MEN, SEEKING A BETTER INHERITANCE.

"1

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to him; I therefore entreat all to lay aside the doubtings satan would suggest, "Arise, and be doing, and the Lord will be with us. And let not any say, I am afraid I shall hazard my interest in the world, my acquaintance will look shy at me, and great men will frown. Had our Lord regarded these things, so as to be stopped thereby, how could he have done the will of his Father, in enduring the cross and despising the shame; yet, mark the end of it; he is set down at the right hand of the majesty on high, eternal in the heavens.

Since the Son of God hath left us such an example, let us also endure the cross, and despise the shame, looking to that eternal crown of glory he hath in store for those that hold out to the end.

་་

Our aforesaid author hath another remarkable note of Christ's, saying, "Hence did he refuse that 'ordinary compellation of good master, when address'ed to his human nature, by one who it seems was 'ignorant of his divinity. Why callest thou me 'good (saith he), there is none good but God only. "As if he had said, the goodness of any creature, (and such only thou takest me to be) is not worthy "to be named or taken notice of; it is God alone who is originally and essentially good."2

How far was he from approving the many flattering titles given and coveted after in our day, as, "Your Grace," "Your Worship,"

lency,' High and Mighty," &c.

Your Excel

Although this holy life, this life of self-denial, be both the wonder and the scorn of many, yet it must be owned, it is the duty of every Christian man to

(1) 1 Chron. xxii, 16. (2) Scougal.

72 AN HOLY LIFE WILL REVIVE THE GLORY

renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh, and to keep God's holy commandments all the days of our lives, as before hinted. And as it is our duty thus to live, so thus to live although despised of men, will revive the glory of the Christian religion. How justly have many complained of the pride, vanity, debauchery, covetousness, envy, wrath, profaneness, and coldness of zeal in devotion, which abound among professors, and which the serious will own? Yet, alas! how can it be otherwise, unless men learn of him, who, as aforesaid, was a man of sorrows, and [well] acquainted with grief.1 And as his followers do not want at first a state of godly sorrow for their former transgressions, which tends to work repentance unto amendment of life; so neither can they at times be without a mourning, because of the abominations of the times; and though these may not escape a being marked by men, as singular and morose, yet the Lord will mark them for good.2

And these mourners, that deny the vanities and sinful follies of this world, do not only live to the glory of God, and the Christian religion, but they also have a concern upon their minds, that others may glorify God in their day and generation.

For they find greater joy in keeping the commands of God, than in walking after the allurements of satan; in the world they meet with. trouble, yet in Christ they have peace.

It will not avail in the great day for the wise and learned of this world, or men in exalted stations to

(1) Isaiah liii. (2) Ezekiel ix, 4.

OF THE CHRISTIAN STATE.

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say, those in whom this divine life is manifest and reigns, are morose, or are depressed with dull dejecting thoughts of melancholy, when they come by the leadings of it to be crucified to the world, and the world unto them; yet be it known to men, though these are dead to the world, yet they live unto God, an hidden life the world knows nothing of; and therefore perhaps thinks meanly of them.

The heart of man in its fallen state is too apt to seek its joy in things below:-" But were it once "rent from the world, and all the bewitching enjoy. "ments under the sun, it would quickly search after

some higher and more excellent object to satisfy "its ardent and importunate cravings, and being no longer dazzled with glittering vanities, would fix on that supreme and all-sufficient good, where it "should discover such beauty and sweetness as would "charm and overpower all its affections."1

It is, indeed, from the spiritual comforts found of those who live above the world, that they are much encouraged to pass through the exercises here, not looking at the things that are seen, which are temporal, but at those which are invisible and eternal; and God, who calls to this eternal good, postpones not all the enjoyments of it to the life to come, but gives sweet foretastes of it while we are here. 66 Come and hear, all ye that fear God, and I will declare what he hath done for soul.' my

And what the Lord had done for David, he abundantly tells of:-The Lord is my shepherd, I shall not want; he maketh me to lie down in green pastures, he leadeth me beside the still waters, he restor

(1) Scougal. (2) Psalm lxvi, 16.

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SPIRITUAL COMFORTS.

eth my soul, he leadeth me in the paths of righteousness, for his name's sake; 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 they comfort me; thou preparest a table before me in the presence of mine enemies, thou anointest my head with oil, my cup runneth over; surely goodness and mercy shall follow me all the days of my life, I will dwell in the house of the Lord for ever."1

To tell the worldling what these pastures are, and where the still waters, is a task indeed; but let them follow him in the paths of righteousness, let them abide the chastenings of the Lord,3 and his rod and his staff shall comfort them, and they shall know the table the Lord prepares.*

Though these may know a state of sorrow and sighing for a season, 5 yet in due time he will give the oil of joy for mourning, and the garment of praise for the spirit of heaviness; joy and gladness shall they feel, the voice of melody and singing; thou that dwellest in the gardens, thy companions hearken to thy voice. 8

But, says the worldly man, we cannot hear God's voice now a-days, Why, Friend! cannot he that made the heart speak to the heart? Doth he not there call the wicked to forsake his way, and the ungodly man his thoughts? Hear then, and obey the Lord; forsake what he calls thee from, and thou shalt know what he calls thee to, even to taste of his goodness, which is sweeter than the honey or the honey-comb.

(1) Psalm xxiii.

(2) Proverbs viii, 20. (3) Hebrews xii. (4) Psalm xxiii, 4, 5. (5) Psalm xxx, 5. (6) Isaiah Ixi, 3. (7) Isaiah li, 3. (8) Cant. viii, 13.

CHAPTER XXVII.

Of Meditation and Spiritual Prayer.

THESE, then, cannot but love so gracious a God, so merciful a Father; they delight to draw nigh unto him, and meditate in his law day and night. Private retirement to wait on God they feel advantage in, and by his goodness and love their hearts are more and more engaged to love him; and I doubt not the said author had a sense hereof, when he speaks of inward recollection, saying, "That when

a serious person feels some inward enkindlings of "divine love, and holy excitations to prayer and retirement, these, are always to be followed, if possible; for God doth as it were invite the soul to a “heavenly repast.'

I am doubtful some may think slightly of what the aforesaid author hints concerning the Lord's inviting men to private meditation or prayer, and may say in themselves-we have pur stated hours, and our appointed forms of prayer; and if we keep to them, we think that is well enough. But such as desire their prayers may be of advantage, would do well to try if they cannot more sensibly feel the Lord to be near to them, to bless their devotions, when he calls thereunto, than when they set themselves a work, or when they follow the prescriptions of men.

Some, also, may ridicule such inward calls of God, and put the name of fancy or enthusiasm upon it, and so reject the secret voice of God as some delu

(1) Psalm i, 2. (2) Scougal.