CHAP. IV. Happy State of a Soul set right towards Man Happy State of a Soul framed after the image of God CHAP. V. Directions for improving in Religion 1. Study of its Practical Truths 2. Cultivation of Habitual Holiness 3. Attention to the State of Mind 4. Practice of the Principles of Religion 5. Religion to be viewed as delightful 7. Connection between Duty and Pleasure 8. Sluggishness of Spirit to be overcome Trust in God proved to be Sinful, by Experience contrary to their Vow and Covenant contrary to right Practice and Feeling Dreadful consequences of such Neglect - CHAP. V. Invitation to the Duty of delighting in God This Duty to be undertaken deliberately Accepting of Jesus Christ, as Lord and Saviour Sorrow, and returning to God Forgiveness not to be despaired of Earnest Supplication for a better Spirit New Temper of Spirit, and Holiness, indispensable to No Pardon, without change of Life Solemn renewal of Engagement to God 5. Consider the Excellencies and Works of the Redeemer 234 6. Aim at a clearer Knowledge of God and of Christ 7. Converse with the Word of God 8. Meditate on God Transport of the Saints of old times in contemplating God 251 The same feeling attainable by us Wretchedness of not delighting in God OF DELIGHTING IN GOD. Delight thyself in the Lord, and he shall give thee the desires of thine heart.-Psalm xxxvii. 4. PART I. SHEWING THE IMPORT OF THIS PRECEPT. CHAPTER I. Meaning and Application of the Text. The Object, to be delighted in. Access to God by a Mediator. God considered in his Relation to us, as our Lord and Portion. The Sufficiency of this Portion: the Communicableness of it. Desires of the unregenerate Soul. Desires of the renewed Soul. Nature of the Communication, with reference to the Mediator. Revelation of God to the Soul. Effects of this Revelation upon the Soul. THIS Psalm, by the contents of it, seems to suppose an afflicted state of good men, by the oppression of such as were wicked,—the prosperity of these wicked ones in their oppressive course, -an aptness in the oppressed to impatience under the evils they suffered,-a disposition to behold, with a lingering and envious eye, the good things which their oppressors enjoyed, and they themselves wanted. Hence the composition is agreeable to these suppositions, and B serviceable to the fortifying of the righteous against the sin and trouble, which such a state of things might occasion to them. The verse cited has a more direct aspect on this last-mentioned thing, in the case of upright men suffering under the oppression of violent and prosperous wickedness, namely, that they might hereupon be apt to covet and envy the worldly delight of their enemies, to be desirous of their dainties, and grudge they should be theirs, who, they knew, deserved worse things,while they themselves felt the pressure of worse, which at their hands they deserved not. 66 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 if it had been said, You have no such cause to look with displeasure or immoderate desire upon their delicacies; you may have better: better belong to you, and invite you. The Lord himself is your portion. It becomes both your state and spirit to apply yourselves to a holy delight in him; to let your souls loose, and set them at liberty to satiate themselves with those undefiled and satisfying pleasures, to which you have a right, and in which you will find the loss and want of their meaner enjoyments abundantly made up to you. You have your natural desires and cravings, as well as other men; and those may be too apt to exceed their just bounds and measures. But if you take this course, they will soon become sober and |