The backslider is no true Believer The nature of this faith which is saving is best understood by considering four things which relate to it viz. The Author the Object the Act and the Ground of it 1. The Author of it is God whence it is stiled the faith of the operation of God Col. 2.12 There is a humane faith framed by the strength of reason but this is a blessed fruit of the Spirit of God Gal. 5.22 it is there reckoned among them It is the effect of that almighty power which was put forth â—n the Resurrection of Christ Eph. 1.19 20. 2. The Object of it as saving â—s Christ So every where in the Scripture John 3.16 Whosoever believeth in him shall not perish c. When the Jaylor Acts 16.30 31. asked what he should do to be saved he was directed to believe on the Lord Jesus Christ and had the aâ—surance of being saved if he did so Hâ— himself directs us to do thus John 14. â— To believe in God believe also in me And 〈◊〉 told the Jews John 8.24 If ye believe not that I am he ye shall die in your sin Faith indeed embraceth the promises be not for themselves but for Christ as 〈◊〉 is wrapt up in them 3. The Acts 〈◊〉 it which are the assent of the mind anâ— the consent of the heart The assent 〈◊〉 the mind to those glorious Truths thâ—â— concern Christ and the salvation of mâ—â— through him As That he came fort from God the Father with commission to negotiate in this great work Him haâ—â— God the Father sealed John 6.27 Thaâ— he was incarnate The Word was madâ— flesh John 1.14 That he is the verâ— Son of God as Peter saith Mat. 16.16 Thou art Christ the Son of the living God That there is no other name given undeâ— Heaven by which we can be saved Actâ— 14.12 These and the like Principles thâ— mind assents to This is not sufficient 〈◊〉 make it saving faith unless the heart consents also If thou believest with all thy heart says Philip to the Eunuch Acts 8.2 With the heart man believeth unto righteousness Rom. 10.10 It makes the heart esteem Christ most precious 1 Pet. 2.7 To you that believe he is precious It is that which helps us to receive Christ into our very hearts He dwells in the heart by faith Eph. 3.17 and causeth the Soul to accept him in all his Offices and Natures and to rely on him alone for Justification and Salvation desiring to be found in him having the Righteousness which is by Christ and of God by faith as Paul speaks Phil. 3.9 And for our preservation in the mean time living as the Apostle saith Gal. 2.20 by the faith of the Son of God 4. The ground of it is the promise of God For a man to believe for salvation without a promise to build his faith upon is presumption and self-delusion We find Abraham had this for the foundation of his faith Heb. 6.13 Rom. 4.20 21. He rested on the promises of God by faith and staggered not at them through unbelief For a man to believe that God will save him though he be out of Christ and though there be no principles of grace and holiness in him is to build without a foundation for â—o such only is salvation promised This â—or the nature of saving faith If any enquire what the concurrence of faith to salvation is I answer briefly Faith coâ—curreth to salvation as it unites to Chrisâ— All things requisite to salvation meetiâ—â— Christ but none have this salvation 〈◊〉 him but such as are united to him Eteâ—nal life is in the Son and he that hath tâ—â— Son hath life he that hath not the Son haâ—â— not life 1 John 5.11 12. Communion 〈◊〉 grounded upon union and this is the proper effect of faith it doth interest thâ— Soul in the merit of Christ and gives it 〈◊〉 share in his Righteousness which is unâ—â—â— all and upon all them that believe Roâ— 3.22 and this by virtue of union Hencâ— proceeds peace Being justified by faith 〈◊〉 have peace with God Rom. 5 1. Faith dotâ— interest the Soul in the Spirit of Christ 〈◊〉 We know he abideth in us by his Spirit thaâ— he hath given us Now it is evident thaâ— from the presence of the Spirit flows alâ— things necessary to salvation Mortification of sin If we through the spirit mortifiâ—â— the deeds of the body we shall live Theâ—â— life of grace He that believeth on the Son out of his belly shall flow rivers of living water This spake Christ of the Spirit which Believers should receive John 7.38 39. Thus faith is the Nurse of all graces drawing sap from Christ the root and deriving influence from the Spirit to keep them in life and activity In a word it gives victory over temptations outward from the world alluring or affrighting 1 John 5.4 This is the victory whereby we overcome the world even our faith And inward from Satan By this shield of faith we may be able to quench all the fiery darts of that wicked one Eph. 6.16 Perseverance in the ways of God for by faith ye stand 2 Cor. 1.24 viz. by leaning upon the power of God which is the Spirit of God a Spirit of power And thus are Believers kept by the power of God through faith unto salvation 1 Pet. 1.5 If any further enquire How the way of faith is consistent with grace I answer Very well as appears by what is said Rom. 4.16 Therefore it is of faith that it might be by grace For there is no grace so modest and humble that arrogates nothing to it self but gives all to grace as faith is and doth Faith saves in a way of grace a precarious way It is empty and poor hath nothing of it self but receives all from grace and gives all again unto grace so that no way could have been found out more advantageous to the glory and honour of grace than this of faith Had it been through love repentance or good works there would have been some ascribing to the creature bâ— faith sets the whole Crown upon the head of grace and therefore we have reason to admire this blessed contrivancâ— of God who hath ordered salvation tâ— be through faith that it might more eminently appear to be of grace Besideâ— Faith it self is a fruit of grace it is 〈◊〉 grace that faith is given Phil. 1.29 〈◊〉 you it is given freely given to believe 〈◊〉 Christ It is of grace that faith is accepted not for its own worth or excellency So it appears to be consistent with graâ—â— that it be of faith for faith doth not ecclipse but illustrate the glory of grace Branch 2. That the work of faith tâ— salvation is not of humane operation 〈◊〉 is not of our selves saith the Text. For theâ—â— is no power in man that hath any tendency to produce such an effect as this Foâ— there was not a principle of faith formally in Adam at
