT.

moderate, satisfied with what is competent, even with an indifferent allowance of the good things of this earth ; and, towards the Lord, — let them be as vast and large as can be supposed, — they can never be larger than the rule will allow, nor than the object will satisfy ; the direction and obligation of the former being indeed proportioned to the immense and boundless fulness of the latter."

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

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

The direction, in the former part, gives us a plain signification of God's good pleasure, that he himself would be the great object of his people's delight. It is his will, that they principally delight themselves in him.

Our discourse upon this subject will fall naturally into two parts : the former whereof will

4 THE .OBJECT, TO BE DELIGHTED IN.

relate to the import, the latter to the practice of the enjoined delighting in God.

That we may more distinctly open the import and meaning of delighting in God, it will be necessary that we treat, 1. Of the delectable object : 2. Of the delight to be taken therein.

1. As to the former, the general object of delight is some good. Here, it is the chief and best good, the highest and most perfect excellency : which goodness and excellency, considered as residing in God, give us a twofold notion or view of the object, whereupon this delight may have its exercise. 1. God maybe looked upon in an absolute consideration, as he is in himself the best and most excellent Being; in whom we behold the concurrence of all perfections, the most amiable and beauteous excellencies, to an intellectual eye, of which it can have any apprehension. 2. In a relative consideration, viz. as his goodness and excellency are considered, not merely as they are in himself, but also as having an aspect on his creatures. For, considering him as in himself the most excellent Being ; if here we give our thoughts liberty of exercising themselves, we shall soon find, that he must be considered also as the first being, the original and author of all other beings; otherwise he were not the most excellent.

Besides the general relations which He bears to all, as the common Maker, Sustainer, and Disposer of them ; — observing that there are some which, by their reasonable natures, are capable of government by him (in the proper

ACCESS TO GOD BY A MEDIATOR. 5

sense, viz. by a law) and of blessedness in him, — to these we consider him as standing in a twofold reference, in both which we are to eye and act towards him, viz. as a Lord to be obeyed and a portion to be enjoyed, and have most delectable excellencies to take notice of in him, (which require that we should suitably comport with them,) answerable peculiarly to each of these considerations, in respect whereof we are to look upon him ; 1. As the most excellent Lord, most delectably excellent ; whom we cannot but esteem worthy of all possible honour and glory, that every knee bow to him, and every tongue confess to him, and that universal homage, subjection, and adoration be given to him for ever : 2. As the most excellent portion, in whom all things, that may render him such, concur and meet together, — all desirable and imaginable riches and fulness, together with large bounty and flowing goodness, every way correspondent to the wants and cravings of indigent and thirsty souls. The former notion of him intimates to us our obligation of duty to him : the latter prompts to an expectation of benefit from him.

But, now, because by the apostacy we have injured his right in us as our Lord, forfeited our own right in him as our portion, and lost our immediate capacity or disposition both to serve and enjoy him, this great breach between him and us was not otherwise to be made up but by a mediator ; to which office and undertaking his own Son incarnate, the Word

6 ACCESS TO GOD BY A MEDIATOR.

made flesh, (he being only fit), was designed. By him, dealing between both the distanced parties, satisfying the justice of God, and overcoming the enmity of man, the difference (so far as the efficacy of his mediation doth extend) is composed; and, to the reconciled, God becomes again their acknowledged Lord and portion. His right is vindicated, theirs is restored ; and both are established upon new grounds, added to those on which they stood before : so that, now, our actings towards God, and our expectations from him must be through the Mediator. Whereupon this object of our delight, considered relatively to us, is entirely God in Christ, being reconciled : we joy in God through our Lord Jesus Christ, by whom we have now received the atonement.*

In these several ways, that have been thus briefly mentioned, may God come under our consideration. Nor are they, any of them, inapplicable or impertinent to our purpose, when we would design him the object of our delight. Surely God, considered each of these ways, ought to be looked on by us as a most delectable object. For it is pleasant to contemplate him (even most absolutely considered) as the most excellent being, when we behold his glorious excellencies in themselves ; that is, without the actual present consideration of any advantage, that may redound to us from them — as we are apt to find ourselves pleased and gratified in

GOD CONSIDERED IN HIS RELATION TO US. 7

viewing an excellent object, (suppose a stately edifice or beautiful flower,) from which we expect no other benefit.

Again, if we consider him relatively, in the capacity of Lord, it is grateful to behold him decked with majesty, arrayed in glory, clothed with righteousness, armed with power, shining in holiness, and guiding himself with wisdom and counsel in all his administrations : and it is delightful to obey him, while we are most fully satisfied of his unexceptionable right to command us. For there is a great pleasure, naturally arising to a well-tempered spirit, from the apprehended fitness of things, as, that he should command, and that we should obey ; his right, and our obligation, being so undoubtedly clear and great: especially, when we also consider what he commands, and find it is no hard bondage, — that they are not grievous commands, which he requires us to be subject to, but such in the keeping whereof there is great reward, and that his ways are all pleasantness and peace. And if we consider him as a portion, the matter is plain. So rich and abounding fulness, where also there is so communicative an inclination, cannot but recommend him as a most satisfpng object of delight.

