OF DELIGHTING IN GOD.

self, in dying to this world, in living to God, in minding | person; but I hear his pleasant discourse, and am much taPART 1. the things of another world, in giving up thyself to the several exercises of a holy life, watching, praying, meditating, &c. in trusting in the Lord with all thy heart, and in doing all the good thou canst in thy place and station, letting so thy light shine before men, that they seeing thy good works, may glorify thy Father which is in heaven; in contentment with what thou enjoyest, and patience under what thou sufferest in this world, in doing justice, loving righteousness, and walking humbly with thy God; than ever the vanishing pleasures of sin did or can afford.' Thus into these two things may all be summed up, which delighting in God imports according to this notion of it -1. The applying ourselves to those things by the help of God's own communicated influence (which in that case will not be withheld) wherein the matter of delight lies2. The reflecting upon the things themselves that are so delightful, and setting ourselves to discern, and tasting actually the delectableness of them. And surely, if such words, Delight thyself in the Lord," do say to us all this, they do not say nothing; nor say any thing impertinent, either to their own native import, or our state and condition in this world.

Ob. But here it may be objected; If we so interpret delighting in God, we shall by this means bring the whole of religion, and all sorts of actions that are governed and directed by it, within the compass of this one thing; and make delighting in God swallow up all that belongs to a Christian, and be the same thing with repentance, faith, self-denial, humility, meekness, patience, &c. which would sure seem too much to be comprehended under the name of one particular holy action or affection; especially that they should be called delighting in God, when in the exercise of divers of these, God may possibly not be in that instant actually so much as thought on. may be sufficiently answered; Ans. To this it

1. That these things cannot be hence said with any pretence to be made the same thing with delighting in God; but only that there is a delight adhering to all these; no more than it can be said, when, at some splendid treat or entertainment, there is a great variety of delicious meats and wine, which do therefore all agree in this,-that they are delectable; that all these dishes and liquors are therefore one and the same. Or, if the master of the feast call upon his guests to delight themselves with him their friend, (as here the particle in the text, which we read delight thyself in the Lord, may be read delight thyself with him,) and he explains himself, that he means by tasting this and that and another sort of his provisions, and eating and drinking cheerfully thereof, surely his words could not with more reason than civility be capable of that snarling reply; that, therefore, it seems, he thought the things themselves or their tastes and relishes were all one. For though they all afford delight, yet each of a different kind. 2. But are not all these truly delectable? Is there not a real delight to be had in them? Let any man, that hath tried, consult his experience; yea, let any one that hath not besotted his soul, and infatuated his understanding, but seriously consider the very ideas of these things, and revolve the notions of them in his mind, and then soberly judge, whether they be not delightful? And if so, when there is an actual sense of pleasure and sweetness in the communicated power, and in the practice of them, why is not this delighting in God? Admit that he is not actually thought on in some of these exercises; as when I freely forgive a wrong, or relieve a distressed person, or right a wronged one; if yet I do these things, from the radical principle of the love of God deeply settled in my soul, and with a sensible delight accompanying my act, and the disposition I find in mine heart thereunto; here is not, 'tis true, the very act of delighting in God, formally terminated upon him as the Object; but it is he that gives me this delight, and is the material Object (as well as Author) of it. The communication is from him, whereby I am delighted, and enabled to do the things that are further delightful. As if I converse with an excellent person, my intimate friend, who is at this time incognito, and by a disguise conceals himself from me, or I through my forgetfulness or inadvertency have no present thoughts of this

f Job xxxiv. 9.

