OF DELIGHTING IN GOD: FROM PSALM XXXVII. 4. DELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL GIVE THEE THE DESIRES OF THINE HEART. PART I. SHOWING THE IMPORT OF THIS PRECEPT. THIS psalm, by the contents of it, seems to suppose an afflicted state of good men, by the oppression of such as were, in that and other respects, very wicked; the prosperity of these wicked ones in their oppressive course; an aptness in the oppressed to impatience under the evils they suffered; a disposition to behold, with a lingering and an envious eye, the good things which their oppressors enjoyed, and themselves wanted. Hence the composure of it is such as might be most agreeable to these suppositions, and servicable to the fortifying of the righteous against the sin and trouble which such a state of things might prove the occasion of unto them. This verse hath a more direct aspect on the last of these eases, or on this last mentioned thing considerable in the case, of upright men suffering under the oppression of violent and prosperous wickedness, viz. that they might hereupon be apt both to covet and envy the worldly delights of their enemies; to be desirous of their dainties, and grudge they should be theirs, who, they knew, deserved worse things; and while themselves also felt the pressure of worse, which at their hands they deserved not. What is here offered to the consideration of the sufferers, tends aptly to allay their discontent, to check and repress their inordinate desire towards inferior things; or to divert and turn it another way; as in case of bleeding to excess and danger, the way is to open a vein, and stop the course of that profusion by altering it. As if it had been said, "You have no such cause to look with displeasure or immoderate desire upon their delicacies: you may have better; better belong to you, and invite you; the Lord himself is your portion; it becomes both your state and spirit to apply yourselves to a holy delight in him; to let your souls loose, and set them at liberty to satiate themselves, and feed unto fulness those undefiled and satisfying pleasures unto which you have a right; and in which you will find the loss and want of their meaner enjoyments abundantly made up unto you. You have your natural desires and cravings as well as other men, and those may be too apt to exceed their just bounds and measures; but if you take this course, they will soon be come sober and moderate, such as will be satisfied with what is competent, with an indifferent allowance of the good things of this earth. And towards the Lord, let them be as vast and large as can be supposed; they can never be larger than the rule will allow, nor than the object will satisfy; the direction and obligation of the former being indeed proportioned to the immense and boundless fulness of the latter." We need not operously inquire what sort of persons this direction is given unto. It is plain, that it's the common duty of all to delight in God. But it cannot be the immediate duty of all. Men that know not God, and are enemies to him, have somewhat else to do first. They to whom the precept is directly meant are the regenerate, the righteous, and the upright, as the psalm itself doth plainly design them, or his own people. The most profitable way of considering these words, will be chiefly to insist on the direction given in the former part of the verse; and then to show 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; or, it is his will, that they principally delight themselves in him. Our discourse upon this subject will fall naturally into two parts; the former whereof will concern the import, the latter the practice, of the enjoined delighting in God. Under which latter, what will be said of the latter part of the verse will fitly fall in. That we may more distinctly open the import and meaning of delighting in God, it will be necessary that we treat, 1. Of the delectable object; 2. Of the delight to be taken therein. I. As to the former. The general object of delight is some good, or somewhat so conceived of; with the addition of being apprehended some way present. Here it is the 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, viz. absolute and relative. 1. God may be looked upon in an absolute consideration, as he is in himself, the best and most excellent Being; wherein we behold the concurrence of all perfections; the most amiable and beauteous excellencies, to an intellectual eye, that it can have any apprehension of. 2. In a relative, viz. as his goodness and excellency are considered, not merely as they are in himself, but also as having some way an aspect on his creatures. For considering him as in himself the most excellent Being; if here we give our thoughts liberty of exercising themselves, we shall soon find, that hereupon he must be considered also as the first Being, the original and author of all other beings; otherwise he were not the most excellent. From whence, we will see, relation doth arise between him and his creatures that have their being from him. And besides the general relations which he beareth to them all, as the common