A TREATISE OF DELIGHTING IN GOD; FROM PSALM XXXVII. 4. DELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL GIVE THEE THE DESIRES OF THINE HEART. IN TWO PARTS. TO MY MUCH VALUED FRIENDS, THE MAGISTRATES AND OTHER INHABITANTS OF GREAT TORRINGTON IN DEVON; WITH THE SEVERAL WORTHY AND RELIGIOUS PERSONS AND FAMILIES OF MY ACQUAINTANCE IN THOSE PARTS. It is likely that the title of the following treatise will put many of you, my dearly esteemed friends, in mind, that sundry sermons were preached twenty years ago among you upon this subject. I had it indeed in design, to have given you some abstract of those sermons; but searching among my papers, could find none but so imperfect and broken memorials as would be of little use for that purpose. And yet being desirous to present you with somewhat that might both be a testimony of my affection, and an advantage to you; and knowing this subject was grateful to many, and affords what may be useful to all of you; I have, for your sakes, applied myself to a reconsideration of it. The first part is even altogether new, except the introductive suppositions in the beginning. Nor do I remember I then had more than one discourse to you on that subject, before the practical application of it. The other part contains many things formerly delivered to you, though perhaps not in the same order, much less in the same words, whereto the short notes in my hands could no way enable me. The matter here treated of, is the very substance of religion; the first and the last; the root and the flower; both the basis and foundation, and the top and perfection, of practical godliness; and which runs through the whole of it. Nor knew I therefore what to present you with, that could have in it a fitter mixture and temperament of what might be both useful and pleasant to you. As there is therefore no need, so nor do I desire you should receive the matter here discoursed of, merely for my sake; there being so great reason it should be chiefly acceptable on higher accounts. I do very well understand your affection to me; and could easily be copious in the expression of mine to you, if I would open that sluice. But I do herein resolvedly, and upon consideration, restrain myself; apprehending that in some cases (and I may suppose it possible that in our case) a gradual mortification ought to be endeavoured of such affection as is often between those so related as you and I have been: which is no harder supposition, than that such affection may be excessive and swell beyond due bounds. So it would, if it should be accompanied with impatient resentments towards any providence or instrument, whereby it finds itself crossed, or from whence it meets with what is ungrateful to it: if it prove turbulent and disquieting to them in whom it is, or any others: or if it occasion a looking back with distempered lingerings after such former things as could be but means to our great end, with the neglect of looking forward to that end itself still before us. Far be it from me, to aim at the keeping any thing alive hat ought to die; that is, in that degree wherein it ought so to do. But our mutual affection will be both innocent and useful, if it be suitable to mortal objects, and to persons not expecting the converse we have had together any more in this world; if also in the mean time it preserve to us a mutual interest in each others prayers; if dispose us to such acts and apprehensions of kindness as our present circumstances can admit; and if particularly, as it hath moved me to undertake, it may contribute any thing to your acceptance of, this small labour, which is now designed for you. The subject and substance whereof, as they are none of mine, so they ought to be welcome to you, for their own sake, and his who is the prime Author, though they were recommended to you by the hand of a stranger, or one whose face you never saw. They aim at the promoting of the same end which the course of my poor labours among you did, (as he that knoweth all things knoweth,) the serious practice of the great things of religion, which are known and least liable to question; without designing to engage you to or against any party of them that differ about circumstanial matters. They tend to let you see, that formality in any way of religion unaccompanied with life, will not serve your turn; (as it will no man's;) than which, there is nothing more empty, sapless, and void both of profit and delight. I have reflected and considered with some satisfaction, that this hath been my way and the temper of my mind among you. Great reason I have to repent, that I have not with greater earnestness pressed upon you the known and important things wherein serious Christians do generally agree. But I repent not I have been so little engaged in the hot contests of our age, about the things wherein they differ. For, as I pretend to little light in these things; (whence I could not have much confidence to fortify me unto such an undertaking;) so I must profess to have little inclination to contend about matters of that kind. Nor yet am I indifferent as to those smaller things, that I cannot discern to be in their own nature so. But though I cannot avoid to think that course right which I have deliberately chosen therein, I do yet esteem that but a small thing upon which to ground an opinion of my excelling them that think otherwise, as if I knew more than they. For I have often recounted thus seriously with myself, that of every differing party, in those circumstantial matters, I do particularly know some persons by whom I find myself much excelled in far greater things than is the matter of that difference. I cannot, 'tis true, thereupon say and think every thing that they do; which is impossible, since they differ from one another as well as me. And I understand well, there are other measures of truth than this or that excellent person's opinion. But I