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

The former is less durable, and sooner apt to vanish upon the cessation of the present act, like the delight of the eye.

The latter is more permanent, as that of the taste, and habitual; such as is the pleasure of any thing whereof one hath a continued possession, as of a confirmed state and habit of health, or of the riches, dignities, pleasant accommodations which belong to any ones settled condition; of which he hath that continual enjoyment that insensibly forms his spirit, raises and keeps it up to a pitch suitable to his condition, though he have not every day or hour distinct formed thoughts of them, nor is often in that contemplative transport with Nebuchadnezzar,—Is not this great Babylon which I have built? &c.

The latter is more permanent, as that of the taste, and habitual; such as is the pleasure of any thing whereof one hath a continued possession, as of a confirm'd state and habit of health, or of the riches, dignities, pleasant accommodations which belong to any ones setled condition; of which he hath that continual enjoyment that insensibly forms his spirit, raises and keeps it up to a pitch sutable to his condition, though he have not every day or hour distinct formed thoughts of them, nor is often in that contemplative transport with Nebuchadnezzar,—Is not this great Babylon which I have built? &c.

Both these are holy delight, or delight in God. In both whereof may be seen, added to the general nature of delight, an holy Nature as the Principle, inferring a powerful steady determination of the heart towards God, as the object and end which it ultimately tends to, and terminates upon. Though in the former way of delighting in God, the Soul tends towards him more directly: In the latter (according as the acts may be to which