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 ought Heaven to be visited with such sighs and longings sent up thither O that my ways were directed to keep thy righteous judgments Let 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 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 be 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 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 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 our 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 righteous 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. 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 others 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
well formed about it as to give it the right Name before we shall then understand it to be both what will be sufficient to Satisfie and what may be communicated to that purpose But now before that new birth take place in the spirit of man it wants but knows not what craves indeterminately who will shew us any good not fixing upon any particular one that is sufficient and finite and laboring at once under an ignorance of the infinite together with a disaffection thereunto Its wants and cravings are beyond the measure of all finite good for suppose it to have never so large a share nay could it grasp and ingross the whole of it an unsatisfiedness and desire of more would still remain But that more is somewhat indeterminate and meerly imaginary An infinite nothing An idol of fancy A God of its own making God it must have but what a one he is it misapprehends 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 doom'd to be miserable It cannot be happy in any inferior good and in the Supream it will not What the real wants and just cravings of a mans spirit therefore are is not to be understood by considering it in that state And if the work of the new creature were perfected in it it would want and crave no more But were satisfy'd fully and at perfect rest Nor is that state so known to us as yet Therefore they are best to be discerned in the state wherein that worke is begun and hitherto unfinished In which it therefore desires rightly and still continues to desire A state of intermingled motion and rest wherein delight is imperfect and allay'd by the continual mixture of yet-unsatisfy'd desire And yet it may be collected what it is that would be Sufficient to satisfy because their desire is still determined to one thing is not vagrant wanders not after things of another kind but is intent only upon more of the same Now let it be enquired of such a one what that thing is We are generally told there * One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord c. And it may be many would 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 enquired what then is your business with God or what would you have of him It is not sure to be God that you expect or seek or to enjoy God in that sence wherein he possesses and enjoys himself No not by any means It is then some communication from God diverse from what all men have for that they do not find apt to satisfy which they desire and crave And what is that T 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 enquiry were What it is that I desire really to enjoy when I desire to enjoy a friend viz. as the notion of a friend or friendship doth most properly import That is neither to desire the impossible thing of possessing his Being as my own Nor the unsatisfying thing the meer partaking some part of his external goods and wealth whereof it may be he daily imparts somewhat to every beggar at at his door But it is to have his intimate acquaintance his counsel and advice the advantage of improving my self by his converse and of conforming my self to his example in his imitable perfections The assurances of his faithful constant love and friendship in reference to all future emergencies A friend is really to be enjoyed in such things as these And in such-like is God to be enjoyed also But with this difference that Gods communications are more immediate more constant more powerful and efficacious more delightful infinitely and satisfying in respect both of the good communicated and the way of communication In short then the wants and desires of a renewed soul the supply and satisfaction whereof it seeks from God would be summ'd up in these things That it may know him more fully Or have clearer apprehensions of him That it may become like to him and framed more perfectly after his own holy image That it may be ascertain'd of his love and good will that he hath those favorable inclinations towards it which shall certainly infer his doing all that for it which its real necessities to be estimated by his infinite Wisdom can call for These are the things in kind which would satisfy it And answerably to these we may conceive the communicable good which is the immediate object of their enjoyment So that as God himself is the object which is enjoyed This is the object by which or in respect whereof he is injoyable Therefore the divine communication or that which is communicated from God to regenerate souls wherein they are to delight themselves contains in it 1. An inwardly enlightening revelation of himself to them that they may know him more distinctly This is a part of the one thing would be so highly satisfying and delightful Shew us the father and it sufficeth us When their desires are towards God only it is with this aim in the first place that they may know him which is supposed when that is given as an encouragement to the pursuit of this knowledg We shall know if we follow on to know the Lord. As if it had been said This is a thing not doubted of but taken for granted that we would fain know the Lord we shall if we follow on c. This is a dictate of pure and primitive nature to covet the knowledg of our own orignal him from whom we and all things sprang Men are herein become most unnaturally wicked when they like not to retain God in their knowledg The new and divine nature once imparted that is primitive nature renewed and restored to it self revives the desire of this knowledg And in compliance with the present exigencie of the case hath this inclination ingrafted into it to know him as he is now only to be comfortably known viz. in the Mediator I determined to know nothing among you saith S. Paul but Jesus Christ c. i.e. to glory in to make shew of to discover my self taken with no other knowledg than this or with none so much as this To which purpose he elsewhere professes to count all things loss for the excellency of this knowledg So vehemently did desire work this way And proportionably as it is apprehended desirable must it be esteemed delightful also Nor are we here to think that this desired knowledg was intended
