OF CONFORMITY TO GOD.

Lear

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therewith, bears on it at once the signature both of the author and the instrument. But because our best and surest way of forming true and right apprehensions of God, is to attend and guide ourselves by the representation that is made of him in the gospel-revelation, for it were useless and in vain, if, by letting our thoughts work at random without reference to it, we might conceive as fitly of God and of his mind concerning us, as by its direction and guidance, therefore are we to aim at conformity to God, as he is there represented. For that is the proper likeness of him, which we are to inquire after, (and to be impressed only by his gospel,) which is there expressed and represented. "We all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory."a It is by the glory of the Lord shining through that glass, that we are changed; and the image, into which we are changed, is the same image that is to be seen in that glass. For there God has provided that such a representation of himself and of his mind should appear, as is most suitable to our case and state, and such as most concerns us to have the view and image of. It represents him in his imitable excellencies, and shews what he is towards us, what his counsels, determinations, and constitutions are concerning us; and hereby shews, what we should be, or what temper of spirit becomes us, in reference to

such a revelation; and, when we receive this his impressive communication, he really makes us thereby become such. Then it is, that it will be found most highly delectable. A heart, formed according to the revelation of God in Christ, and cast into the mould of the gospel, (as is the import of the Apostle's words,a) hath a spring of pleasure in itself; not of perfect unmixed pleasure, for there is much yet remaining, that cannot but be displeasing and offensive to such as have learned no longer to put bitter for sweet, and sweet for bitter, and who have senses exercised to discern betwixt good and evil. Indeed, by the same vital principle, the soul is made capable both of the sweetest delights and the quickest sense of pain: while it was dead, it was sensible of neither.

Nor is it an original spring. Whatever it has, that is good and pleasant, comes from a higher head and is communicated. But the communication remains not in this heart as in a dead receptacle, but creates the soul a living spring itself. "The Lord shall satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and as a spring of water, whose waters fail not." After which it follows, "Then shalt thou delight thyself in the Lord," &c. So, though the waters, that are so pleasantly refreshing to holy souls, are given by Christ, yet he himself tells us, they shall be in him, to whom they are given, a well of water springing up into everlasting life. Whence also the good man is said to be "satisfied from himself," and "the mouth of the righteous to be a well of life," i. e. to others, much more must his heart be so to himself. Nor indeed can there ( be a vainer or more absurd design and expectation, than to aim immediately at delights and joys, without ever looking after that transforming, I purifying, quickening communication from God, in which he is to be enjoyed. This is apparently ( the most prejudicial and dangerous mistake, the practical error of many persons of much pretence to religion, who dream and boast of ( nothing less than raptures and transports, who yet have never known or felt what the work of regeneration or the new creature means, but have only got some notions of God and Christ, which tickle their fancies without changing their hearts, and are taken by them for divine enjoyments. Others somewhat awakened and convinced, but not renewed, who have the same mistaken apprehension, as vainly seek and catch at joys and sweetnesses, while their unsanctified hearts yet lie steeped in the gall of bitterness: they wonder and complain, that they feel not in themselves the delights, whereof they find Scripture sometimes make mention, while at the same time they expect and snatch at them in a preposterous impossible way, abstracting, them from the things themselves, wherein the pleasure and delight lie. They would have

delight without the delectable good, which must immediately yield it, or without foregoing the noisome evils, that hinder it. This makes it necessary to treat more largely of the delightful communication, by which only the soul is capable of delighting in God.

CHAPTER III.

Satisfaction accompanying the Change of Heart towards God. Satisfaction from Repentance and Devotedness to God. Joy from Communion with God. Joy from Trust and Dependance on God. Joy from Love of God. Joy from Exercise of a good Conscience. Natural Aversion to Christ as Mediator. Happy State of the Soul believing in Christ.

As to this branch of the subject namely, the vital, sanctifying, transforming influence, whereby the soul is wrought to a conformity to the gospel -if we take a more distinct view of it, we shall find, it cannot but have in it abundant matter of delight. The thing, here to be communicated, is an universal rectitude of temper and disposition, including the removal of such as are sinful and corrupt, and the settlement of such tempers as are holy and gracious; - both of which are to be measured and estimated, as to their good or evil, by the gospel of our Lord Jesus Christ. Now, surely, that must be a blessed and delightful state-and it is that, towards which this divine communication gradually tends, wherein a wretched soul, that was lost in the impurities of sin, shall be stripped of all the perverse inclinations and corrupt affections, which the gospel of Christ condemns, and invested with all the parts of that purity, that gracious and holy frame, which the gospel recommends. For as the former carry in them matter of certain vexation and anguish, which it is hereby freed from; so the latter manifestly carry in themselves matter of unspeakable delight and pleasure, which it hereby partakes. And by the same degrees, by which this divine communication produces the latter of these, it expels the former. By the same degrees, by which any are made "partakers of the divine nature," they escape the corruptions which are in the world through lust."

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That we may be here a little more particular, without descending into the innumerable particularities which might be severally spoken of upon this occasion, we shall only consider this heartrectifying communication in reference to some of the principal things, towards which the spirit of man may be either perversely or duly and rightly inclined.

In order whereto it must be considered, that wherein this communication from God is transforming, it is also enlivening, and therefore furnishes the soul with the power of spiritual sensation, whereby it comes to apprehend its former temper as very grievous and detestable, and, proportionably, the holy frame, which is to be introduced, as infinitely desirable.

It must needs be very delightful to such a soul to feel itself in part rectified, and to expect it further in its temper and inclinations, first, towards God, towards whom it was most disin