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

Nor therefore can the usual distribution of goodness into profitable, honest, and pleasant, bear a strict test. Only the false relishes of vitiated appetite in this corrupted state of man, have given ground for it. Otherwise to a mind and will that is not distempered, the account would be much otherwise. To a prudent mind, profitable good would be pleasant, even as it's profitable. To a just and generous mind, honest comely good would be pleasant, even as it is honest. Nor would there need another distinction, but into the goodness of the end, which is pleasant for it self, and the goodness of the means, which is pleasant as it is honestly and decently profitable, (and otherwise it cannot be) thereunto.

That we may here therefore with the more advantage state the delectable good, we are now to consider, It will be requisite to promise two things.

1. That all delightful enjoyment of God, supposes some communication from him. Nothing can delight us, or be enjoyed by us; whereof ⟨p. 13⟩we do not, some way, or by some faculty or other, partake somewhat. Either by our external sense, sensitive appetite, fancy, memory, mind, will; and either in an higher, or lower degree, for a longer or a shorter time, according as the delight is, for kind, degree, or continuance which is taken therein. This is plain in it self. And in the present case therefore of delighting in God or enjoying him, some communication, or participation there must be one way or other according as the enjoyment of him is. And as the case with man now is, it is necessary he do with clearest and the most penetrative light and power, come in upon his mind and heart, scatter darkness, remove prejudice, abolish former relishes, transfuse his own sweet savour through the Soul. Proportionably therefore, to what is to be done, he communicates himself, as the event constantly shows, with all them that are ever brought to any real enjoyment of him.