first and what might be 〈◊〉 him virtually by reason of that originaâ— Righteousness in which he was created iâ—â— destroyed by the fall so that man is become weak Rom. 5.6 and said to bâ— without strength his mind dark he perceiveth not the things of God 1 Cor. 〈◊〉 v. 14. they are foolishness to him nor canâ—â— know them because they are spiritually â—â—â—cerned The preaching of faith in a crucified Christ as the way of salvation was to the Jews a stumbling-block and to the Greeks foolishness 1 Cor. 1.23 The will and affections are dead and Christ lays the great guilt of unbelief upon mans will Ye will not come to me saith he to the Jews that ye might have life John 5. v. 40. Men had rather perish justly than be saved freely They will rather run the hazard of eternal ruine than be beholden to Christ to save them Such is the security and desperate pride in the hearts of men They are full of the world and of self-righteousness as the Pharisees who trusted in themselves that they were righteous that they go about to establish their own righteousness and will not submit to the righteousness of God This way crosseth carnal reason and contradicts the carnal will that men are filled with prejudice against the way of salvation God hath appointed By all which it is evident that the work of faith is not of humane operation Branch 3. I shall shew that faith is of divine donation it is the gift of God To you it is given to believe on Christ Phil. 1. v. 29. which is manifest by its rise springing from eternal Election as many as were ordained to eternal life believed Acts 13.48 and therefore called the faith of God's Elect as being peculiar to them This also is evident to be God's gift by the power which is put forth iâ— effecting it which is the same that wrought in Christ when he was raised from the dead Eph. 1.19 20. It is yeâ— further manifest by the way wherein iâ— is wrought and that is by God's own teaching and drawing John 6.44 45. No man can come to me except the Fatheâ— draw him Every one that hath heard and learned of the Father cometh unto me saith Christ What can be more plain thaâ— this that it is by God's teaching opening mens Eyes and revealing Christ to them attracting and changing their wills that they are brought to close with him in a way of faith Obj. 1. Some will say If there be 〈◊〉 power in us this way how can any man believe Answ There is yet left potentia obedientialis I mean man is subjected to the power of God that he cannot resist his working Psal 110.3 Thy people shall be willing in the day of thy power Volunteers in the day of thy Armies as Mr. Ainsworth reads it Populus voluntatum so the Original And thus they are in this work of believing No violence is offered at all to the will but the averseness to this act taken away and though Christ's power is upon it yet it acts freely denying it self in any thing of its own so as not to trust in it or depend upon it It is willing to lay the stress of its salvation upon Christ alone though it hath but a bare word to rest upon and to take Christ upon his own terms in the execution of all his Offices though it be contrary to the constitution of a natural condition I will work saith God and who shall let it Isa 43.13 If in a way of Judgment it be thus that none can withstand God much more is it so in a way of grace Hence that Matth. 3.9 God is able of these stones to raise up Children unto Abraham This he doth in a spiritual sense when he takes away the heart of stone that principle of hardness and resistance and opposition that is in the will and makes it pliable and yielding to the impressions of his Grace and Spirit and so of a flinty makes a fleshy heart Obj. 2. If men have no power to believe why doth God command them to believe Answ God's command is founded upon his own right not upon our power Mans losing his ability to obey doth 〈◊〉 more deprive God of his right to command than a Debtors wilful disablinâ— himself to pay what he ows deprives hâ—â— Creditor of a right to demand his due Besides the thing commanded is not impossible in se in it self if we have maâ—â— it so by sin unto our selves shall God beâ— the blame How unworthy and vile aâ— such reflections upon his holy Majesty Add to all this That God hath provideâ— in the Covenant what he commands Doâ—â— he command us to make a new hearâ— and a clean heart he hath promised 〈◊〉 give it So here if he commands us tâ— believe when he sees we have no poweâ— to do it yet he is just yea and mercifuâ— too for he hath promised to write hiâ—â— Law upon the hearts of his people to takâ— away the rebellious opposite heart anâ— to give a tender flexible heart to thâ— writings of his Spirit to shew us our owâ— weakness and wants and his grace poweâ— and goodness to supply us if we come tâ— to him for it Obj. 3. How can men justly perish foâ— unbelief seeing faith is not of themselves anâ— they cannot believe Answ In some respects men cannoâ— believe but their cannot returns upon themselves There is indeed a Judicial cannot John 12 39 40. Therefore they could not believe because Esaias had said He hath blinded their Eyes c. This is a spiritual Judgment in punishment of their former sin Matth. 13.14 In them is fulfilled the Prophecy of Esaias which saith In hearing ye shall hear and not understand in seeing ye shall see and not perceive c. Men close their Eyes voluntarily and then God doth it judicially But then there is a cannot in sensu composito as I may say as thus it is impossible for a sitting man to walk that is while he sits he cannot walk John 5.44 Christ saith How can ye believe That is whilst ye do those things that keep you in unbelief But lay those aside and then there is a possibility yea a probability you may believe if not a certainty of your believing Further in some respects men cannot but it is not their cannot for which they perish a cannot of natural inability The Scriptures upbraid not men with disability but with disobedience To them that be disobedient saith the Apostle 1 Pet. 2.7 The stone which the builders rejected the same is become the head of the corner It is a positive act of the will rejecting Christ for which men perish and justly too Luke 19.14 We will not have tâ—â— man to raign over us say they Justly migâ—â— he say verse 27. Those mine Enemies thâ—â— would not I should reign over them bring â—â—â—ther and slay them before me The Uses 〈◊〉 this point follow Vse 1. Of Information This sheâ— men their
dangerous mistakes Some meâ— apprehend a facility of believing bâ—â— this is highly presumptuous it is not 〈◊〉 your selves saith the Text It is exceedinâ— pernicious for it makes men slighty 〈◊〉 examining this work and careless in improving the means and like the fool Sâ—lomon speaks of Eccles 4.5 that foldeâ— his hands together and eateth his owâ— flesh careless and negligent and bringâ— themselves to ruine Others are ready 〈◊〉 murmure against God and think to chaâ—â— their unbelief upon him but he will bâ— justified when he appears and clear wheâ— he judgeth As Adam at first so men 〈◊〉 the last will be ready to lay blame oâ— him but he will surely return it upoâ— themselves and say as of old O Israel thou hast destroyed thy self O ye Sons oâ— Men your guilt is upon your own heads Because unbelievers were preingageâ— against the offers of grace men have before-hand made over themselves to Sin Satan and the World and are careless about the means of grace Sinners do not what they may and can they improve not the rational faculties God gives them Isa 46.8 Remember this shew your selves men Why should men then think hardly of God Idolaters act beneath men Surely his proceedings against them will be just and their condemnation righteous Vse 2. Let us all examine and enquire into our hearts for a true work of faith through which we may be saved It was unfeigned faith that was in Timothy 2 Tim. 1.5 Is ours such We all profess we believe is it so indeed Thus it may be known 1. By strong desires to receive Christ on Gospel-terms as King Priest and Prophet not only to be saved by him but to yield