maker, sustainer, and disposer of them; observing that there are some which, by their reasonable natures, are capable of government by him (in the proper sense, viz. by a law) and of the 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, (that require we should suitably comport with them,) answerable peculiarly to each of these considerations, in respect whereof we are | upon the Mediator's terms,) yet it adds unspeakably to the to look upon him. pleasantness of this object, when we can reflect upon such 1. As the most excellent Lord; most delectably excel-characters in ourselves, as from whence we may regularly lent, (we take not here that title so strictly, as to intend conclude, that he is actually thus related unto us. That by it mere propriety or dominion; but as to ordinary ap- is, that we have consented; that our relation to him imprehension it is more commonly understood to signify also mediately arises from the covenant of life and peace; that governing power, or authority founded in the other,) whom he hath entered into covenant with us, and so we are bewe cannot but esteem worthy of all possible honour and come his. It is pleasant thus to behold and serve him as glory; that every knee bow to him, and every tongue con- our Lord. How great is the emphasis of these words, "I fess to him; that universal homage, subjection, and ado- count all things but loss for the excellency of the knowration, be given him for ever. ledge 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 design of this scripture; which aiming to recall and draw in the hearts of godly persons from too earnest and from envious lingerings after the enjoyments of worldly men, (their enemies and oppressors,) 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, God as a portion; that it might be more distinctly represented, we should have two things to take notice of that would render it most delectable, and such as wherein holy hearts may acquiesce, and rest with fullest satisfaction:-the sufficiency-and the communicableness of it. 2. As the most excellent Portion, in whom all things that may render him such do concur and meet together; all desirable and imaginable riches and fulness, together with large bounty, flowing goodness, every way correspondent to the wants and cravings of indigent and thirsty souls. The former notion of him intimates to us our ob-him as our Portion! And this seems very pertinent to the ligation 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. Unto which office and undertaking his own Son, incarnate, the Word made flesh, (being only fit,) was designed. By him, dealing between both the distanced parties, satisfying the justice of God, overcoming the enmity of man, the difference (so far as the efficacy of his mediation doth extend) is composed. And to the reconciled, God becomes again their acknowledged both Lord and portion. His right is vindicated, theirs is restored; and both are established upon new grounds, added to those upon which they stood before. And so, as that now our actings towards God, and expectations from him, must be through the Mediator. Whereupon this object of our delight, considered relatively unto us, is entirely God in Christ;-being reconciled, -we joy in God, through our Lord Jesus Christ, by whom, &c. In these several ways that have been thus briefly mentioned, may God come under our consideration. Nor are they, any of them, unapplicable or impertinent to our purpose, when we would design him the object of our delight. Yea, and surely God considered each of these ways ought to be 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 (not with the denial, but) without the actual present consideration of any advantage that may redound to us from them; as we are apt to find ourselves pleased and gratified in viewing an excellent object, (suppose a stately edifice or beautiful flower,) from which we expect no other benefit. 1. The sufficiency of it. Which cannot but be every way complete and full; it being the all-comprehensive good, which is this portion.-God all-sufficient. The most eminent and known attributes of his being, wherein by any issues of them they can be communicated, having an ingrediency and concurrence to the happiness of his people therein. 2. The communicableness thereof. Which proceeds from his bounty, more peculiarly, and his gracious inclination to do good, and make his boundless fulness overflow to the replenishing of thirsty, longing souls, whom first it had allured and caused so to long. But 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 to, from one sort of enjoyment to another, from a meaner and more empty to a better; yet it is to be considered, that true and the best 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 do run into one another. We obey him, even in enjoying him; it being part of our enjoined duty, to set our Again, if we consider him relatively, 1. In the former hearts upon him, as our best and highest good. And we capacity of a Lord, it is grateful to behold him decked enjoy him in obeying him; the advantage and benefit of with majesty, arrayed in glory, clothed with righteousness, his