but express a particular determinate happiness. And I will be bold
to say that nothing can account for or come up to these expressions
but only this, that God Himself will be an object to our faculties,
that He Himself will be our happiness as distinguished from the
enjoyments of the present state, which seem to arise not immediately
from Him but from the objects He has adapted to give us delight.

To conclude: Let us suppose a person tired with care and sorrow and
the repetition of vain delights which fill up the round of life;
sensible that everything here below in its best estate is altogether
vanity. Suppose him to feel that deficiency of human nature before
taken notice of, and to be convinced that God alone was the adequate
supply to it. What could be more applicable to a good man in this
state of mind, or better express his present wants and distant
hopes, his passage through this world as a progress towards a state
of perfection, than the following passages in the devotions of the
royal prophet? They are plainly in a higher and more proper sense
applicable to this than they could be to anything else. I have seen
an end of all perfection. Whom have I in heaven but Thee? And
there is none upon earth that I desire in comparison of Thee. My
flesh and may heart faileth: but God is the strength of my heart
and my portion for ever. Like as the hart desireth the water-
brooks, so longeth my soul after Thee, O God. My soul is athirst
for God, yea, even for the living God: when shall I come to appear
before Him? How excellent is Thy loving-kindness, O God! and the
children of men shall put their trust under the shadow of Thy wings.
They shall be satisfied with the plenteousness of Thy house: and
Thou shalt give them drink of Thy pleasures, as out of the river.
For with Thee is the well of life: and in Thy light shall we see
light. Blessed is the man whom Thou choosest, and receivest unto