subjection to him not only to tast of his bounty but to cleave to him in duty No unbeliever doth desire Christ in this extent and latitude he his for happiness not for holiness for Christ to save him and for his lusts to rule him In times of trouble sickness and death he hath strong desires after Christ let these Clouds blow over and his desires are vanished David did not only desire God would hide his face from his sins but that he would create in him a clean heart and renew in him a rigâ—â— spirit 2. True faith is a mournâ—â— grace it makes a penitent heart They sâ—â—â— look on him whom they have pierced 〈◊〉 mourn Zech. 12.10 Penitent tears flâ—â—â— from Faiths Eye it mourns for its oâ—â— weakness and for strength of unbeliâ—â— Mark 9.24 as he said with tears I â—â—lieve Lord help my unbelief 3. It cannâ—â— rest in its weakness but desires the sinâ—â—â— milk of the Word by which it was fiâ—â— wrought that it may grow thereâ—â— 1 Pet. 2.2 4. It will cleave to Châ—â—â—â— for ever and not part with him or frâ—â— him upon any terms The Gadarens â—â—sily parted from Christ for they belieâ—â— not in him Some yea many of his Dâ—â—ciples went away from him and walkâ—â— no more with him John 6.66 These hâ—â— no true work of faith in them But woâ—â— Peter and the rest that had received thâ— gift of faith go away from him No 〈◊〉 for the world verse 68. When Christ 〈◊〉 the question to them Peter answered 〈◊〉 the name of them all Lord to whom shoâ—â—â— we go from thee Thou hast the words 〈◊〉 eternal life What true faith wants in eâ—â—dence it will make up in adherence 〈◊〉 us all try our selves in this matter by thâ—â— notes and not deceive our own Soâ—â—â— Vse 3. Of Exhortation 1. Let all that want faith go out of themselves for it and seek this gift at the hand of God He gives it by means The Gospel is the word of faith Rom. 10.8 The Holy Ghost is the Spirit of Faith 2 Cor. 4.13 and he is the Spirit of Promise O wait in Gospel dispensations in the word of faith for the work of faith and oppose not the Spirit when he offers his help to this work And remember whatever gift God gives if you have not this gift of faith all is nothing What is the gift of wealth What is the gift of restraining grace What is the gift of humane wisdom What is the gift of ordinances the gift of prayer having not this grace of faith given with and above them Can they satisfie Can they sanctifie Can they save us Had not the rich fool in the Gospel the young man and the Pharisees and Herod these gifts yet all perished for want of faith to save them We may covet the best gifts but this of faith is the more excellent way to life and salvation O pray much and earnestly for this grace and know if you that are evil can give good things to â—our Children how much more will God give faith to them that so ask him 2. Believers are bound to glorifie God for 〈◊〉 gift For faith is precious 2 Pet. 1 â—â—â— the trial of it much more faith it 〈◊〉 is more precious than gold Gold is pâ—â—cious among men and Solomon saith â—â—ney answers all things So doth faith mâ—â—â— more Consider what manner of 〈◊〉 faith is and it will cause them that 〈◊〉 it to glorifie God for it 1. 'T is a â—â—â—ritual gift for it is wrought by the poâ—â—â— of the Spirit and that is the very reaâ—â— carnal men are so little affected with 〈◊〉 for they cannot understand it 2. 〈◊〉 a free gift Thou hast nothing to give 〈◊〉 it The Queen of Sheba gave great gâ—â—â— to Solomon because of his wisdom but thâ—â— hast none to give to God 'T is free alâ—â— because thou hast done nothing for it Dâ—vid slew many of the Philistines to haâ—â— Saul's Daughter given him but thou 〈◊〉 slain no lust done no service for Gâ—4â— that faith should be given thee Freeâ—â— is also because without any relation 〈◊〉 engage him to thee A Father gives 〈◊〉 his Child because he is his Child 〈◊〉 thou art by nature a Child of wraâ—â—â— 3. 'T is an excellent and choice gift â—â—â—led precious faith as before was touchâ—â— God gives the men of the world the huâ—â— and stubble of the world but to them 〈◊〉 gives precious faith precious in respect of the worker God the object Christ the end Salvation and in respect of the variety of blessings it lets thee into This is the golden Key that lets thee into all the Treasures of grace and mercy laid up in Christ into comfort here and glory hereafter 4. 'T is a lasting gift This gift of God is without repentance God repented he gave Saul a Kingdom and â—o he may repent he gives men so much of the world but where he bestows this gift of saving faith he never repents of it The comfort and assurance of faith the â—vely actings and stirrings of faith may be â—â—spended but the habit root and principle of faith is not destroyed or removed 5. It is a growing gift a man â—â—ves his Son Money or Land and he â—ay increase it or he may diminish it â—â—at this gift
but who falls down before Gâ—â— and saith Lord it is for my pride 〈◊〉 worldliness my unprofitableness thâ—â— troubles come O pardon and heal 〈◊〉 for thy names sake O then let us be mâ—â—â— with God in Prayer in all our own aâ—â— the Churches troubles Only let theâ—â— be fervent prayers The effectual fervâ—â— prayer of a righteous man availeth much James 5.16 Much more the unanimâ—â—â— prayers of his Churches will prevaâ—â— especially if mixed with faith and 〈◊〉 joyn Reformation of heart and life to oâ— supplication If my people pray 〈◊〉 seek my face and turn from their evil wâ—â— then will I hear in heaven and forgive 〈◊〉 iniquity and heal the land 2 Chron. 7.14 But if I regard iniquity in my heart saies David the Lord will not hear my prayer How shall we think our requests can prevail when our practises contradict our prayers We pray against pride divisisions worldlyness unfruitfulness and yet continue in these sins We lament our neglect of duty in our families and closets our breach of Gods holy day our deadness and loss of our first love and â—ife and yet go on in these things our supplications without reformation are but a provocation as the howling of Dogs in Gods ears as he saith of Israel of Old They howled upon their Beds Hos 7.14 â—nd were no more regarded by God than 〈◊〉 Dog that howleth is by men Had there been reforming answerable to our praying we might have had the mercies prayed for before this Let us then pray and turn from our evil waies and God will turn his promises into performances and our prayers into praises our Hosanna's â—nto Hallelujahs And O that we could yet stir up our selves to take hold on God by faith and prayers Preces lacrymae Prayers and Tears are the Churches best weapons in a day of trouble The Spirit of â—rayer failes O that he who hath the residue of the Spirit would once again pâ—â—â— out the Spirit of grace supplication upâ—â— his people So in every day of Jacâ—â— trouble when he is brought low and 〈◊〉 say By whom shall Jacob arise We shâ—â—â— find such wrestling with God by praâ—â— will engage Jacobs God to command 〈◊〉 liverances for Jacob in due time And nothing that arises in our hearts to kâ—â—â—â— us from this duty or deaden us in it hâ—â—der us Let none say our troubles are extream that we are overwhelmed 〈◊〉 them So it was with the Psalm Psal 142.3 His Spirit was oâ—â—â— whelmed in him yet he