moderate, satisfied with what is competent, even 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 operosely inquire, to what sort of persons this direction is given. It is plain, that it is 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,) 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 shew, towards the close, how the event promised in the latter part will, not only by virtue of the promise, but even naturally, follow there

upon.

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. 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

relate to the import, the latter to the practice of the enjoined delighting in God.

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.

1. As to the former, the general object of delight is some good. 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. 1. God may be looked upon in an absolute consideration, as he is in himself the best and most excellent Being; in whom we behold the concurrence of all perfections, the most amiable and beauteous excellencies, to an intellectual eye, of which it can have any apprehension. 2. In a relative consideration, viz. as his goodness and excellency are considered, not merely as they are in himself, but also as having 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 he must be considered also as the first being, the original and author of all other beings; otherwise he were not the most excellent.

Besides the general relations which He bears to 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 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, (which require that we 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; whom we cannot but esteem worthy of all possible honour and glory, that every knee bow to him, and every tongue confess to him, and that universal homage, subjection, and adoration be given to him for ever: 2. As the most excellent portion, in whom all things, that may render him such, concur and meet together,-all desirable and imaginable riches and fulness, together with large bounty and flowing goodness, every way correspondent to the wants and cravings of indigent and thirsty souls. The former notion of him intimates to us our obligation 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; to which office and undertaking his own Son incarnate, the Word

made flesh, (he being only fit), was designed. By him, dealing between both the distanced parties, satisfying the justice of God, and 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 Lord and portion. His right is vindicated, theirs is restored; and both are established upon new grounds, added to those on which they stood before: so that, now, our actings towards God, and our expectations from him must be through the Mediator. Whereupon this object of our delight, considered relatively to us, is entirely God in Christ, being reconciled we joy in God through our Lord Jesus Christ, by whom we have now received. the atonement.a

In these several ways, that have been thus briefly mentioned, may God come under our consideration. Nor are they, any of them, inapplicable or impertinent to our purpose, when we would design him the object of our delight. 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, 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

a Rom. v. 10, 11.

viewing an excellent object, (suppose a stately edifice or beautiful flower,) from which we expect no other benefit.

Again, if we consider him relatively, in the capacity of Lord, it is grateful to behold him decked with majesty, arrayed in glory, clothed with righteousness, armed with power, shining in holiness, and guiding himself with wisdom and counsel in all his administrations and it is delightful to obey him, while we are most fully satisfied of his unexceptionable right to command us. For there is a great pleasure, naturally arising to a well-tempered spirit, from the apprehended 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 us to be subject to, but such in the keeping whereof there is great reward, and that his ways are all pleasantness and peace. And if we consider him as a portion, the matter is plain. So rich and abounding fulness, where also there is so communicative an inclination, cannot but recommend him as a most satisfying object of delight.

Thus we are principally to consider him, viz. rather relatively than absolutely, and that relation 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