Authority of the great God which is to be estimated sincere according as it answers the end for which the things to be beleived were revealed That end is not to beget only the notion of those things as truths that are to be lodg'd in the mind and go no further as if they were to be understood true only that they might be so understood But that the person might accordingly have his spirit formed and might shape the course of his whole conversation Therefore is it called the obedience of faith And the same word which is wont to be rendered unbelief signifies disobedience obstinacy unperswadeableness being from a theam which as is known signifies to perswade So that this homage is then truly given to the eternal God when his revelation is comply'd with and submitted to according to the true intent and purpose of it Which that it may be requires that his spirit urge the soul with his Authority and overpower it into an awful subjection thereto The soul being so disjointed by the Apostacy that its own faculties keep not in reference to the things of God their natural order to one another further than as an holy rectitude is renewed in them by the holy Ghost Therefore is it necessary that the enlightening communication which he transmits into it be not only so clear as to scatter the darkness that beclouded the mind but so penetrating as to strike and pierce the heart to dissolve and relaxe its stiff and frozen rigor and render it capable of a new mould frame In order whereto God that at first commanded the light to shine out of darkness is said to have shined into the hearts of them viz. whom he renews to give the light of the knowledg of the glory of God in the face of Jesus Christ. And as they to whom this communication of God is in some degree afforded do hereupon apprehend how necessary it was to them that it should be afforded and be such as they now find it which they apprehended not before so they perceive it to be delightful also as well as necessary And finding it yet given into them but in an imperfect degree their continual cravings are still for more And having tasted hereby how gracious the Lord is as new-born-babes they desire it as sincere milk that they may grow thereby They hereby come to know God and the things of God with savor And wisdom having entered into their hearts knowledg is pleasant to their soul. Whereby as every renewed taste provokes in them new desire all such renewed desires dispose them unto further and more satisfying delight They sensibly discern the difference between their former dry and sapless notions of God and the lively-spirited apprehensions which they now have They can in some measure understand the reason why the Apostle should in such a rapture speak of the excellency of the knowledg of Christ Jesus our Lord And why he should so triumphingly give thanks to God for the manifestation of the savor of his knowledg in every place They can perceive there was good sence in those words as they have a more quick and judicious perception of the fragrancy of that knowledg It is to them a refreshing vital quickening perfume as the word there and before imports most cheeringly odoriferous the savor of life to life lively in it self and to them So full of life as to beget and transmit it and replenish their Souls therewith So as they might feel life thence working in all their powers A revelation of God that is of such a nature cannot but be highly delectable 1. In respect of the matter revealed God himself especially if not yet testifying himself to be yet at least willing in Christ to become our God in such a way and upon such terms as is expressed in the Gospel A more particular mention of the things contained in this revelation that are more apt to beget delight and feed it is purposely defer'd till we come to press and inforce the duty it self 2. In respect of the immediate way and manner of Revelation with so much facility continually coming in from time to time upon the Soul according as it is found ready by a dutiful compliance to admit it and doth ly open to it For otherwise a fatherly severity is most fitly expressed in with-holding it at some times 3. In respect of the life and vigor which it carries with it whereby it is experienced to be a vital light and that it is indeed as is said life which is the light of men Dull sluggish ineffectual notions of such things can have little comparatively of delectation in them 4. In respect of the design and tendency of the Revelation discernible at the same time to draw the Soul into union with God And that there may be a continual intercourse between him and it Not that it might have a transient glance of so lovely an object and no more When once it apprehends God hath made this light shine in upon me not to amuse me but here he fixes it as a lamp to guide me in a stated course of communion with him How pleasant is it to think he will be known for this blessed purpose Now a communication of God including a revelation of him apt to beget such a knowledg cannot be without much matter of delight But besides that though most naturally following thereupon it also includes 2. A transforming impression of his image This yet more fully answers the enquiry when a person is said to enjoy God what doth he immediately enjoy or whereby is he said to enjoy God what doth God communicate or transmit by which he may be said to be enjoyed He communicates his own living likeness the very image of himself not the Idaea or likeness only by which he is known Though it must be confessed the knowledg of him if he be known to be what he truly is must suppose a true likeness of him offered to the mind and formed there But this of which we now speak is a not meerly representative but a real image The product of the former it is as is sufficiently to be collected from what hath been said For that appears to be not a meer aiery spiritless ineffectual thing as the notion of God and of all divine matters is with the most but as hath been said operative penetrating efficacious apt to beget sutable impressions upon the heart and wholly transform the Soul The effect of it then is this transformative impression it self By which the Soul becomes another thing than it was A new creature old things being done away and all things made new In respect of this it is said to be born of God This is the new man which after God is said to be created in knowledg righteousness and true holiness The divine nature participated The seed of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime and most excellent part of