government, being a real and most momentous part of armed with power, shining in holiness, and guiding him- that good which we enjoy from him, and in him. He is self with wisdom and counsel in all his administrations. our benefactor even as he is our ruler; and is therein our Yea, and it is delightful to obey him'; while we are most ruler, as he proposes to us benefits, which he thereby binds fully satisfied of his unexceptionable right to command us. us to accept; for even his invitations and offers are also For there is a great pleasure naturally arising to a well-laws and formal bonds of duty upon us. Yea, and even tempered spirit, from the apprehended congruity or fitness of things, as that he should command and that we should obey. His right and our obligation being so undoubtedly clear and great; especially when we also consider what he commands, and find it is no hard bondage; that they are not grievous commands which he requires we be subject to; but such in the keeping whereof there is great reward; and that his ways are all pleasantness and peace. And being considered as a portion, the matter is plain, that so rich and abounding fulness, where also there is so communicative an inclination, cannot but recommend him a most satisfying object of delight. And thus we are more principally to consider him, viz. rather relatively than absolutely: and that relatedness (which the state of the case requires) as now anew 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 consent and agree with him a Rom. v. 10, 11. | the act of delight itself pitched upon him, is an act of homage, as there will be occasion hereafter to take notice. Wherefore it will be fit to steer a larger course, than merely to consider him as a good commensurate to our partial appetites. Which are apt to prescribe to, and limit our apprehensions to this or that particularly sort or good, and tincture them with such a notion of delight, as 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 indeed, nor is there any capable of being gathered up into that sum which is not delectable. Nor therefore can the usual distribution of goodness into profitable, honest, and pleasant, bear a strict test. Only the false relishes of vitiated appetite in this corrupted state of man, have given ground for it. Otherwise to a mind and will that is not distempered, the account would be much otherwise. To a prudent mind, profitable good would be pleasant, even as 'tis profitable. To a just and generous mind, honest, comely good would be pleasant, even as it is honest. Nor would there need another distinction, but into the goodness of the end, which is pleasant for itself, and the goodness of the means, which is pleasant as it is honestly and decently profitable (and otherwise it cannot be) thereunto. That we may here therefore with the more advantage state the delectable good we are now to consider, it will be requisite to premise two things. possession. But it would be a strange language to say we 1. That all delightful enjoyment of God supposes some communication from him. Nothing can delight us, or be enjoyed by us, whereof we do not, some way, or by some faculty or other, partake somewhat; either by our external What this good is, how fully sufficient it is, and how sense, sensitive appetite, fancy, memory, mind, will; and or which way it is communicable, may be the better uneither in a higher or lower degree, for a longer or a shorter derstood when we have considered what are the wants and time, according as the delight is for kind, degree, or con- cravings of this creature, or of them in whom it is formed tinuance which is taken therein. This is plain in itself. and wrought. For when we have pitched upon the very And in the present case therefore of delighting in God, or thing itself which they most desire, (and which they can enjoying him, some communication or participation there tell is it, when they hear it named, though their thoughts must be one way or other according as the enjoyment of are not so well formed about it, as to give it the right him is. And as the case with man now is, it is necessary name before,) we shall then understand it to be both what he do with clearest and the most penetrative light and will be sufficient to satisfy, and what may be communipower, come in upon his mind and heart, scatter dark-cated to that purpose. But now, before that new birth ness, remove prejudice, abolish former relishes, transfuse take place in the spirit of man, it wants, but knows not his own sweet savour through the soul. Proportionably what; craves, indeterminately, (who will show us any therefore to what is to be done, he communicates himself, good?) not fixing upon any particular one that is sufficient as the event constantly shows, with all them that are ever and finite, and labouring at once, under an ignorance of brought to any real enjoyment of him. For we plainly the infinite, together with a disaffection thereunto. Its see, that the same divine communication which being re- wants and cravings are beyond the measure of all finite ceived, doth delight and satisfy, doth also procure, that