ken with it, and the person on the account of it: it is my
friend that I delighted in all this while though I knew it not,
delight thus runs and spreads itself through the whole
3. And what fault can I find in the matter that divine
business of religion, and all the affairs whereon it hath any
influence? Is this the worse or the better? Have I any
not such actual thoughts of God, as may give me the ad-
cause to quarrel at this? Sure I have not. But if I have
vantage of terminating my delight more directly on him,
that may be, very much, my own fault.
delighting in God, the several acts and exercises of religion
4. And what is that an absurdity, that under the name of
besides should be comprehended? How often in Scripture
are other (no more eminent) parts of religion put for the
whole. The knowledge of God, calling upon God, the fear
of God, &c. How commonly are these acknowledged to
be paraphrases of religion! And shall I not add, the love
of God? that most authentic and owned summary of all
practical religion, and which ought to influence all our
actions. And then how far are we from our mark? What
is the difference between loving God, and delighting in him?
be so taken in that sharp passage; (though misapplied to
But I moreover add, that delight itself in him, cannot but
the person of whom it was meant ;) for Job hath said, what
profit is it that a man should delight himself with God
i. e. or be religious? It fitly enough signifies religion, as
thus modified or qualified, viz. as having this quality
belonging to it, that it is delightful, or tinctured with
delight in God. But this (so large) is not the only sense,
And when any part of religion casts its name upon the
as we have said, wherein we are to take delighting in God.
whole, it would be very unreasonable to exclude the part
from which the denomination is taken, or not to make that
the principal thing there meant.
speak,
We therefore proceed to

consider,-the nature and modification of it.
2. Of the more explicit delight in God: and shall therein

in the general, with the addition of holiness thereto, (which
1. Its nature; which from what hath been said of delight
is the work of God's Spirit, determining the act or faculty
to which it adheres towards God,) may be conceived thus,-
That it is the acquiescence or rest of the soul in God, by a
satisfiedness of will in him, as the best and most excellent
good. That it be the rest of the soul, belongs to its general
nature. And so doth the mentioned kind of rest, more dis-
tinguishingly, by the will's satisfiedness in him, because the
soul may be also said to rest satisfied (in respect of another
faculty) by the mere knowledge of truth; but this supposes
so much of that also as is necessary. And because the acts
of the understanding are subservient and in order to those
of the will, in the soul's pursuit of a delightful good;
which is so far attained as it actually delights therein;
therefore this may more simply be called the rest of the
whole soul, whereas that other is its rest but in some respect
only: especially when we add, as in the best and most
excellent good; for this signifies the good wherein it rests
to be ultimate, and its last end, the very period of its pur-
suits, beyond which it neither needs nor desires to go fur-
ther, viz. as to the kind and nature of the good which it is
now intent upon; though it still desire more of the same,
till there be no place left for further desire, but it wholly
cease and end in full satisfaction. And that we may
speak somewhat more particularly of this rest in God; it
supposes,

with such conceptions of his nature and attributes, as that 1. Knowledge of him. That the soul be well furnished it may be truly said to be himself it delights in, and not another thing; not an idol of its own fancy, and which its imagination hath created and set up to it instead of God. Therefore his own representation of himself must be our measure; which being forsaken, or not so diligently attended to, he is either by some misrepresented, (according as their own corrupt hearts do suggest impure thoughts,) and made altogether such a one as themselves, and such as cannot be the object of a pure and spiritual delight; or by others (as their guilt and fear do suggest to them black and direful thoughts of him) rendered such as that he cannot be the object of any delight at all.

2. It supposes actual thoughts of him; "My soul shall be satisfied as with marrow and fatness, when I remember thee upon my bed, and meditate on thee in the night watches."

3. A pleasedness with even the first view or apprehension of him; which is most essential to any love to him, and which gives rise to any motion of,

4. Desire directed towards him, upon the apprehension that somewhat is absent, either of what is due to him, or lacking to ourselves from him.

5. It includes the satisfaction or repose itself which the soul hath, so far as it finds its desire answered in the one kind or the other. Where we must more distinctly know, that the delight taken in him, is according as the desire is which works towards him, and that as our love to him is: now we love him either for himself, or for our ownselves. For himself, ultimately, so as that our love periods in him, and stays there, viz. on him, as good in himself. For ourselves; as when our love to him returns upon ourselves, apprehending a goodness in him which is suitable for our enjoyment. Loving him in the former way, we desire all may be ascribed and given to him, that possibly may or can. And because we know him to be every way perfect and full, and that nothing can be added to him of real perfection, and therefore nothing can be given him besides external honour and acknowledgments, we therefore desire these may be universally rendered him to the very uttermost. And as far as we find him worthily glorified, admired, and had in honour, so far we have delight in (or in reference to) him; consisting in the gratification of that desire. Loving him in the other way, (which also we are not only allowed, but obliged to do, in contradistinction to all creature good,) we desire his nearer presence and converse, more full communications of his light, grace, and consolations. And are delighted according as we find such desire is answered unto us.

corn and wine increase. And whosoever love not Christ more than father, mother, wife, child; yea, and their own lives, cannot be his disciples.< Their present worldly life, if put in the balance, he must outweigh.

