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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.”
R. G. EDINBURGH, January, 1829.
Page and satisfactory good. Second, that every natural man
steth principally after happiness in the creature. Third, at 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
ense, 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, . . i