it good; for suppose it to have never so large a share, nay, may be desired and received; makes its own way, attem- could it grasp and engross the whole of it, an unsatisfiedpers and frames the soul to itself; and gives it the sweetness and desire of more would still remain. But that more relish and savour thereof, wherein God is actually enjoyed. is somewhat indeterminate and merely imaginary: an in2. That however God himself is truly said to be enjoy- finite nothing: an idol of fancy: a God of its own making. ed or delighted in by holy souls, yet this communication God it must have; but what a one he is it misapprehends, is also a sort of mediate object of this delight or enjoy- and wherein it rightly apprehends him likes and loves him ment. These things being forelaid, it is now needful to not; will by no means choose, desire, or take complacency inquire somewhat more distinctly, what that communica- in him. So that an unregenerate soul is, while it is such, tion or communicable good is, which is the immediate necessarily doomed to be miserable. It cannot be happy matter of proper, spiritual enjoyment unto holy men in in any inferior good, and in the supreme it will not. What this world. Because many have that phrase of speech the real wants and just cravings of a man's spirit thereenjoying God often in their mouths, that well understand fore are, are not to be understood by considering it in that not what they mean by it; yea even divers of them that state. And if the work of the new creature were perhave real enjoyment of him. Unto whom, though they fected in it, it would want and crave no more; but were possibly taste the thing which they cannot express or form satisfied fully and at perfect rest. Nor is that state so distinct conceptions of, it might be somewhat their ad- known to us as yet. Therefore they are best to be disvantage to have it more cleared up to their apprehension, cerned in the state wherein that work is begun and hitherto what it is that they immediately enjoy, when they are said unfinished; in which it therefore desires rightly, and still to enjoy God; or by what he is to be enjoyed. It is not a continues to desire a state of intermingled motion and mere fancy (as too many profanely think, and are too apt to rest; wherein delight is imperfect, and allayed by the conspeak) that is the thing to be enjoyed. There have been tinual mixture of yet unsatisfied desire. And yet it may those, who, comparing their own experience with God's be collected what it is that would be sufficient to satisfy; promises and precepts, (the rule by which he imparts and because their desire is still determined to one thing, is according whereto men are to expect his gracious influ- not vagrant, wanders not after things of another kind, ence,) were capable of avowing it, rationally, to be some but is intent only upon more of the same. Now let it be very substantial thing they have had the enjoyment of. inquired of such a one what that thing is. We are geneThe sobriety of their spirits, the regularity of their work-rally told there,d" One thing have I desired of the Lord, ings, their gracious composure, the meekness, humility, that will I seek after, that I may dwell in the house of the denial of self, the sensible refreshing, the mighty strength Lord all the days of my life, to behold the beauty of the and vigour which hath accompanied such enjoyments, Lord," &c. And it may be many would more shortly sufficiently proving to them that they did not hug an empty tell you it is God they desire, whence it would only be cloud, or embrace a shadow, under the name of enjoying concluded it is God they aim to enjoy or delight in. But God. Such expressions as we find in the book of Psalms, because this brings us but where we were; let it be fur(the 16th and many other,) with sundry parts of Scrip- ther inquired, what then is your business with God, or ture besides, leave us not without instance, that import what would you have of him? It is not, sure, to be God nothing like flashy and flaunting bombast, no appearance that you expect or seek, or to enjoy God in that sense of affectation, no pompous show of vain-glory, no sem- wherein he possesses and enjoys himself. No, not by any blance of swelling words of vanity; but which discover means. It is then some communication from God, diverse a most equal, orderly, well-poised temper of mind, in con- from what all men have (for that they do not find apt to junction with the highest delight and well-pleasedness in satisfy) which they desire and crave. And what is that? God. That rich and unimitable fulness of living sense, 'Tis somewhat, as possible to be apprehended, and as discould not but be from the apprehension of a most excel- tinguishable both from his incommunicable being, and his lent nature and kind, whatsoever be the notion, that may so generally communicated bounty towards all. As if the be most fitly put upon it. Nor yet is it the mere essence inquiry were, what is it that I desire really to enjoy when of God which men can be said to enjoy. For that is not I desire to enjoy a friend? (viz. as the notion of a friend