Thus we are principally to consider him, viz. rather relatively than absolutely, and that relation as now anew settled in Christ. And so, though it be very delightful to look upon him, as one that may and is ready to become related to us, (as he is to any, that will

8 AS OUR LORD AND PORTION.

consent and agree with him upon the Mediator's terms,) yet it adds unspeakably to the pleasantness of this object, when we can reflect upon such characters in ourselves, that we may thence regularly conclude, he is thus actually related unto us, that is, that we have consented ; that our relation to him immediately arises from the covenant of life and peace ; that he hath entered into covenant with us, and so we are become his.

It is pleasant thus to behold and serve him as our Lord. How great is the emphasis of these words, " I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord .'" To consider not only how well he deserves the acknowledgments and subjection of all, but also to find ourselves under the chosen and gentle bonds of perpetual service and devotedness to him, is certainly matter of very high delight and pleasure. But how infinitely delightful is it, to view and enjoy him as our portion ! This seems very pertinent to the design of this Scripture, which, aiming to recall and draw in the hearts of godly persons from too earnest and envious lingerings after the enjoyments of worldly men, propounds what may be an over-balance to the imagined felicity of their state, and wherein they should more than equal them in point of enjoyment.

And should we single out this, as the object to be considered, (namely, God as a portion,) we should have two things to take notice of, that would render it most delectable, and wherein holy

THE SUFFICIENCY OF THIS PORTION. 9

hearts may acquiesce, and rest with fullest satisfaction : the sufficiency of it, the communicableness of it.

1. The sufficiency of it. This cannot but be every way complete and full ; it being the allcomprehensive good, which is this portion : God all-sufficient ! — the most eminent and known attributes of his being, so far as they can be communicated, having an ingrediency and concurrence in the happiness of his people therein.

2. The communicableness thereof. This proceeds from his bounty more peculiarly, and from his gracious inclination to do good and to make his boundless fulness overflow to the replenishing of thirsty longing souls, whom first it had allured, and caused so to long. But though the scope and order of the discourse in this Psalm did not directly seem to import more than a design of calling off the persons, here spoken of, from one sort of enjoyment to another, from a meaner and more empty to a better ; yet it is to be considered, that the best and true enjoyment cannot be unaccompanied with duty, and that God is not otherwise to be enjoyed, than as he is obeyed ; nor indeed are the notions of him as a Lord to be obeyed, and as a good to be enjoyed, entirely distinct, but are interwoven, and run into one another. We obey him, even in enjoying him ; it being part of our enjoined duty to set our hearts upon him, as our best and highest good. And we enjoy him in obeying him ; the advantage and benefit of his government being a real and most momentous part of

b3

10 THE COMMUNICABLENESS

that good, which we enjoy from him and in him. He is our benefactor, even as he is our ruler ; and is therein our ruler, as he proposes to us benefits, which he thereby binds us to accept ; for even his invitations and offers are laws and formal bonds of duty upon us. Even the act of delight itself, pitched upon him, is an act of homage.

Wherefore it will be fit to steer a larger course, than merely to consider him as a good commensurate to our partial appetites, which are apt to limit our apprehensions to this or that particular sort of good, and tincture them with a notion of delight, which, if it be not false and grossly carnal, may yet be much too narrow and unproportionable to the universal all-comprehending good. And though we shall not here go beyond the compass of delectable good, yet as there is no good (truly so called) which is not in or from the first goodness, so neither is there any capable of being gathered up into that sum, which is not delectable.

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

First, that all delightful enjoyment of God supposes some communication from him. Nothing can delight us, or be enjoyed by us, whereof we do not, in some way, or by some faculty or other, partake somewhat, — either by our external sense, sensitive appetite, fancy, memory, mind, will,--- and either in a higher or lower degree, for a longer or a shorter time, according as the delight is for kind, degree, or continuance. This is

OF THIS PORTION.

plain in itself. And in the present case, therefore, of delighting in God or enjoying him, some communication or participation there must be, one way or other, according as is the enjoyment of him. It is necessary, that with the clearest and most penetrative light and power God come in upon the mind and heart, scatter darkneas, remove prejudice, abolish former relishes, transfuse his own sweet savour through the soul. Proportionably to what is to be done, he communicates himself, as the event constantly shews, with all them that are ever brought to any real enjoyment of him. For we plainly see, that the same divine communication, which delights and satisfies, also procures that it may be desired and received ; makes its own way, attempers and frames the soul to itself, and gives it the sweet relish and savour thereof, wherein God is actually enjoyed.

Secondly, That however God himself is truly said to be enjoyed or delighted in by holy souls, yet this communication is also a sort of mediate object of this delight or enjoyment.