And if we put the comparison between our spiritual, eternal life and him; though he and that can never be in opposition, (as there may be often an opposition between him and this present life, so that the one is often quitted for the other,) yet neither is there a co-ordination, but the less worthy must be subordinate to the more worthy. We are to desire the enjoyment of him for his own glory. And yet here is a strange and admirable complication of these with one another. For if we enjoy him, delight and rest in him as our best and most satisfying good, we thereby glorify him as God. We give him practically highest acknowledgments, we confess him the most excellent one. 'Tis his glory to be the last term of all desires, and beyond which no reasonable desire can go further. And if we seek and desire his glory supremely, sincerely, and really beyond and above all things; when he is so glorified to the uttermost, or we are assured he will be; our highest desire is so far satisfied, and that turns to, or is, our own contentment. So that by how much more simply and sincerely we pass from and go out of ourselves, so much the more certainly we find our own satisfaction, rest, and full blessedness in him. As it is impossible the soul that loves him above itself, can be fully happy while he hath not his full glory; so it is for the same reason equally impossible, but it must be so when he hath.

2. Our delight must be suitable to the object (the good to be delighted in).

In respect of the permanency of it, this is the most durable and lasting good. In this blessed object therefore we are to rejoice evermore. As in the matter of trust, we are required to trust in the Lord for ever, because in the Lord Jehovah is everlasting strength,m Everlasting strength 6. The form of expression used in the text, implies also gives sufficient ground for everlasting trust. So it is in a stirring up ourselves, and the use of endeavours with the matter of delight. A permanent, everlasting excellency our own hearts, to foment, heighten, and raise our own is not answered, but by a continual and everlasting delight. delight. The conjugation (as it is thought fit to be called) Therefore, is it most justly said, Rejoice in the Lord alway; into which the word is put, importing, by a peculiarity of and again I say unto you rejoice; alway, and still on. If expressiveness belonging to the sacred language, action through a long tract of time you have been constantly alupon one-self; which must also be understood to have the way rejoicing in the Lord, begin again, I, again, say to you same force, in reference to that former sense of delighting rejoice; or rather, never give over. The object will warin God; that is, that we put ourselves upon those acts and rant and justify the act, let it be drawn forth to never so exercises whereunto such delight is adjoined. These things yast a length of time. You will still find a continual are now more cursorily mentioned, because there will be spring, unexhausted fulness, a fountain never to be drawn occasion more at large to insist on them in the discourse dry. There will never be cause of diversion with this preof the practice of this duty, reserved to the Second Part. tence, that now this object will yield no more; it is drain2. We now proceed to the modification of this delighted to the uttermost, and is now become an empty and in God; or the right manner or measure of it. Concern- gustless thing. With other things it may be so; and thereing which it is apparent in the general, it can be no fur-fore our delight doth not answer the natures of such things, ther right than as it is agreeable to its object. That our delight should ever be adequate, or of a measure equal to it, is plainly impossible; but it must be some way suitable, or must bear proportion to it. I shall here mention but two (and those very eminent) respects wherein it must do so; viz. in respect of the excellency and the permanency of the good to be delighted in.

1. The excellency of it. Inasmuch as it is the best and highest good, it plainly challenges our highest delight. That is, the highest delight simply, which our natures are capable of, is most apparently due to the blessed God, even by the law of nature itself, resulting from our natures, referred unto his. And as the case stands under the Gospel, the highest delight comparatively, i. e. higher than we take in any thing else; nothing must be so much delighted in as he. We do not otherwise delight in him as God, which is one way of glorifying him. And 'tis part of the apostle's charge upon the pagan world, that knowing him to be God, they did not glorify him as God.