prayed Thoâ—â—â— God lamed Jacob as if he had been Enemy yet he wept and made supplâ—â—â—tion Out of the Belly of Hell cryed I saâ—â—â— Jonah Let none say our sins are so grâ—â—â— and we upon that account so vile and worthy that we dare not pray for Gâ—â— heareth not sinners John 19.31 〈◊〉 let such consider David Psal 40.13 My sins are more than the hairs my head Yet he prays Be pleased O 〈◊〉 to deliver me O Lord make hast to help Let there be a real mourning for sin turning from sin and thy sins shall hinder thy prayers That unbelief wâ—â—â— hinders thee from praying is worseâ— all thy other sins as appears John 16. â—9 He shall reprove the World of sin because they believe not on me saies Christ Let none say I would but I am unable I want the Spirit of prayer but know there may be effectual and acceptable prayer when yet thou feelest nothing but a great indisposedness to prayer When the Psalmist complaines he was so troubled that he could not speak yet then he prayed Psal 77.1.3.4 verse I cried unto God with my voice and he gave ear to me When Hezekiah could but chatter like a Crane and mourn like a Dove as he complains Isa 38.14.5 Yet even then the Spirit of prayer wrought effectually in him as is clear by what God speaks I have heard thy prayer I have seen thy Tears Neither let any say it is to no purpose for them to pray for many do well enough that never pray But this is not true For all such have is but temporal good things and they cannot have them as blessings with the love and favour of God but in anger as a curse and to their hurt The prosperity of fools shall destroy them Prov. 1.32 But to them that pray be it much or little they have it is in love and sanctified by the word and prayer Let none say it is in vain for them to pray because God knows perfectly what our wants and troubles aâ— before we pray and hath determinâ—â— what to do for us and he is of one miâ—â— and who can turn him prayer it self caâ— not alter his purpose And he is of so gâ—â—cious a nature that he is ready to giveâ— what he sees good for us though we prâ—â— not for it Now though all this be truâ—â— yet to neglect prayer on these accounâ— is most weak and unsound For thouâ—â— God knows our wants yet he hath coâ—manded us in every thing by prayer aâ—â— supplication that we make known our â—â—quests to him Philip. 4.6 And whaâ— ever birth his decree and counsel Traveâ— with in a way of mercy to us he haâ— appointed prayer to be the midwife 〈◊〉 hand it to us Ezek. 36 37. Theâ—â— are many gracious promises of goâ—â— to Gods Church and people I will yet 〈◊〉 enquired of saith God by the house of Israâ—â— to do it for them Yea it is a manifest tokeâ— of his goodness that he will be sougâ—â— unto for the good he purposeth 〈◊〉 promiseth to bestow upon us For it 〈◊〉 because he loves to hear the work of 〈◊〉 own Spirit in us Let me here thy voice Cant. 2.14 For sweet is thy voice Thâ— praying voice even as you that are Paâ—ents love to here your little ones speak â—hough but lisping much more doth God â—o hear his Children And let none say â—ur prayers have been fruitless time after â—ime for it is no argument God neglects â—hem because they obtain not presently â—or what if he sees it is better for us to be without a mercy than to have it Is it â—ot our interest to subscribe to his wisâ—om and submit to his will therein What if it be not for his glory we have 〈◊〉 as yet cannot we wait his time Marâ—ha and Mary sent to Christ John 11. to â—ome quickly for Lazarus whom he loved was sick Yet Christ deferred coming till he â—ad been dead some daies no hope in an ordinary way for his living again till the Resurrection This was done that God night be glorified in his being raised to â—â—fe by a miracle And what if God will â—nswer our prayers in some better way â—han in giving us the thing prayed for â—ught we not to rest satisfied in his wise â—ispose for us Are we fitter to carve for â—ur selves than he is Surely it is best for us â—o acquiesce in his gracious choice of our â—nheritance for us Abraham prayed for â—hmaels
that except themselves should not perish but have eternal life Yea the Gospel shews the way whereby men may be justified from those things from which they cannot be Justified by the Law of Moses namely by the righteousness of Jesus Christ imputed by God to those that apprehend and apply the same by true faith Phil. 3.9 Paul desires to he found not in his own righteousness but in that righteousness which is through Christ the righteousness which is of God by faith So likewise Rom. 3.22 He speaks of the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe Yea life and immortality is brought to light by the Gospel 2 Tim. 1.10 Obscurely under the Law more clearly under the Gospel are these things revealed Qu. 2. Ye will say What is that walking in the light the Text enjoyns upon us Ans 1. It is a walking or coming forth unto the light as if Christ had said Come forth that ye may see the light Isa 49.9 Christ is there promised to be given for a covenant of the people that he may say to the Prisoners Go forth and to them that are in darkness Shew your selves God the Father speaks to Christ in the verse before Thus saith the Lord I will give thee for a Covenant to the people that he may say to the Gentiles go forth That he might with power and efficacy say thus to them as he did at the first beginning of all things say Let there be light and there was light To the Prisoners that is to the Gentiles who are held fast by the cords and in the fetters of sin in Satans Prison Come forth to the light Receive Divine illumination Come forth that ye may see your selves your lost dangerous undone condition by nature before it be too late to get help and recovery It 's said John 3.20 Every one that doth evil hateth the light neither cometh to the light lest his deeds be reproved Ahab hateth Michaiah and Elijah and took them for his enemies because they discoverd his sins Men love darkness rather than light not only because they are unwilling others should see their sins but because they are not willing to see them themselves But if we will listen to Christ we must come forth to the light and he that doth and would ever do truth cometh to the light that it may be made manifest that his works are wrought in God as it is verse 21. 