communicated nor communicable. Enjoyment supposes or friendship doth most properly import.) That is neither to desire the impossible thing, of possessing his being as | to speak in its proper place) to have him before our eyes my own; nor the unsatisfying thing, the mere partaking some part of his external goods and wealth, whereof it may be he daily imparts somewhat to every beggar at his door. But it is to have his intimate acquaintance, his counsel and advice, the advantage of improving myself by his converse and of conforming myself 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 God's communications are more immediate, more constant, more powerful and efficacious, infinitely more delightful 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 summed 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 ascertained of his love and good will, that he hath those favourable 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 enjoyable. 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. Show us the Father and it sufficeth us.a 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 knowledge. 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 knowledge of our own original, him from whom we and all things sprang. Men are herein become most unnaturally wicked when they like not to retain God in their knowledge. The new and divine nature once imparted, that is, primitive nature renewed and restored to itself, revives the desire of this knowledge. And in compliance with the present exigency 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 St. Paul) but Jesus Christ, &c. i. e. to glory in, to make show of, to discover myself taken with no other knowledge 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 knowledge.h 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 decired knowledge was intended finally to terminate in the Mediator, for that the very notion of Mediator resists. The name Christ is the proper name of that office, and the desire of knowing him under that name imports a desire to know him in his office, viz. as one that is to lead us to God, and restore our acquaintance with him, which was not to be recovered upon other terms. So that it is ultimately the knowledge of God that is the so much desired thing, and of Christ, as the way and our conductor to God. That is, the knowledge of God not absolutely considered alone, (though he is, even so, a very delectable object, as hath been said, but as he is related to us, and from whom we have great expectations, our all being comprehended in him. It cannot but be very delightful (answerable to a certain sort of delectation of which we shall have occasion represented and revealed to us, as the all-comprehending good, and that (in the way and method whereinto things are now cast) may, at least, become our portion. He is, some way, to be enjoyed even in this view. 'Tis a thing apt to infer complacency and delight thus to look upon him. They who place felicity in contemplation, especially in the contemplation of God, are not besides the mark; if they do not circumscribe and confine it there, so as to make it stand in mere contemplation, or in an idle and vainly curious view of so glorious an object, without any further concern about it. They will then be found to speak very agreeably to the language of Holy Scripture, which so frequently expresses the blessedness of the other state by seeing God. And if the act of vision be delicious, the representation of the object must have proportionable matter of delight in it. It cannot but have so, if we consider the nature of this representation; which, answerably to the sensible want and desire of such as shall be delighted therewith, must have somewhat more in it than the common appearances of God which offer themselves equally to the view of all men. Though it is their own as common fault, that they are destitute of the more grateful and necessary additions. That it hath more in it, is evident from God's own way of speaking of it. For we find that his revealing himself in this delectable way, 1. Is attributed to the Spirit. And as a work to be done by it when it shall be given, (supposing it therefore yet not given, and that all have it not,) yea that such have it not, in such a measure as they may have it, unto this purpose, who yet truly have it in some measure already; even as a thing peculiar to them from the unbelieving world. For it is prayed for to such as concerning whom it is said, that after they believed (not before) they were sealed by the Spirit of promise, that the God of our Lord Jesus Christ, the Father of glory, would give it them: and it is mentioned by a name and title proper to the end and purpose for which it is desired to be given them, viz. as the spirit of wisdom and revelation, that end and purpose being immediately expressed in, or, as that particle is sometimes used, for, the knowledge of him.m The eyes of their understanding being enlightened by it (which are supposed blind before) for the same purpose. By which prayer it is supposed a communicable thing; yea, and that these had some way a right to the communication