ful to remember in conjunction with a general character like his and as we read, we feel the conviction, that either he must have fallen from God, or been forsaken by his Holy Spirit-the Spirit that nerved his arm and attuned his song, and cheered his existence-before he could have adopted such an unworthy inclination: he must have been spiritually blind, as much as any natural man, before he could have chosen a part so infamous: for "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned: but he that is spiritual judgeth all things," (Cor. I. ii. 14, 15,) and chooseth (it may be added) his enjoyments accordingly. For as the earth is enjoyed in her productions by our earthly part; so is her Creator, the Lord of Heaven and earth, by our heavenly in every congenial perform

ance.

2, More particularly is God to be enjoyed in three Persons, or in so many several Forms in which he is revealed to us, and in each with its proper species or source of delight-whether it be original for every purpose, or more intellectual to suit the human understanding, or more spiritual to rejoice the human heart; 1, God, the Father; 2, God, the Son, or Word; 3, God, the Holy Ghost. But first,

1, We should consider the particular enjoyment of good in God the Father: whom, though he be Infinite, we are also authorized to call our own-THE FATHER OF GODS AND MEN. To those whom he has endowed with his attributes of power, justice, and mercy, his enjoyment may be as obvious as his presence in their hallowed exercise, and consequent expectation. Blessed are the merciful for they shall obtain mercy," (Matt. v. 7,) says our blessed Saviour. Which is a blessed expectation: while for the present reward of the merciful they have the enjoyment of the Fountain of mercy, two sorts of enjoyment-present and prospective, at once. Their heart tells

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them where this exhilarating property arises, and whence it proceeds-not from the heart, like evil thoughts; (Matt. xv. 19;) but from the Fountain of good, to reform the heart and fill it with delight. So did it often fill, and once especially, the royal heart which we have considered as yielding for once to an opposite inclination; when he had the power in his hands, and what was considered in those days an ample provocation to extreme vengeance. "And David said to Abigail, Blessed be the Lord God of Israel; which sent thee this day to meet me: and blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand." (Sam. I. xxv. 32, 33.) *

Any one who is free to judge, and acquainted with both kinds, can tell whether the enjoyment of God in mercy, or of the devil in lust, might have been most satisfactory to the man after God's own heart. And if one could not so enjoy God in many an inferior station, by kindness and humanity, which are modes of mercy, it would be worth while to be great, as David was, almost for the sake of that enjoyment. But, God be praised! we may enjoy him in mercy without greatness, and also in other properties of the superior appetitive sort belonging to our notion of God the Father; though the proper enjoyment of us "Little Ones" be more akin to another object, the second named Person of the ever blessed Trinity:

2, The Son, "in whom are hid all the treasures of wisdom and knowledge," (Col. ii. 3,) says St. Paul; meaning, I presume, no common knowledge, as that of the world, and of the commonest thing in it-which is guilt; but the knowledge of God and his word, "the holy Scriptures; which (says St. Paul to his disciple Timothy) are able to make thee wise unto salvation, through faith which is in Christ Jesus." (Tim. II. iii. 15.) In him therefore we have

* See likewise Sam. I. xxiv. 5; xxvi. 5.-Sam. II. i. 15.

-1, The enjoyment of God by Faith or Principle, for. one; which we find excellent. He is the Corner-stone of our understanding towards God: on which we may confidently build our hopes and sentiments of God and his Kingdom. And what can be more delightful to an inquisitive, as well as rational and accountable being, than the enjoyment of faith or principle so surely founded? Nothing, one should think, except it be,

-2, A corresponding Practice: when "I can do all things through Christ which strengtheneth me," (Phil. iv. 13,) or leave any undone that he disapproves; having made up my mind, never to stir without him, but to tell. him, as Barak told his conductress, "IF THOU WILT GO WITH ME, THEN I WILL GO: BUT IF THOU WILT NOT GO WITH ME, THEN I WILL NOT GO." (Judg. iv. 8.) I have chosen thy fate, and am as willing to go with thee to suffering, if need be, as to go any where, or to do any thing. "Yea; though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff comfort me." (Ps. xxiii. 4.) Ever blessed be thy correction; as well as thy encouragement!

Thus may we enjoy God in Christ by faith and practice, as he enjoyed him in the Father: and as the Father therefore loved him, so shall we likewise be loved of both for their fruits which are borne in us; as the Saviour told his first disciples, “Herein is my father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." (John xv. 8, &c.) And a little farther the Gospel represents him as praying the Father for them and us: where he says, "I have given them thy word: and the world hath hated them; because they are not of the world, even as I am not of the world. I pray not, that thou shouldest take them out of the world; but that thou shouldest KEEP THEM FROM THE

EVIL. They are not of the world, even as I am not of the world. Neither pray I for these alone; but for them also which shall believe on me through their word." (Ib. xvii. 14, &c.)

-3, I should mention also how Christ is enjoyed, and God in him by another medium, or, as one might say, by deputy-in the sick, the simple, the needy, as well as in the more dignified doers of righteousness; the pleasure that we take in either being allowed in his account. (Matt. x. 42; xii. 50; xxv. 34, &c.)

Such is our enjoyment of God in the person of the beloved Son, our Lord Jesus Christ: "Whom not having seen, ye love; (says St. Peter to the church ;) in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls." (Pet. I. i. 8, 9.) By such enjoyment our hearts are knit to him, and with him to the Father continually: our fellowship or unity is no longer with the world in which we live corporeally, or rather suffer a temporary existence; but with him in whom we live spiritually. "Truly (as St. John says (our fellowship is with the Father and with his Son Jesus Christ." (John I. i. 3.)

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3, The Bond or Medium of this blessed fellowship, and consequently another Form or Object for the enjoyment of God is the Holy Ghost, the Third of the blessed Trinity of Persons in which God is revealed or presented to us, and we to him by his assimilating influence, or as were, in the way of reflection: when we all, with open face beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (Cor. II. iii. 18.) And St. John says, in allusion to this continual transformation and assimilation to the image of Christ, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved,

now are we the sons of God: and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is." (John I. iii. 1, 2.) So the Psalmist, "As for me; I will behold thy Presence in righteousness: and when I awake up after thy likeness, I shall be satisfied with it." (Ps. xvii. 16.) No doubt the future enjoyment of that likeness must be exquisite, since its present enjoyment is the greatest upon earth.

But there are many who have no idea of the communion and enjoyment of God, consisting in such a likeness or assimilation; and when his blessed Spirit strives to promote this excellent effect for them by his counsels, reproofs, and admonitions, will either require him to speak louder, or be satisfied with the notice that he condescends to take of them; considering it only as a mark of God's favour-a civil compliment, that means no more; like some whom David speaks of, the rejected of the Lord, "Such as sit in darkness, and in the shadow of death; being fast bound in misery and iron; because they rebelled against the words of the Lord, and lightly regarded the counsel of the Highest." (Ps. cvii. 10, 11.) Wretched infatuation! But why should I insist on that? I am now speaking of the knowledge and enjoyment of God: and not of his ignorance and the suffering of his displeasure. I have shown you, my brethren, 1, How God may be known generally; 2, How he may be known more particularly, and also enjoyed at the same time in his excellent gifts; and that two several ways, 1, according to our own state and constitution; 2, according to three Forms or Persons, in which God is presented or revealed; as the Father sending, the Spirit bearing, and the Son procuring them for us. I might shew you farther how he is enjoyed, or to be enjoyed in the different seasons and conditions of life; in youth and age; in prosperity and adversity: as Creator "in the days of our youth, while the evil days come not:" (Eccl. xii. 1:) thereafter; as