thereupon reckon I have little reason to be conceited of any advantage I have of such in point of knowledge, (even as little as he should have, that can sing or play well on a lute, of him that knows how to command armies, or govern a kingdom,) and can with the less confidence differ from them, or contend with them. Being thereby, though I cannot find that I err in these matters, constrained to have some suspicion lest I do; and to admit it possible enough, that some of them who differ from me, having much more light in greater matters may have so in these also. Besides, that I most seriously think, humility, charity, and patience, would more contribute to the composing of these lesser differences, or to the good estate of the Christian interest under them, than the most fervent disputes and contestations. I have upon such considerations little concerned myself in contending for one way or another, while I was among you; or in censuring such as have differed from me in such notions and practices as might consist with our common great end; or as imported not manifest hostility thereto : contenting myself to follow the course that to my preponderating judgment seemed best, without stepping out of my way to justle others. But I cannot be so patient of their practical disagreement, (not only with all serious Christians, but even their own judgments and consciences also,) who have no delight in God, and who take no pleasure in the very substance of religion. I have been grieved to observe that the case hath too apparently seemed so, with some among you: some who have been openly profane and dissolute, and expressed more contempt of God (which you know was often insisted on the one part of the day, when I had this subject in hand the other) than delight in him. I know not how the case may be altered with such since I left you; or what blessing may have followed the endeavours of any other hand. Death I am sure will be making alterations, as I have heard it hath. If these lines may be beforehand with it, may they be effectually monitory to any such that yet survive! That however this or that external form of godliness may consist with your everlasting well being, real ungodliness and the denial of the power never can; which power stands in nothing more than in love to God or delight in him. Therefore seriously bethink yourselves, do you delight in God or no? If you do, methinks you should have some perception of it. Surely if you delight in a friend, or some other outward comfort, you can perceive it. But if you do not, what do you think alienation from the life of God will come to at last? It is time for you to pray and cry, and strive earnestly for a renewed heart. And if any of you do in some degree find this, yet many degrees are still lacking. You cannot delight in God, but upon that apprehension as will give you to see, you do it not enough: therefore reach forth to what is still before. I bow my knees for you all, that a living, delightful religion may flourish in your hearts and families, instead of those dry, withered things, worldliness, formality, and strife about trifles. Which will make Torrington an Heph-zibah, a place to be delighted in; your country a pleasant region; and (if he may but hear of it) add not a little to the satisfaction and delight of Your affectionate servant in Christ, Who most seriously desires your true prosperity, Antrim Sept. 1, 1674. *From Pa, x. 13. 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 cases, 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 become 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." 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 ex.cellency. 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 conWe need not operously inquire what sort of persons this sider him as standing in a twofold reference, in both which direction is given unto. It is plain, that it's the common we are to eye and act towards him, viz. as a Lord to be duty of all to delight in God. But it cannot be the imme- | obeyed, and a portion to be enjoyed; and have most delectdiate duty of all. Men that know not God, and are ene-able excellencies to take notice of in him, (that require we mies to him, have somewhat else to do first. They to should suitably comport with them,) answerable peculiarly to each of these considerations, in respect whereof we are to look upon him. 1. As the most excellent Lord; most delectably excellent, (we take not here that title so strictly, as to intend by it mere propriety or dominion; but as to ordinary apprehension it is more commonly understood to signify also governing power, or authority founded in the other,) whom we cannot but esteem worthy of all possible honour and glory; that every knee bow to him, and every tongue confess to him; that universal homage, subjection, and adoration, be given him for ever. upon the Mediator's terms,) yet it adds unspeakably to the 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.a 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 possess the essence of God otherwise than relatively; which is not enough unto actual enjoyment. His mere essential presence is not enough. That renders him not enjoyed by any, for that is equally with all, and every where; but all cannot be said to enjoy him. As therefore it is a real, so there must be some special communication, by which, being received, we are truly said to enjoy him. A special good it must be, not such as is common to all. For there is a communication from him that is of that extent, inasmuch as all live and move and have their beings in him, and the whole earth is full of his goodness. This is a good peculiar to them that are born of God; and suited to the apprehension and sense of that divine creature which is so born. 