2. It is a walking into the light This is that Christ speaks of in the verse after the Text Believe in the light that ye may be children of light And so the sense is Believe in me who am the light And in v. 46. Christ adds further to clear this I am come a light into the World that whosoever believeth in me should not abide in darkness So then when the Spirit of Christ works faith in our Souls we are united to Christ ingrafted into him by these blessed bonds of union His Spirit dwelleth in us and he himself dwelleth in our hearts by faith when we thus receive Christ Jesus the Lord by believing in his name we walk into the light indeed John 1.12 Col. 2.6 When we accept him upon the terms of the Gospel in all his Offices Natures Ordinances and Commands and continue in them we obey that which is required in the Text. 3. Walk up to the Light Obey the light I am the light of the World saith Christ John 8.12 He that followeth me shall not walk in darkness but have the light of life Some speak much of following the light within them and it is indeed the duty of all to walk up to the light they have received They that have only the light of Reason that Candle of the Lord should walk up to to that light And to what of God they that are Heathens have or may know by the works of Creation And so they that have the light of the Scriptures ought to obey the same and follow the Rules thereof And so where the light of grace is there is expected an answerable living up to the same If we thus walkin the light as God is in the light we have fellowship with him and the blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.6 This goeth under various notions in the word Walk in wisdom Col. 4.5 That is with care and caution in regard of the manifold dangers and extremities we are liable to Walk uprightly Peter did not thus walk in that particular mentioned Gal. 2.14 He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot it aright as he ought to have done but went against his light for which the Apostle Paul reproved him Walk circumspectly Eph. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk exactly or precisely and accurately Walk in the Spirit Gal. 5.16 In and after the Counsels and motions of Gods holy Spirit To obey his voice when we hear him saying This is the way walk ye in it Thus we â—hould walk in all holy duties and even in our ordinary Callings A man may walk in the flesh even in the â—orst of Religions and a man may and â—â—ght to walk in the Spirit when he is about the works of his ordinary and â—â—rticular Calling This is also termed a walking according to Rule Gal. 6.16 As many as walk according 〈◊〉 this Rule peace be on them and mercy Religion lies not in dead and unactive â—abits and principles but there must be activtiy and operation there must be walking not in this or that single or particular duty but in a holy tract â—ourse and conversation so walking â—mports And yet we may not walk 〈◊〉 random but regularly and according â—o rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To walk in â—â—der in a comely and decent manner â—o the word signifies A Christian is â—ot left to Rove up and down at large where he list but to keep within â—ounds and to observe his measures 〈◊〉 walking Yea it must be according to this Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Rule of the new creature spoken of in the very verse before The Gospel in the word of it and and the Gospel in the work of it each of them is a Rule to a Christian The latter is here intended To act and walk according to the principles and Inclinations of grace and a sanctified heart and nature This is also set forth under the notion of walking in love Eph. 5.2 in love to God and Christ in love to his House and Ordinances and Servants in love to our Friends yea even to our Enemies So it is styled a walking in the Truth verse 4. of the second Epistle of St. John In the truth of Doctrine in truth of heart in truth of words and expressions to all men It is called a walking in newness of life which is to act according to the height of those principles which are in them Also a walking as Christ walked 1 John
all to seek for a part and interest in the peculiar love of God His common love is not enough to make us happy He gives it that we might be tempted to look after his special love The time will come when there will be an end of all the common love of Goâ— thatâ—s no everlasting love it continâ—â— at longest but while life lasteth if â—miss of this peculiar love we have lâ—â—â— all the common love and for want 〈◊〉 Covenant-love must lye down under 〈◊〉 infinite hatred and displeasure of God 〈◊〉 and ever Oh tremble and bâ—fraid of neglecting to secure your partâ—â— the distinguishing love of God! Knoâ— that this love is not a sealed fountain bâ— is free to all that will believe in Christ 〈◊〉 obey the Gospel whatever their sins havâ— been Let none despair of having thâ— part herein This cuts off all endeavouâ— after it Let this text settle good thoughâ— of God in every ones heart He thâ— judged God a hard Master Matth. 25. hid his taleâ—â— I know no better antidote against despoâ—dency than this text Come in and acceâ—â— of this love in the way of the Gospel 〈◊〉 will pardon all thy sins it is given 〈◊〉 notwithstanding all the vileness of thâ— creature This Great and excellent loâ—â— may be had freely O beg cry mightiâ—â—â— give the Lord no rest till you have 〈◊〉 interest in it When one heard of the lovâ— that was between two very intimaâ—â— friends he cried out O utinam tertius essenâ—â— O that I were a third that I might shaâ—â— with them in their great love You have heard of the great love of God to believers Be in a flame and burn with desires to share in this love of God Every one is ambitious of the love of great ones Many seek the Rulers favour Proc. 29.26 though sometimes it proves a snare if not a mischief But behold here is a Ruler whose favour was never sought in vain if sought in time and which alwayes proves beneficial yea beatifical What will the love of Friends and Relations profit us what will the love of all the World advantage us without this excellent satisfying comprehensive and eternal love of God Luther is reported to say God should not put him off with these things And if all the honour the King put upon Haman could not content him without Mordecai's bow much less should expressions of common love from God satisfy our Souls but we should dayly put up Davids request Remember us O Lord with the favour thou bearest unto thy people Psal 100.4 That 's the first Exhortation 2. Let none abuse this text and truth unto presumption It is too common â—or men to go on in a state of sin and ways of wickedness and yet rest on this that God is love God is meâ—ciful Christ died for sinners and thâ— like But such as walk after the imaginâ—tions of their own hearts adding druâ—kenness to thirst and yet say they shaâ—â— have peace they doubt not but God lovâ— them as well as the best of them all thâ— is Spider-like to suck poison from tâ—â— sweetest Flower in the Garden of 〈◊〉 Scriptures and the wrath of God wâ—â—â— smoke against such Deut. 29.19 20 21. and the curses wâ—â—ten in the Book of God will come upâ—â— them he will blot out their names froâ— under heaven and will separate theâ—â— unto evil This is to abuse the love 〈◊〉 God and to provoke even the God 〈◊〉 love himself to anger and love abuseâ— turns to fury The sweetest Wine makeâ— the sharpest Vinegar and this sweet lovâ— of God wronged and affronted is thâ—â—sting of Hell the emphasis and accent 〈◊〉 the misery of such as live and dye unâ—â— the guilt thereof Rom. 6.1 2. Shall we sin saith 〈◊〉 Paul that grace may abound God forbâ—â— we cannot with abhorrency enough entertain such notions This is to have on eye evil because Gods is good to tuâ—â— the love of God into lasciviousness therâ—fore let us all beware thereof Let aâ—â— that share in this love make suitable improvement thereof This lies in imitation and in contemplation We should abour to be like God in this and imitate him though we cannot equalize him He is Love to us let us be love to him Oh love the Lord all ye his Saints Psal 31.19 All