A treatise of delighting in God from Psal. xxxvij. 4. Delight thy self also…

But because the exigency of the case did require (by reason of sin that had cut off the intercourse) that there should be a Mediator to open the way and renew the former outworn friendship; Therefore it was also necessary that so the Soul might duly move towards God, it should be rightly framed and disposed also towards him. We are therefore to consider too, how delectable this communication must be, as it aright disposes the heart towards Christ, our way to God.

For towards him we must understand it to have been most obstinately and inflexibly averse; and that therefore a mighty communication ⟨p. 61⟩of power was necessary to set it right here.

Unto that part of Religion which is natural, there was so much of an advantage beforehand, as that there was an old foundation to build upon. There are some notions of God left, not only concerning his Existence, but his Nature and Attributes, many of them. And from the Apprehension what he was, it was in some measure discernible what he should have been, and ought yet to be towards him; And from thence many checks and rebukes of conscience wherein it was found to be otherwise: So that here was somewhat in Nature to be wrought upon, as to this part of Religion. But as to that part which respects the Mediator, this was a frame wholly to be raised up from the ground. There were no principles immediately and directly inclining to take part with the Gospel; But all to be implanted anew. The way that God would take to bring back Souls to him being so infinitely above all human thought. And therefore, though to a considering Pagan it would not sound strangely, that God ought to be trusted, feared, loved, &c. yet even to such the Gospel of Christ was foolishness. Besides, that this way of dealing with men was not only unknown and unimaginable to them, not so much as once thought of, or to be guest at. But the tendency and aspect of it (when it should come to be made known) was such as that it could not but find the temper of mens spirits most strongly opposite, not merely ignorant, but