These things being premised, it is now needful to inquire somewhat more distinctly, what that communication or communicable good is, which is the immediate matter of proper spiritual enjoyment to holy men in this world : for many have that phrase of speech, " enjoying God," often in their mouths, who do not understand what they mean by it; some even, who have real enjoyment of him, — to whom, though they

b4

12 JOY HENCE ARISING,

possibly taste the thing which they cannot express or form distinct conceptions of, it might be somewhat to their advantage to have it more clear to their apprehension, what it is that they immediately enjoy, when they are said to enjoy God, or by what he is to be enjoyed.

It Is not a mere fancy (as too many profanely think, and are too apt to speak) that is the thing to be enjoyed. There have been those, who, comparing their own experience with God's promises and precepts, (the rule, by which men are to expect his gracious influence,) were capable of avowing it, rationally, to be some very substantial thing that they have enjoyed : — the sobriety of their spirits, the regularity of their workings, their gracious composure, the meekness, \iumility, denial of self, the sensible refreshing, the mighty strength and vigour which hath accompanied such enjoyments, sufficiently proving to them that they did not hug an empty cloud, or embrace a shadow, under the name of enjoying God. Such expressions, as we find in the Book of Psalms (the sixteenth and many others), with sundry parts of Scripture besides, leave us not without instance, — expressions, that import nothing like flashy and flaunting bombast, no appearance of affectation, no pompous show of vain glory, no semblance of swelling words of vanity, but which discover a most equal, orderly, well-poised temper of mind, in conjunction with the highest delight and well-pleasedness in God. That rich and inimitable fulness of living sense

MATTER OF EXPERIENCE. 13

could not but be from the apprehension of a most excellent nature and kind, whatsoever be the notion that may be most fitly put upon it.

Nor yet is it the mere essence of God which men can be said to enjoy ; for that is not communicated nor communicable. Enjoyment supposes possession. But it would be a strange language, to say we possess the essence of God otherwise than relatively; which is not enough for actual enjoyment. His mere essential presence is not enough. That renders him not enjoyed by any, for that is equally with all and every where ; but all cannot be said to enjoy him. As therefore it is a real, so there must be some special communication, by which, being received, we are truly said to enjoy him. A special good it must be, not such as is common to all, (for there is a communication from him that is of that extent, in as much as all live and move and have their being in him, and the whole earth is full of his goodness.) This is a good peculiar to them that are born of God, and suited to the apprehension and sense of that divine creature, which is so born.

What this good is, how fully sufficient it is, and how it is communicable, may be the better understood, when we have considered what are the wants and cravings of this creature, or of them in whom it is formed and wrought. For when we have pitched upon the very thing itself, which they most desire, we shall then understand it to be both what will be sufficient to

14 DESIRES OP THE UNREQENERATE SOUL.

satisfy, and what may be communicated for that purpose.

But now, before that new birth take place in the spirit of man, it wants, but knows not what, craves indeterminately (who will shew us any good ?), not fixing upon any particular good that is sufficient and finite, and labouring under an ignorance of the infinite, together with a disaffection thereunto. Its wants and cravings are beyond the measure of all finite good ; for suppose it to have never so large a share, nay, could it grasp and engross the whole of it, an unsatisfiedness and desire of more would still remain : but that more is somewhat indeterminate and merely imaginary, an infinite nothing, an idol of fancy, a god of its own making. God it must have; but what a one he is, it misapprehends, and, wherein it rightly apprehends him, likes and loves him not, will by no means choose, desire, or take complacency in him. So that an unregenerate soul is, while it is such, necessarily doomed to be miserable. It cannot be happy in any inferior good; and in the supreme, it will not. What the real wants and just cravings of a man's spirit therefore are, is not to be understood by considering it in that state. And if the work of the new creature were perfected in it, it would want and crave no more, but would be satisfied fully, and at perfect rest.

Those wants of the spirit are best to be discerned in the state, wherein that work of th€ new birth is begun and hitherto unfinished ; in

DESIRES OF THE RENEWED SOUL. 15

which state it desires rightly, and still continues to desire ; a state of intermingled motion and rest, wherein delight is imperfect, and allayed by the continual mixture of yet unsatisfied desire.

Now let it be inquired of such a one, what that thing is. We are generally told there, " One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,"* &c. And it may be, many would more shortly tell you, it is God they desire ; whence it would only be concluded, it is God they aim to enjoy or delight in. But because this brings us but where we were, let it be further inquired, " What then is your business with God, or what would you have of him ?" It is not, surely, to be God that you expect or seek, or to enjoy God in that sense wherein he possesses and enjoys himself. No, not by any means. It is then some communication from God, different from what all men have, which they desire and crave. And what is that? It is somewhat, as possible to be apprehended, and as distinguishable both from his incommunicable being, and his so generally communicated bounty towards all, as if the inquiry were, What it is that I desire really to enjoy, when I desire to enjoy a friend ? It is neither to desire the im^ possible thing, of possessing his being as my own ; nor the unsatisfying thing, the mere partaking some part of his external goods and