our services without this are worth noâ—hing Love is the fulfilling of the Law â—nd of the Gospel too without it our services are burdensom to our selves and unacceptable to God Love makes hard â—hings easy to us and small things grateâ—ul to him This makes what we do so â—leasing because it is so suitable God is 〈◊〉 Spirit therefore he is so well pleased with such as worship him in Spirit as being most agreeable to his nature The â—ike may be said here God is love and requires to be served in love for it is the perfection of all graces and duties He that dwelleth in love dwelleth in God and God in him Can we have a higher or more noble pattern than love it self What text in all the Bible can read us a more full lecture of love than this Let us study to write it out into our hearts and pray for the fulfilling of that promise Deut. 30.6 I will circumcise your heart to love the Lord your God with all your heart and with all your Soul c. Were it once engraven on our hearts it would be legible in our lives and walkings This Apostle John tell us that love is both the Old Commandment and the New urging love upon a new motive even the love of God and Christ to us Joh. 13.34 A New Commandment give I unto you that ye love one another as I have loved you that ye also love one another Oh that this example might prevail upon us not to live in the neglect of love to God or man but to abound therein as he hath given us precept and president for it Let the impression of Gods love be such upon our hearts as to revive the decayed love amongst his People that it may once again be said as anciently it was See how the Christians love one another 1. Let our love run out to all men for Gods love doth so Which had such an influence upon Mr. Fox that he never denied any one that begged of him for Gods sake And let us not forget to love our Enemies for this is to imitate God who commended his love to his people that when they were sinners enemies ungodly Christ died for them Be ye therefore followers of God as dear Children and walk in love as he hath loved you 2. We should contemplate this infinite love of God solace our selves in the Meditation of this love It is the sweetest of the Divine Attributes St. Paul saith Now abideth faith hope and charity but the greatest of these is charity Let me say There are many glorious attributes of God his Power Wisdom Justice and Love but
give them a real existence to the apprehension of the Saints Hence it is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or rather subsistence of things hoped for c. Not a natural being or subsistence in regard of the things themselves as if Faith did make that so to be which is not but a being to the mind of a Believer a mental being this is not a meer fancy or imagination but such a being as a Christian is confident of as if they had a natural present subsistence This may be understood by Christs words John 6.54 Whoso eateth my flesh and drinketh my blood hath eternal life Though eternal life be to come in regard of the full fruition of it yet it hath a present existence to the eye of Faith These are the grounds of the Doctrine The Use follows Vse Of comfort and establishment to true Believers Though the best is to come yet all is not to come you have something here the best Wine is kept to the last yet you are saved now you have Christ now and Heaven now in the purchase and promise and first-fruits of it 'T is true If you have hope in Christ in this life only you are of all men most miserable 1 Cor. 15.19 for none on this side Hell suffer so much as Christians often do and therefore though men brinâ— their best first Christ reserves the beâ—â— to the last yet that which they here receive is more worth than the World union and communion with Christ the Holy Spirit dwelling in them the grace and comforts in Ordinances yea in afflictions and troubles those sweet illapse and divine flashes of light and life thaâ— blessed peace and serenity of Consciencâ— which is a continual feast these beginnings of a state of Happiness is better thaâ— all the pleasures and treasures on Earth Set this Salvation against all the crosse of this life This cup of Salvation is ablâ— to sweeten the most bitter cups of Affliction You receive a Crown here anâ— these crosses serve to brighten you Crown to beautifie your Profession anâ— Religion Why are we so cast down aâ—â— afflictions when they are but Gems anâ— Jewels to adorn this Crown of Salvation We meet with many losses but do wâ— consider what our gains are Is not Salvation able to recompence our losses Have we not God and Christ and Salvation still Why are we so anxious anâ— solicitous about these outward things when if we lose them and gain Salvation we are great gainers but if we lose Salvation and our Souls what can all the World profit us Basil cried out Farewel life let my Estate go I have in Christ a better life a more enduring substance the more I lose for him the more I find in him Set this Salvation against all worldly cares and fears against an affectation of earthly vanities Will Christ give thee a Crown and deny thee a crumb If he hath given thee Salvation he will deny thee nothing good for thee He would not have you fear want of these things when it hath pleased him to give you a Kingdom O let nothing discourage thee or slack thy pace towards Heaven but run with patience the Race set before thee for he hath given thee Salvation as a Garland to a Conquerour in token of Victory If any Soul say O that I knew that I were of them that have here received Salvation in the first-fruits of it I answer briefly Salvation is for the lost The Son of Man is come to save that which is lost Hast thou seen and art under a sense of thy lost condition and disability to recover thy self Hast thou fled to the City of Refuge for safety Art thou gotten really into Christ united to him by the Spirit and Faith There is no Salvation in any other Acts 4.12 Salvation is begun here in effectual vocation 〈◊〉 hath saved us and called us with an holy caâ—ling 2 Tim. 1.9 Salvation inferreth service Luke 1.74 Being delivered out of thâ— hands of our Enemies we might serve him If thou findest these effects there is Salvation come to thy house to thy hearâ— and soul and thou mayest rejoyce 〈◊〉 this Salvation Thou art savâ—â— in thâ— Lord with a spiritual and an eveâ—â—â—stinâ— Salvation If yet thou art short of it the press after it work out thy own salvation with fear and trembling Look to Chriâ—â— by Faith and be ye saved Isa 45.22 O labour to close with the offers of it iâ— the Gospel Behold now is the day of Saâ—vation the day will not always last How shall we escape if we neglect so great salvation Heb. 2.3 And if you are partaker of this Salvation then where youâ— happiness is there let your hearts be Where the carcass is there will the Eagles bâ— gathered 'T is the part of a Beetle to creep upon the Earth but the Eagle is neveâ— more like her self than when she get furthest off from it If there be any thing of the Eagle in you you will then soâ— aloft in Divine Ejaculations and heavenlâ— Meditations O let your trading and traâ—â—â— sick be in Heaven Cant. 7.4 Thy Nosâ— is like the Tower of Lebanon it 's spoken of the Church Look to the