To live in his love, is delight it self, or a tendency towards it. The disposition whereto being communicated from God, and a part ⟨p. 57⟩of the holy new creature derived from him; is also part of the (secondary or subservient) delectable object. As the light that serves unto vision is partly (as the mediate object) somewhat of what I see, and doth partly (as a principle) actuate and concur with the faculty in the act of seeing. And as the blessed God himself is both the first Principle and ultimate Object of that and other gracious acts*: Therefore it cannot but be pleasant to the Soul, to perceive that powerful influence from God stirring in it, by which it is disposed to design and pitch upon him as the Great Object of its highest delight, unto whom it laboured under so vile and wicked an aversion heretofore. Yea though it yet have no certain persuasion of a present interest in him, yet this disposition of heart towards him, and that it finds it could satisfyingly rest in him as its best good, upon supposition it had such an interest, the very strivings and contentions of the Soul towards him upon this account, are not without a present pleasure: As we behold with an intermixed desire and delight a grateful object, which we would enjoy, but do not yet know whether we can compass or not. To be in that temper of Soul, as to resolve, Him I will seek and pursue, him I will study ⟨p. 58⟩to please and serve, and spend my strength and life in serving him (which is to live in his love) though I yet know not whether he will accept, or how he will deal with me! This cannot but have a certain sensible delectation in it.
To live in his love, is delight it self, or a tendency towards it. The disposition whereto being communicated from God, and a part ⟨p. 57⟩of the holy new creature derived from him; is also part of the (secondary or subservient) delectable object. As the light that serves unto vision is partly (as the mediate object) somewhat of what I see, and doth partly (as a principle) actuate and concur with the faculty in the act of seeing. And as the blessed God himself is both the first Principle and ultimate Object of that and other gracious acts*: Therefore it cannot but be pleasant to the Soul, to perceive that powerful influence from God stirring in it, by which it is disposed to design and pitch upon him as the Great Object of its highest delight, unto whom it laboured under so vile and wicked an aversion heretofore. Yea though it yet have no certain perswasion of a present interest in him, yet this disposition of heart towards him, and that it finds it could satisfyingly rest in him as its best good, upon supposition it had such an interest, the very strivings and contentions of the Soul towards him upon this account, are not without a present pleasure: As we behold with an intermixed desire and delight a grateful object, which we would enjoy, but do not yet know whether we can compass or not. To be in that temper of Soul, as to resolve, Him I will seek and pursue, him I will study ⟨p. 58⟩to please and serve, and spend my strength and life in serving him (which is to live in his love) though I yet know not whether he will accept, or how he will deal with me! This cannot but have a certain sensible delectation in it.
- *And how rationally men may be said at the same time to love, delight in and enjoy the amiable or delectable object, and therewith also love their own love, enjoy their own fruition, or delight in their own delight; enough is said by some Schoolmen. Nor indeed can it be conceived how the Soul can continue to love or delight in any thing but it must be so. For while it perseveres, every latter act justifies the former, and takes complacency therein, but all as directed towards such an object.