of it; or that it was a thing proper to their state, fit to be prayed for, as some way belonging to them, they being in a more immediate capacity of such revelation than others. But how incongruous had it been, with such solemnity of address, to make request on their behalf for that which they already sufficiently had as a thing common to all men. 2. It is spoken of as a reward of their former love, loyalty, and obedience. He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him." Therefore is such manifestation no more to be accounted common, than the love of Christ is, and keeping his commandments. It is spoken of as given discriminatingly, and the grace of God admired upon that account. In the next words, Judas saith unto him, (not Iscariot, it being well understood how little covetous he was of, or qualified, for such manifestations,) Lord, how is it, that thou wilt manifest thyself to us, and not to the world? What it hath more than common light, external or internal, answerable to the deeply resented wants, and the hearts' desires of the regenerate, by which it becomes so highly pleasant and delectable to them, though it is rather to be felt than told, (as it is hard to describe the very things we have only immediate sensible perception of,) may yet in some degree be understood by such characters as these. 3. It is much more distinct and clear. They are confused and dark glimmerings which other men have of the blessed God, so that the light which is in them is darkness.P 'Tis true that an unregenerate person may possibly have clearer acquired notions of God, and of the things of God, than those may be which are of the same kind only in some who are regenerate. So that he may, by the advan clear and vivid, beyond that of other men; who, however they have the representation of the same things, yet have not the same representation. Though if they be things of necessary and common concernment, it is (as was said) their own fault that they have it not. And to have yet clearer apprehensions of this sort, is what the renewed soul doth most earnestly crave, and would be proportionably delighted with. tages he may have above some of the other in respect of better natural abilities, more liberal education, such circumstances of his condition as may more engage him to study and contemplation, and befriend him therein, be capable of finding out more, of making fuller discoveries, and more evident deductions, and be able to discourse thence more rationally and satisfyingly to others, even concerning God, his nature, attributes, and works, than some very pious persons destitute of those advantages may 2. The tendency of such truths is much more clearly conbe able to do. But these, though their candle give a dim-ceivable to a holy soul, than another; what their scope and mer light than the others, have the beams of a sun raying aim or aspect is, which way they look, and what they drive in upon them, that much outshines the other's candle. at or lead to. I mean not what other truth they are conAnd though they know not so many things, nor discern nected with, and would aptly tend to infer; but what dethe connexions of things so thoroughly; yet as they do sign God hath upon us in revealing them, and what imknow what is most necessary to be known, so what they do pression they ought to make upon us. To the ignorance or know, they know better, and with a more excellent sort of disregard of which tendency and design of God's revelaknowledge, proportionably as whatsoever is originally tion, it is to be attributed, that many have long the same and immediately divine, cannot but much excel that which notions of things hovering in their minds, without ever is merely human. Those do but blunder in the dark, these reflecting with any displeasure upon the so vastly unsuitain God's own light do see light. And his light puts a ble temper of their spirits thereto. They know it may be brighter hue and aspect upon the same things, than any such things concerning God, the tendency whereof is to other representation can put upon them. Things are by draw their hearts into union with him, to transform them it represented to the life, which to others carry with them into his likeness, to inflame them with his love. But they but a faint and languid appearance, and are all covered still remain, notwithstanding, at the greatest distance, over with nothing else but a dark and dusky shadow, so most unsuitable, averse, coldly affected towards him, yea as that may be hid from the wise and prudent which is utterly opposite and disaffected; and fall not out with revealed to babes. How bright and glorious things are themselves upon this account, have no quarrel nor dislike, divine wisdom, love, holiness, to an enlightened mind! take not any distaste at themselves for it. They take no which is therefore supposed to have a clearer discovery of notice of an incongruity and unfitness in the ill temper of them. their own spirits; but seem as if they thought all were But it may be said, Is there any thing apprehensible very well with them, nothing amiss; and apprehend not a concerning these or any