phrase it self it seems absurd and ridiculous to have a Nose lide a Tower is monstrous But the meaning is spiritual it sets out to us the sharpness of smell the Spouse had savouring and resenting heavenly things Oh let us get strong affections to Christ savouring the things above The Earth moves downward but grace is like fire aspiring upwards The Sun draws up the vapours and the Sun of Righteousness should draw all our hearts up to him These things well become those that have entred Heaven as I may say and are saved here O how good is it to have our way of Life above and to meditate on the undefiled Inheritance there Often to take a turn upon Mount Tabor and to be transfigured there as Christ was or upon Mount Olivet from whence he ascended up into Heaven O that we could get upon such a Mountain and ascend to God by heavenly meditations and desires I â—hall close this first Propofition with those words Heb. 12.28 Wherefore having â—â—ceived a Kingdom which cannot be shaken â—â—nce we are entred it already let us not think we may live as we list but let us have â—race to serve God acceptably with reverence and godly fear O walk worthy of him thâ— hath called you into his Kingdom Glorâ— Doct. 2. That Salvation is of Grace 〈◊〉 or of Grace are ye saved saith the Aposâ—â— here both in the 5th verse and in 〈◊〉 Text. The grace of God bringeth salvatâ—â—â— Titus 2.11 Grace is variously taken the Scripture but here for the free loâ—â— and favour of God saving them that aâ—â— unworthy and deserve the contranâ— especially when God shews favour aâ— mercy to some and not to others For is gracious to whom he will be gracious Roâ— 9.15 16. and
will name but one because that is hinted at here namely to exclude boasting that no flesh may glory in God's presence Not of works lest any man should boast saith the Apostle that all men may walk humbly with God and glory in him alone and hence he saith Rom. 3.27 Boasting is excluded By what Law by the Law of works Nay but by the Law of faith The Use follows Vse 1. Is Salvation of grace and only of grace Then here we see how eviâ— and dangerous it is to seek to be saved by or for our good works No man can be saved who neglects them yet no man is saved for them they are not the cause of salvation but grace alone The Moralist will plead he hath been no drunkard no unclean person no unjust dealer the Hypocrite will attempt every good work in shew and appearance at least and the profane person purposeth to be better and to do better thus meâ— think to be saved by their works Those also that are troubled they can do nâ— more good works and not troubled for want of the knowledge of the grace of God and for want of his Spirit assisting to every good work Are you not those that may say some of you that you have found sweetness from your good works and deeds when you have been inlarged in them rather than from the sense of the rich and free grace of God When you have done them well then you are comforted but if dead and distracted in them then discouraged and cast down what do these things shew but that we seek salvation by works Some cannot endure to hear of the sinfulness of their good works of the raggedness of their own best Righteousness Thus did the Pharisees they could not endure Christ should pull up the Bridge upon which they hoped to go to Heaven these think to be saved by their good works whereas we should say We serve God because his free and rich grace invites and though imperfections cleave to our works yet we expect not salvation by them but we appeal to the rich and free love and grace of God to save us To go about to claim salvation by works is to take away the heart and life of the Gospel A man may as soon think to get over a deep River upon the shadow of a Tree that grows by it as get to Heaven by his good works This very thought mars and poisons all if thou thinkest to be saved by them it is very doubtful whether thou dost not run the very hazard of thy salvation be thy doings never so good The Gospel is a Doctrine of the utmost self-denial it draws men to good works in respect of performance and then draws them off from good works in regard of dependance O thâ—â— we could learn this great Mystery Vse 2. Suffer the word of Exhortation in a few brief particulars 1. Leâ— us learn to study the rich and free gracâ— of God more and to grow in the knowledge of it for it is by grace we are saved The right knowledge of it strike down all presumption and engageth to duty and service Men dare not sin thaâ— grace may abound or turn this grace into wantonness but will abhor it it is the presumptuous man that abuseth and despiseth grace and makes use of it to neglect a holy life and walking in good works 2. Let all be encouraged to seek salvation by grace Thou mayeâ—â— not say or think thou canst not be saved because thy sins are many and great for we read of the manifold grace of God to take away thy manifold past and present sins 1 Pet. 4.10 And where sin abounded grace did much more abound Rom. 5.20 Look for salvation in this way and here is hope for thee It is a speech unbecoming any to say The God of grace never intended any thing of grace for me Seek it humbly as Beggars that cannot compel an Alms Seek it with hope waiting patiently on the Lord and by no means say and think there is no hope for thee Grace can save whom it will it justifies the ungodly not in but from their ungodliness and what ground hast thou to conclude against thy self For a Soul to say If I were so holy I could then cast my self upon grace it destroys the nature of grace Remember that sweet promise Job 22.29 He will save the humble person Put thy self into the arms of grace and thou wilt find the sweetness of it There is no Soul here this day but for ought I know may come to be saved by this grace if the fault be not his own thinking he may live in his sin and walk after his ungodly lusts and yet rest on grace to save him Shall we continue in sin that grace may abound God forbid Rom. 6.1 Better it were salvation had never been offered to us than that either we be found refusers or abusers of it and so meet with the sorest destruction 3. Let all God's People know and do their duty in answer to this grace Mourn for your sins against the Lord because grace shall reign notwithstanding all your sins as the Apostle shews Rom. 5. ult Strongly desire the perfection of salvation attribute all to grace as Paul did he pressed forward towards the mark Phil. 3.14 And though he laboured more than others yeâ— he saith it was not he but the grace oâ— God which was with him 1 Cor. 15.10 Set the Crown upon the head of grace aâ— they Zech. 4.7 cried Grace grace Reâ—â— upon grace for the consummating salvation and act in some resemblance to thiâ— way of God He saves you freely do you serve him freely and do you continue to own profess and believe in this grace persevering in all those things that accompany salvation till you be fully possessed of it Doct. 3. That the Faith through which we are saved is not of our selves but is thâ— gift of God Or thus The work of Faith to Salvation is not of humane operation but oâ— divine donation Here are three things to be cleared 1. That those that are saved by grace are yet saved through faith 2. That this work of faith to salvation is not of themselves 3. That it is thâ— gift of God Of these in order Branch 1. Those that are saved bâ— grace are yet saved through faith or iâ— the way of believing The Text is express for it So the Commission runs that Christ gave his Apostles Mar. 16.15 16 He saith to them Go ye into all the world preach the Gospel to every creature He that believeth shall be saved he that believeth not shall be damned As many as were ordained to eternal life believed Whom God hath appointed to salvation as the end he hath ordained to faith as the means We are of them that believe to the saving of the Soul saith the Apostle Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of faith The adversative conjunction shews that Apostacy and Faith cannot stand together