before your eyes or in your mouths that represent to you his Nature and Attributes but make your pauses and consider the things themselves signify'd by them that is when you read such passages of his own holy Book as that which tells you his name that He is the Lord the Lord God gracious and merciful c. Or that tell you He is light He is love He is God only wise He is the Almighty God all-sufficient He is all in all and that the Heavens and Heaven of Heavens cannot contain Him Or wherein you find him admired as glorious in Holiness Or that say He is what He is that He is the first and the last the Alpha and Omega c. Labour to fix the apprehension and true import of all such expressions deep in your mind that you may have an entire and well-formed representation of him before you unto which you may upon all occasions have recourse and not be at a loss every time you are to apply your selves to any converse with him what or how to conceive of him And because meer words though they may furnish you with a more full and comprehensive notion of him yet it may be not with so lively a one or that you find so powerfully striking your heart compare with that account his Word gives you of him the Works which your eyes may daily behold and which you are assured were wrought and done by him To read or hear of his Wisdom Power Goodness c. and then to have the visible effects within your constant view that so fully correspond to what his Word hath said of him and demonstrate him to be what you were told he is How mighty a confirmation doth this carry with it You may behold somewhat of him in every creature All his Works do not only represent but even praise and commend him to you Above all since he is only to be seen in his own light pray earnestly and continually to the God of our Lord Jesus Christ the Father of Glory that he would give you the spirit of wisdom and revelation in the knowledg of him From such as so desire to know him he will not conceal himself This is your more direct following on to know the Lord in which case he hath said you shall know and that his going forth shall be prepared as the morning By your craving looks and the expecting posture of your waiting eye you draw forth and invite his enlightening communications which do but wait for an invitation For it is most reasonable you should feel your want and express your desire of what is so precious before you find it Hereby you put your selves amidst the glorious beams of his vital pleasant light or do open your Souls to admit and let it in upon you Who when he finds it is with you a desired thing and longed for takes more pleasure in imparting than you can pains in seeking or plesure in receiving it Nor yet when you have thus attained to some competent measure of the knowledg of God are you to satisfie your selves that now you are not altogether ignorant But 3. Imploy your knowledg in frequent and solemn thinking on him which is one and the next end of that knowledg and a further great means to your delighting in him Your knowledg of God signifies little to this purpose or any other if as it gives you the advantage of having frequent actual thoughts of him it be not used to this end Not having this knowledg when you would set your selves seriously to think on God you are lost in the dark and know not which way to turn your selves And having it you will be as much strangers to delight in him if you let your knowledg lye bound up in dead and spiritless notion and labour not to have it turned into active life and fervent love by the agitation of your working thoughts By your musing this fire must be kindled Do you suppose it possible to delight in God and not think of him If God be the solace and joy of your Souls surely it must be God remembered and minded much not neglected and forgotten My soul saith the Psalmist shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips when I remember thee on my bed and meditate on thee in the night-watches And he at the same time says his meditation of him shall be sweet when he says he will be glad in the Lord. 'T is not a brutal delight you are here invited to Even such creatures have their Pleasures also and do need thereto besides a sutable object only the help and ministry of their senses Your delight in God can find no way into your hearts but by the introduction of your exercised minds There the matter must be prepared and form'd by which your delight is to be nourish'd maintained Hereto then you must apply your selves with design and with serious diligence and take pains with your recoiling thoughts Do not make that fulsom pretence to excuse your slothful neglect that you cannot command your own thoughts The thing it self is unquestionably true and that you are not of your selves sufficient to think any thing that is good as of your selves and so you may truly enough say that you cannot think any thought at all without God or so much as draw a breath Only as besides your natural dependence on God for the support of your natural life and being there must be that course taken and those things done by which in an orderly course of Providence you may live so for the maintaining of your spiritual life which very much stands in delight and joy in God you must join a spiritual dependence for that special influence and concurrence which is necessary hereto with the doing of such things as by Gods appointment and prescription are to serve this end They who complain therefore they cannot attain to it to delight in God or their delight in him is faint and languishing while in the mean time they use no endeavour to bend and direct their thoughts towards him do make as idle a complaint as he that shall say he is in a miserable straving condition and nothing nourishes him who wanting nothing sutable for him is so wretchedly slothful that he will be at no pains to prepare or so much as eat and chew his own necessary food You may not imagine you have all that is needful for the well-governing of your spirits in your own hands and power Nor ought you therefore to think that what is simply needful is not to be had God is not behind-hand with you He is no such hard task-master as to require Brick and allow no Straw But may most righteously say ye are idle and do therefore only complain like the sluggard in his bed whose hands cannot endure to labour You dare not deliberately go to God and tell him you do all you can