1

If we make the comparison between him and all the good things of this world, the matter is out of question. It is the sense of holy souls, Whom have I in heaven but thee? and whom can I desire on earth besides thee ?h When others say, Who will show us any good? they say, Lord, lift thou up the light of thy countenance. And thereby he puts gladness into their hearts, more than when

but when we rejoice in them as if we rejoiced not, they are as if they were not. All the things of this world are so. For even the fashion of this world passeth away :P as it is afterwards added. Therefore no delight can fitly be taken in them, but what is volatile and unfixed as they are; lest otherwise it overreach, and run beyond its object. And how absurd and vain is it to have our hearts set upon that which is not, that takes wing, and leaves us in the dirt! This object of delight is the "I am, yesterday and to-day the same, and for-ever; without variableness and shadow of change." Therefore the nature of it cannot allow us a reason; wherefore, if we be delighted therein yesterday, we should not to-day; or if to-day, why not to-morrow, and so on to for ever. Whence then we may see no one can say he hath answered the import of this exhortation, " delight thyself in the Lord," by having delighted in him at some time. It is continual, as well as highest, delight we are here called to. We see then thus far what we are called to when we are here directed to delight ourselves in the Lord.

2. We are next to show how we are called to it. And the matter itself will answer the inquiry. We are called to it, according to what, in itself, it is. Now it is both a privilege and a duty. We are therefore called to it, ani accordingly are to understand the words,

1. By way of gracious invitation to partake of a priv..

lege which our blessed Lord would have us share and be | framed so indulgently as to accept much less than is pro happy in; no longer to spend ourselves in anxious pur-portionable thereto; and yet within the capacity also of a suits and vain expectations of rest where it is not to be reasonable soul. So that, though the very nature of the found; but that we retire ourselves to him in whom we thing doth plainly dictate a rule, by which this matter is shall be sure to find it. Pity and mercy invite here to to be estimated and judged; yet this other rule gives conplace our delight, and take up our rest. And concerning siderable abatement and allowance. That is, it being conthis, there is no question or imaginable doubt. sidered what the object claims and challenges, as by its own proper excellency due to it; and what the subject is, by its own nature, capable of; not only doth it hence appear, that delight in God is a duty, but that the soul ought to rise to that highest pitch of delight in him, i. e. unto the highest the soul is naturally capable of. The very law of nature, resulting from the reference and comparison of our nature unto God's own, requires so much; that we love, or delight, in him with all our heart, with all our mind, with all our might, and with all our strength. He deserves from us our very uttermost. Yet this is by the gospel-constitution required with indulgence and abatement, not as to the matter required, but as to the manner of requiring it. The matter required is still the same, so as that the purest and highest delight in God doth not cease to be a duty, or any gradual defect thereof cease to be a sin. The Gospel doth make no change of the natures of things; makes nothing cease to be due to God from us, which the law of nature made due; nor renders any defect innocent, which is in its own nature culpable and faulty. Therefore the same pitch of delight in God is still due and required that ever was; but that perfection is not (finally and without relief) required in the same manner and on the same terms it was; that is, it is not by the Gospel required under remediless penalty, as it was. For the law of nature (though it made not a remedy simply impossible yet, it) provided none, but the Gospel provides one.

2. By way of authoritative command. For we must know, that delight in God is to be considered not only under the notion of a privilege unto which we may esteem ourselves entitled; but also of a duty whereto we are most indispensably obliged. This is a thing (not so much not understood, as) not considered and seriously thought on, by very many; and the not-considering it proves no small disadvantage to the life of religion. It occurs to very many, more familiarly, under the notion of a high favour, and a great vouchsafement, (as indeed it is,) that God will allow any of the sons of men to place their delights in himself; but they (at least seem to) think it's only the privilege of some special favourites; of whom, because they perhaps are conscious they have no cause to reckon themselves, they are therefore secure in the neglect of it. And thus is the pretence of modesty and humility very often made an umbrage and shelter to the vile carnality of many a heart; and a want of fitness is pretended and cherished at the same time, as an excuse; that whereas they do not delight in God, they never may: for he that is unfit to-day, and never therewithal applies himself with seriousness to the endeavour of becoming fit, is likely to be more unfit tomorrow, and so be as much excused always as now; and by the same means at length excuse himself from being happy; but never from having been the author of his own misery. But what is it indeed no duty to love God? Is that become no duty which is the very sum and comprehension of all duties? or can they be said to love him, that take no pleasure in him, that is, to love him without loving him? It is indeed wonderful grace that there should be such a contexture of our happiness and duty; that, by the same thing wherein we are obedient, we also become immediately, in the same degree, blessed. And that the law of God in this case hath this very inport, an obligation upon us to blessedness. But in the meantime we should not forget that God's authority and honour are concerned herein, as it is our duty; as well as our own happiness, as it is our privilege, and that we cannot injure ourselves in this matter without also robbing God.