him as learned men observe 1. Bonitas naturalis The goodness of his nature which is the perfection of it a perfect being Thus it s taken Exod. 33.19 When Moses prays I beseech thee shew me thy glory says God I will make all my goodness 〈◊〉 before thee and I will proclaim the name 〈◊〉 the Lord before thee c. Compare this with Chap. 34.5 6. The Lord descended in the cloud and proclaimed the name of the Lord The Lord The Loâ—â— God merciful and gracious long-suffering and abundant in goodness and truth Thâ—â— is that goodness which is the beauty aâ—â— perfection of his nature 2. Bonitas â—â—â—â—ralis This is the rectitude of his will Persons and things are said to be good 〈◊〉 they are conformable to Gods will Acâ—â— 11.24 'T is said in this sense of Barnaba he was a good Man And Rom. 7.19 〈◊〉 the Law that it is holy just and good 3. Bonitas benignitatis Jer. 31.12 They shall flow together to the goodness of the Lord 〈◊〉 goodness of bounty and beneficence which is a natural propension to communicaâ—â—â—â— to his creatures according to their several capacities I call it a natural propension 〈◊〉 inclination because it is in him essentially Luke 18.19 None is good save one that is God It inclines him to commuâ—â—cate Thou art good and thou dost good Psal 119.68 This he doth to all 〈◊〉 creatures The Lord is good to all Psâ—â— 145.9 Yet especially to his own people Therefore 2. He is good to us as he is our good with reference to our enjoyment of him He is the ultimate good of his people which constituteth their happiness And happiness is the rest the Soul takes in an object so full of real good as is able to satisfy all its desires And God is this object considered in his perfections and â—hat in relation to our concernments Consider our happiness as spiritual it lies â—n supplies of grace and peace or as temporal so it lies in preservation and provision Now God is such a good as suits all our necessities and so satisfies all our desires and consequently constitutes our happiness This is evident in that he is 〈◊〉 God alsufficient Gen. 17.1 I am God El Shaddai Alsufficient Shew us the Father saith Philip John 14.8 and it sufficeth us And God calls upon his people Psal 81.10 Open thy mouth wide â—nd promiseth that he will fill it Omne â—onum in summo bono All good is in the chief good By way of eminency all good is in him vertually As having nothing yet possessing all things 2 Cor. 6.10 The scattered excellencies of creatures meet in him All is in him Originally â—he creatures add nothing to him Hence â—f we delight our selves in the Lord he will give us the desires of our haâ—â— He is the chief good by way of efficiâ—â— as he can create all that which he seâ—â— be good for us He is the Father mercies 2 Cor. 1.3 As a Father he 〈◊〉 a procreating power he gives a bâ— to what he pleaseth He calleth thâ—â— that are not as though they were 〈◊〉 4.17 He is the God of all grâ—â—â— 1 Pet. 5.10 to implant it He caâ— the stones raise up children unto Abraâ—â— Matth. 3.9 To increase it 2 Cor. â— 8 God is able to make all grace aboâ—â— towards you To preserve it He suâ—â— not Faith or any grace to fail So 〈◊〉 comfort He is the God of all consâ—â—tion and can fill our hearts with all 〈◊〉 and peace in believing Rom. 15 1â— So for temporal good He can preseâ—â— from trouble and in trouble He 〈◊〉 provide for us in all our straits and waâ—â— My son God will provide said Abraâ—â—â— to Isaac And this alsufficiency of 〈◊〉 is of himself and he hath power to â—â—â—municate as he pleaseth And by â—â—â—munication his fulness cannot be exâ—â—sted I might yet inlarge this by sheâ—â—â— how Good he is in his outgoings in 〈◊〉 in whom he hath suited himself 〈◊〉 happiness of our Souls He hath help for us upon that mighty one Psal 89.19 In him there is perfection of righteousness for peace and reconciliation Heb. 7.2 He is first King of righteousness then also King of peace A righteousness which answereth the obligation of the Law In him also there is fulness of Spirit to quicken and renew and indeed it hath pleased the Father that in him should all fulness dwell Col. 1.19 I might shew how good he is in his Word called the good Word of God Heb. 5.6 And in his Ordinances by conveying great and good things And in his providences of mercy and correction ordering them and â—ringing good out of them But briefly â—o apply this truth Vse 1. Let us all try whether we have 〈◊〉 propriety in this good Now saving â—nterest is only by Covenant Without Christ and without God are all that are â—rangers to the Covenant of promise Eph. 2.12 If any say How shall we now we are in covenant I onely say When we are subdued to the terms of it â—aith and holy obedience when the proâ—ises of it are in any measure of truth â—lfilled in us Hath God given us his â—pirit Is his law in truth written upon â—â—r hearts Are our Souls sprinkled with his clean water promised to 〈◊〉 viz. the blood and grace of Châ—â—â— justifying and sanctifying grace 〈◊〉 our Souls flee to the Covenant for câ—â—â— for t in all our troubles as David 〈◊〉 2 Sam. 23.5 He hath made with 〈◊〉 an everlasting Covenant ordered in all th◠〈◊〉 and sure These are good signs Vse 2. Of Exhortation 1. Let 〈◊〉 get an experimental knowledge of 〈◊〉 Lord as Good O taste and see that 〈◊〉 Lord is good Psal 34.8 Every one 〈◊〉 fires good Who will shew us any good 〈◊〉 the voice of all men Psal 4.6 O 〈◊〉 us press after a clear affecting expâ—â—mential knowledge of God our châ—â—â— good This will bring our Souls to 〈◊〉 mire him and set him up in his excellenâ— and to chuse God for our portion 〈◊〉 love him to cleave to him to folâ—â—â— after him and to long for him Tâ—â—â— will bring our Souls to rest and satâ—â—â—ction and make us bless our selves 〈◊〉 God and make our boast of God He 〈◊〉 by he will be all in all unto us and thâ—â— both in the presence and enjoyment 〈◊〉 all things and in the absence and wâ—â—â— of all things patient in tribulation câ—â—tented in losses and wants chearfiâ—â— straits So it was with David in thâ— various straits he was in 1 Sam. 30.6 He encouraged himself in the Lord his God 2. Let us carry it well and suitably towards so good a God in all duty and service To fear the Lord and his goodness Hos 3.5 Fear to sin against so good a God and lest we should not suitably improve and walk worthy of his goodness Let us not despise or any way â—buse the riches of his goodness Let not our eye be evil or our ways evil because â—e