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 sense, sensitive appetite, fancy, memory, mind, will; and either in a higher or lower degree, for a longer or a shorter time, according as the delight is for kind, degree, or continuance which is taken therein. This is plain in itself. And in the present case therefore of delighting in God, or enjoying him, some communication or participation there must be one way or other according as the enjoyment of him is. And as the case with man now is, it is necessary he do with clearest and the most penetrative light and power, 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 his own sweet savour through the soul. Proportionably therefore to what is to be done, he communicates himself, as the event constantly shows, with all them that are ever brought to any real enjoyment of him. For we plainly see, that the same divine communication which being received, doth delight and satisfy, doth also procure, that it may be desired and received; makes its own way, attempers 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. 2. That however God himself is truly said to be enjoyed or delighted in by holy souls, yet this communication is also a sort of mediate object of this delight or enjoyment. These things being forelaid, it is now needful to inquire somewhat more distinctly, what that communication or communicable good is, which is the immediate matter of proper, spiritual enjoyment unto holy men in this world. Because many have that phrase of speech enjoying God often in their mouths, that well understand not what they mean by it; yea even divers of them that have real enjoyment of him. Unto whom, though they possibly taste the thing which they cannot express or form distinct conceptions of, it might be somewhat their advantage to have it more cleared up to their apprehension, what it is that they immediately enjoy, when they are said to enjoy God; or by what he is to be enjoyed. It is not a mere fancy (as too many profanely think, and are too apt to speak) that is the thing to be enjoyed. There have been those, who, comparing their own experience with God's promises and precepts, (the rule by which he imparts and according whereto men are to expect his gracious influence,) were capable of avowing it, rationally, to be some very substantial thing they have had the enjoyment of. The sobriety of their spirits, the regularity of their workings, their gracious composure, the meekness, humility, denial of self, the sensible refreshing, the mighty strength and vigour which hath accompanied such enjoyments, sufficiently proving to them that they did not hug an empty cloud, or embrace a shadow, under the name of enjoying God. Such expressions as we find in the book of Psalms, (the 16th and many other,) with sundry parts of Scripture besides, leave us not without instance, that import nothing like flashy and flaunting bombast, no appearance of affectation, no pompous show of vain-glory, no semblance of swelling words of vanity; but which discover a most equal, orderly, well-poised temper of mind, in conjunction with the highest delight and well-pleasedness in God. That rich and unimitable fulness of living sense, could not but be from the apprehension of a most excellent nature and kind, whatsoever be the notion, that may be most fitly put upon it. Nor yet is it the mere essence of God which men can be said to enjoy. For that is not communicated nor communicable. Enjoyment supposes e Ps. xxvii. 4. What this good is, how fully sufficient it is, and how or which way it is communicable, may be the better understood when we have considered what are the wants and cravings of this creature, or of them in whom it is formed and wrought. For when we have pitched upon the very thing itself which they most desire, (and which they can tell is it, when they hear it named, though their thoughts are not so 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 satisfy, and what may be communitake place in the spirit of man, it wants, but knows not what; craves, indeterminately, (who will show us any good?) not fixing upon any particular one that is sufficient and finite, and labouring 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 engross the whole of it, an unsatisfiedis somewhat indeterminate and merely imaginary: an infinite nothing: an idol of fancy: a God of its own making. God it must have; but what a one he is it misapprehends, and wherein it rightly apprehends him likes and loves him not; will by no means choose, desire, or take complacency in him. So that an unregenerate soul is, while it is such, necessarily doomed to be miserable. It cannot be happy in any inferior good, and in the supreme it will not. What the real wants and just cravings of a man's spirit therefore are, are 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 satisfied 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 work 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 allayed by the continual mixture of yet unsatisfied 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 inquired of such a one what that thing is. We are generally told there,d" One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord," &c. And it may be many would more shortly tell you it is God they desire, whence it would only be concluded it is God they aim to enjoy or delight in. But because this brings us but where we were; let it be further inquired, what then is your business with God, or what would you have of him? It is not, sure, to be God that you expect or seek, or to enjoy God in that sense wherein he possesses and enjoys himself. No, not by any means. It is then some communication from God, diverse from what all men have (for that they do not find apt to satisfy) which they desire and crave. And what is that? 'Tis somewhat, as possible to be apprehended, and as distinguishable both from his incommunicable being, and his so generally communicated bounty towards all. As if the inquiry were, what is it 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 d Peal. xxvii. 4. |