Delight in God is a great piece of homage to him, a practical acknowledgment of his sovereign excellency, and perfect all-comprehending goodness. When we retire from all the world to him, we confess him better than all things besides; that we have none in heaven or earth that we esteem worthy to be compared with him. But when our hearts are averse to him, and will not be brought to delight in him, since there is somewhat in the meanwhile wherein we do delight, we do as much as say (yea, we more significantly express it than by saying) that whatever that is, 'tis better than he; yea, that such a thing is good, and he is not. For as not believing him as a denial of his truth, the making him a liar; not delighting in him is equally a denial of his goodness, and consequently even of his Godhead itself. And since we find the words are here laid down plainly in a perceptive form; "delight thyself in the Lord;" can any think themselves, after this, a. Liberty to do so or not? 'Tis true that they who are in no disposition hereto have somewhat else to do in order to that; (of which hereafter;) but, in the meantime, how forlorn is their case, who have nothing to excuse their sin by, but sin; and who, instead of extenuating their guilt, do double it! Yea, and we are further to consider, that it is not only commanded, by a mere simple precept, but that this precept hath its solemn sanction; and that not only by promise here expressly annexed, (of which hereafter,) but also of implied threatening; that we shall not else have the desires of our hearts, but be necessarily unsatisfied, and miserable: which is also in many other places expressed plainly enough. Great penalty is due upon not delighting in God, even by the gospel constitution itself; which is not so unreasonably formed as to require more in this matter, than is suitable to the object itself; and is

Yet not so but the same penalty also remains in itself due and deserved, which was before. For as the Gospel takes not away the dueness of any part or degree of that obedience which we did owe to God naturally, so nor doth it take away the natural dueness of punishment, for disobedience in any kind or degree of it. Only it provides that (upon the very valuable consideration which it makes known) it becomes to us a remissible debt, and actually remitted to them who come up to the terms of it. Not that it should be in itself no debt, for then nothing were remitted; nor yet, when it so provides for the remission of defects in this part of our duty, doth it remit the substance of the duty itself, or pardon any defects of it to any but such who are found sincere in this, as well as the other parts of that obedience which we owe. Others, who after so gracious overtures, remain at their former distance, and retain their aversion, enmity, and disaffection to God, it more grievously (and most justly) threatens and punishes as implacable; and who will upon no terms return into a state of friendship and amity with their Maker, whom they hated without cause, and do now continue strangers and enemies to him without excuse; so that the very blood of the reconciling sacrifice cries against them.

And surely since (as was formerly said) it is God in Christ that is the entire object of this delight or love, 'us a fearful penalty that is determined upon them that do not so place it; when it is said, If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. And when also it is said, Grace be upon all them that do, it is plainly implied, that the penalty belongs to all them that do not love him in sincerity. Of which sincerity therefore of delight in God, (to keep within the compass of our present theme,) it is necessary we be well informed; as we may be from what hath been said before; that is-1. That we delight in him supremely, and above all things else, viz. with our highest and deepest complacency of will. For it is not necessary (nor ordinarily possible) that our delight in him should be ever accompanied with such sensible agitation of the corporeal spirits, as we find in reference to merely sensible objects. Which is not essential to such delight, but an accident that follows union with the body; and more frequently, and to a greater degree, in some tempers of body than others. But it is necessary there be that practical estimation of him, and propension towards him, as the best and most excellent good; as that we be in a preparation of mind and heart to forego whatever can come

s Eph. vi. 21.

