to be put in remembrance of it; and we would, therefore, remind him, that the kingdom of God here is essentially the same that it will be hereafter; that it began to be established in his heart from the moment that he experienced the constraining influence of the love of Christ; and that it approaches nearer to its full establishment, just as he continues more and more to abound in "righteousness, and peace, and joy in the Holy Ghost."

EDINBURGH, January, 1829.

R. G.

PREFACE,

CONTENTS.

Page

43

All souls the off-

CHAP. I. The original of true religion.

spring of God; but godly souls yet more especially. God

the author of religion from without; God the author of it

from within, enlightening the faculty. Religion some-

thing of God in the soul. A discovery of religious men

by the affinity that they have to God. God alone to be

acknowledged in all holy accomplishments,

CHAP. II. True religion described by water: 1. By rea-

son of the cleansing virtue of it. 2. By reason of the

quenching virtue of it. The nature of religion described

by a well of water: That it is a principle in the souls of

An examination of religion by this test. A godly

man hath neither the whole of his business, nor his mo-

tives, lying without him. In the same examination,

many things internal found not to be religion,

men.

CHAP. III. Containing the first property mentioned of

true religion, namely, The freeness and unconstrainedness

of it. This freedom considered as to its Author; in which

is considered how far the command of God may be said

to act a godly soul. Secondly, considered as to its object.

Two cautionary concessions: 1. That some things with-

out the soul may be said to be motives. 2. That there

is a constraint lying upon the godly soul; which yet takes

not away its freedom,

79

100

122

CHAP. IV. The active and vigorous nature of true religion

proved by many scriptural phrases of the most powerful

importance; more particularly explained in three things ;

1. In the soul's continual care and study to be good.

2. In its care to do good. 3. In its powerful and inces-

sant longings after the most full enjoyment of God,

CHAP. V. An expostulation with Christians concerning

their remiss and sluggish temper; an attempt to convince

them of it by some considerations; which are, 1. The

activity of worldly men. 2. The restless appetites of the

body. 3. The strong propensions of every creature to-

wards its own centre: an inquiry into the slothfulness

and inactivity of Christian souls. The grace of faith

vindicated from the slander of being merely passive. A

short attempt to awaken Christians unto greater vigour

and activity,

.

Se-

CHAP. VI. That religion is a lasting and persevering

principle in the souls of men. The grounds of this per-

severance assigned; first, negatively, it doth not arise

from the absolute impossibility of losing of grace in the

creature, nor from the strength of man's free-will.

condly, affirmatively, the grace of election cannot fail.

The grace of justification is neither suspended nor

violated the covenant of grace is everlasting: the Me-

diator of this covenant lives for ever: the promises of it

immutable; the righteousness brought in by the Messiah

everlasting. An objection answered concerning a re-

generate man's willing his own apostacy. An objection

answered, drawn from the falls of saints in Scripture. A

discovery of counterfeit religion, and the shameful apos-

tacy of false professors. An encouragement to all holy

diligence, from the consideration of this doctrine,

CHAP. VII. Religion considered in the consequent of not

thirsting: divine grace gives a solid satisfaction to the

soul. This aphorism confirmed by some Scriptures, and

largely explained in six propositions. First, that there is

a raging thirst in every soul of man, after some ultimate

Page

143

166

181

and satisfactory good. Second, that every natural man thirsteth principally after happiness in the creature. Third, that no man can find that soul-filling satisfaction in any creature enjoyment. Fourth, that grace takes not away the soul's thirst after happiness. Fifth, that the godly soul thirsteth no more after rest in any worldly thing, but in God alone; how far a godly man may be said to thirst after the creature. Sixth, that in the enjoyment of God the soul is at rest; and this in a double sense, namely, so as that it is perfectly matched with its object. Secondly, so satisfied as to have joy and pleasure in him. The chapter concludes with a passionate lamentation over the levity and earthliness of Christian minds, 207

CHAP. VIII. The term or end of religion, eternal life, considered in a double notion: First, as it signifies the essential happiness of the soul. Second, as it takes in many glorious appendixes. The noble and genuine breathings of the godly soul after, and springing up into, the former. The argument drawn from the example of Christ. Moses and Paul moderated. It ends in a serious exhortation made to Christians, to live and love more spiritually, more suitably to the nature of souls, redeemed souls, resulting from the whole discourse,

247

ON COMMUNION WITH GOD,

263