other matters which may not be repugnancy in their habitual dispositions towards God to expressed in some proposition or other? And what pro- their notions of him. For a vicious prejudice blinds their position is there which a regenerate person can assent to, eyes; their corrupt inclinations and rotten hearts send up a but one who is not regenerate may assent to it also? What malignant, dark, and clammy fog and vapour, and cast so definition, so truly expressive of the natures of these black a cloud upon these bright things, that their tendency things, can be thought of, unto which a carnal mind may and design are not perceived; that prejudice not being not give its approbation? What can be said or conceived conceived so much against the abstract notions of the so fully and truly tending to describe and clear them up, things themselves, (whence they are entertained with less but an unrenewed understanding may have the represen- reluctancy,) but only against the design and scope of them. tation of the same truth so as to give entertainment to it? Against which poisonous cloud God's own glorious revela'Tis answered, there are many things to which somewhat tion directs its beams, dissolves its gross consistency, scatmay belong not capable of description, and whereof we ters its darkness, as to them to whom he by special grace have yet a most certain perception. As the different re- affords it. Whereupon, observing any remainders of the lishes of the things we taste. There are no words that same distemper in their spirits, though it be in a consiwill express those many peculiarities. And as to the pre-derable degree abated and lessened, they are ashamed of sent matter; there is somewhat belonging to the things of themselves for it, filled with confusion, yea, and indignaGod, (those for instance that were mentioned, his wisdom, tion; do loathe and abhor, and could even be ready, if it holiness, &c.) besides the truth of the conceptions that were possible, to run away from themselves. And what may be formed about them; which is more clearly appre- is the reason of this so great difference? Surely somehensible to a divinely enlightened understanding than to what appears discernible to these in God's revelation of one that is not so. As, himself which to the other doth not. They have then be1. The beauty of those truths; which is most delight-fore their eyes a more clear prospect of the aim and scope ful to behold. Their lively sparkling lustre, by which they appear so amiable and lovely to a well-tempered spirit, as to transport it with pleasure, and ravish it from itself into union with them. There was somewhat else apprehensible no doubt, and apprehended by them, the inward sentiments of whose souls those words so defectively served to express, Who is like unto thee, O Lord, among the Gods, who is like thee, glorious in holiness, &c. besides the mere truth of any proposition that those words can be resolved into. And so in those, O the depths of the riches both of the wisdom and knowledge of God, &c. And those, God so loved the world, that he gave his only begotten Son, that, &c. Or those, This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, whereof I am chief. Or the strains of that rapturous prayer, that he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man; that Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth and length, and depth and height; and to know the love of Christ, that passeth knowledge, that ye might be filled with all the fulness of God. There is a certain acceptableness in some truths, necessary to their being received in the love thereof, which is peculiarly so represented to some, as that their apprehension is of it. Which so far as they have, it pleases them, for they like the design well, only they are displeased at themselves that they comport no more with it. And as the end, therefore, aimed at is desirable to them, and would be delightful, (as will be shown in its proper place,) so is it to have that representation immediately offered to the view of their souls, which hath so apt and comely an aspect thereon, not merely for its own sake, but for the sake of the end itself. Wherefore there is somewhat to be apprehended by God's representation of himself to the minds of this regenerate people, at least more clearly than by other men. Whence the work of regenerating or converting them itself, is expressed by opening their eyes. For the divine communication makes its own way and enters at the eye, the soul's seeing faculty, which it doth find (as opening the eyes imports) and not now create; but finding it vitiated, and, as to any right seeing of God, shut and closed up, it heals, opens, and restores it as it enters. It is expressed, by turning them from darkness to light; and from the power of Satan (the Prince of that darkness, the God of this world, who had blinded their eyes) unto God. Which (because they cannot turn and move towards God blindfold, and that this opening their eyes is in order to their turning to God) implies, that their eyes were so distempered, blinded, and sealed up, chiefly towards him. 8 Acts xxvi. 18. |