into any competition with him for his sake. That though we do not thus delight in him so much as we should, yet we do more than in any thing else.-2. That we continue herein that this be the constant habitual temper of our spirits towards him: that we cleave to him with purpose of heart, as not only the most excellent, but the most permanent, object of our delight: having settled the resolution with ourselves, “This God shall be our God for ever and ever; he shall be our God and guide even to the death." And that there be frequent actual workings of heart towards him, agreeable to such a temper, though they are not so frequent as they ought. Which account we give of this sincerity of delight in God, not to encourage any to take up with the lowest degree of that sincerity; but that none may be encouraged, upon their own mistake in this matter, to take up with any thing short of it; and that we may see whence to take our rise in aiming at the highest pitch thereof. And that we may (understanding the highest intenseness and most constant exercise of delight in God that our natures are capable of, to be our duty) understand also, that in reference to our gradual defects and intermissions herein, we ought to be deeply

humbled, as being faulty; not unconcerned, as though we were innocent in this regard; that we need continual pardon upon these accounts;-that we owe it to the blood of the Redeemer, that such things can be pardoned;-that we are not to reckon, or ever to expect, that blood should stand us instead, to obtain our pardon for never delighting in God sincerely at all; but only (supposing we do it sincerely) that we do it not perfectly. For most certainly, they whose hearts are never turned to him as their best and most sovereign good or portion, and Ruler or Lord; but do still remain alienated in their minds, and enemies through wicked works, will perish notwithstanding. And that we might the more distinctly, together with the apprehension of what we are called to in this matter, understand also how we are called to, i. e. not by an invitation only, that leaves us at liberty whether we will or will not, as we think fit; but by express command, and that also backed with the severe determination of most dreadful penalty in case of omission. And thus we have in some measure shown the import of the direction in the text,that we delight ourselves in the Lord. |

DELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL GIVE THEE THE DESIRES OF THINE HEART.

PART II.

CONCERNING THE PRACTICE OF DELIGHT IN GOD,

According to this diverse import of the precept enjoining this duty, it will be requisite to speak diversely of the practice of the duty itself: that is, that we treat of the practice and exercise of delight;-As a thing adherent to the other duties of religion;-2. As it is a distinct duty of itself. 1. As to the former, our business will be to treat of the exercise of religion as delightful. Now religion is delightful naturally and in itself; and makes a man's other actions, even that are not in themselves acts of religion, delightful also, so far as they are governed and influenced by it; if that religion be true, i. e. if it be living, such as proceeds from a principle of divine life. Being therefore now to treat of the practice of this duty, (whereof the account hath been already given,) our discourse must aim at and endeavour these two things, the former as leading and subservient to the latter;-viz. 1. That we may not take up and rest, or let our practice terminate, in a religion which is not naturally and in itself delightful ;-2. That we seek after and improve in that which is.

WE have in the former Part extended the meaning of the words, "Delight thyself in the Lord," beyond what they seem at first sight literally to signify: so as not to understand them merely as requiring that very single act of delight to be immediately and directly terminated on God himself; but to take them as comprehending also the sum of all holy and religious converse with God, i. e. as it is delightful, or as it is seasoned (intermingled, and as it were besprinkled) with delight; and upon the same account, of all our other converse, so far as it is influenced by religion. And I doubt not, to such as shall attentively have considered what hath been said, it will be thought very reasonable to take them in that latitude; whereof the very letter of the text (as may be alleged for further justification hereof) is most ftly capable. For (as was noted upon another text where we have the same phrase) the particle which we read in the Lord, hath not that signification alone, but signifies also with, or by, or besides, or before, or in presence of; as if it had been said, "Come and sit down with God, retire thyself to him, and solace thyself in the delights which are to be found in his presence and converse, in walking with him, and transacting thy course as before him, and in his sight." As a man may be said to delight himself with a friend that puts himself under his roof; and besides personal converse with himself, freely enjoys the pleasure of all the entertain-pleasant to carry about with us our own living body; but ments, accommodations, and provisions which he is freely willing to communicate with him, and hath the satisfaction which a sober person would take in observing the rules and order of a well-governed house. t Pe. xlviii.

1. That which is not so we have great reason not to acquiesce in, or be contented with, for it is plainly such as will not defray itself, or bear its own charges, as having only cumber and burden in it, no use or end; I mean the dead formality of religion only. We find it natural and who would endure (how wearisome and loathsome a task were it!) to lug to and fro a dead carcass? It will be upon this account needful to insist in showing more distinctly, what sort of religion it is, that is in itself wholly unde

lightful, and propound some things to consideration con- | plainly see what delight in the general is to be accounted cerning it, that may tend to beget a dislike of it, and so incline us to look further.

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

And yet here it will be necessary, for caution to in-mind the notions that belong to religion, without either sert,