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I

CHAP. VII.

The Subject applied by Way of Information.

F the reader is pleased to review the foregoing pages, he will find, that by the favour of God we understand, his kindness in a way of common providence, the peculiar inftances of his goodness, the diftinguishing acts of his grace, and the comfortable enjoyment of his special love. This is denominated life, as it is the cause, the object, the regulation, and the end of a pious man's life. We have confidered the subject with respect to a finner's first converfion, his being led into the way of peace, and brought into a state of acceptance with God through Jefus Chrift. We have observed, that divine favour reftores us from a backfliding state, supports us under every kind of affliction, and fortifies our minds in the near approach of death. We have confidered, that from the favour of God proceeds a life of justification, of fanctification, of perseverance in grace and holiness, and of glorification after death. We have finally remarked the reasons why God's children put such a value his favour as to account it life. Their minds are divinely illuminated, their wills and affections are fanctified, they have tafted that the Lord is gra

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cious, and their eftimation of things is not after the flefh, but by faith. If the reader will favour us with his ferious attention, we shall now endeavour to apply what has been advanced. And that, first, by way of information.

It appears from what has been faid on this important fubject, that life is a rich mercy. It muft be fo, fince it is the production of God's favour. In his favour is life. It is that good thing by which the Pfalmift illuftrates and exemplifies the favour of God. He does not say, In his favour are to be enjoyed wisdom, riches, health and kind relations; but, In his favour is life. Though thofe are great

Natural life is a fun

mercies, yet life is greater. damental bleffing. If that is fufpended, or taken away, all the comforts of life ceafe. Nature defires a perpetuation of its being, and shudders at the thought of its diffolution. Satan, the father of lies, can fometimes fpeak truth, as he did when he faid, "Skin for fkin, and all that a man hath will The give for his life." It is owing to the favour of God that we have any being, though we are attended with many afflictions, and rank with the lowest of his reasonable creatures. Existence is what the Sovereign of the universe did not owe us. "I will fing unto God," faid David," as long as I live; I will fing praife unto my God, while I have

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my being." Because we have life or being from him, and are dependent on him for the support and continuance of it.

The outward comforts of life are alfo the fruits of God's favour. As it is of his mercy that we are not confumed for our unnumbered offences against him, it is owing to the fame benignity that his mercies are renewed to us every morning, yea, every moment. His favour is the life of our enjoyments," the mercy of our lives. On his goodness our daily comforts depend. He not only redeemeth our life from deftruction, but he crowneth us with lovingkindness and tender mercies. When we receive a benefit from a fellow-creature, we do not fix our attention on the hand that bestows it, and own our obligation to that; it is the kind disposition of our benefactor which affects us, and excites our gratitude. In like manner, the bleffings of providence are to be received with thanksgiving, because they are the fruits of divine favour. That is the fource of all our supplies, fince by our offences against God we have forfeited every enjoyment. Let us then pay our conftant acknowledgments to him for them, and fay with the grateful patriarch, " I am not worthy of the least of all the mercies, and of all the truth, which thou haft fhewed unto thy fervant."

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We must still recollect the distinction already obferved, between God's fpecial favour to his own children, and that which is common to all men. As to the latter, it is extended to the good and the bad, the juft and the unjust. "No man knoweth either love or hatred, by all that is before him. All things come alike to all, there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean; to him that facrificeth, and to him that facrificeth not: As is the good, fo is the finner; and he that fweareth, as he that feareth an oath." God is good to all, and his tender mercies are over all his works. Even his avowed enemies often partake largely of his bounty,

But let it be observed, that God's peculiar fayour is infinitely better than all outward and worldly enjoyments. There is fo great a difference be tween these, that they will not bear a comparison.

Among the ancient heathen philofophers there were long difputations about the chief good of man. They bewildered themselves in endless inquiries, and were unable, after all their refearches, to bring the matter to any fatisfactory conclufion. But divine revelation determines the point at once. The chief good of man confifts in the enjoyment of the divine favour. That alone conftitutes his complete felicity, "There be many," fays the Pfalmift,

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"that fay, Who will fhew us any good? But, Lord, lift thou up the light of thy countenance upon us." Let us be affured of thy favour, and we ask no more. Let others make the best of what this world can afford;

Yea, let them ftretch their arms like feas,
And grafp in all the shore;
Grant us the vifits of thy face,

And we defire no more.

The favour of God is the fpring and fountain of all favours; and without difpute, the original cause hath more in it than the effects. His favour is a full and plentiful inheritance, for he is the fountain of living waters, while created comforts are but broken cifterns, which can hold no water.

His favour alone can fatisfy the boundless cravings of a rational and immortal foul. Created comforts cannot do it. This only gives folid. peace and quietnefs to the otherwife reftlefs mind, and affords full contentment to all its enlarged wishes. The Author of our being formed our fouls for himself, and they will never be at reft till they centre in him. "Hearken diligently unto me, and eat ye that which is good, and let your foul delight itself in fatness; I will make an everlasting covenant with you, even the fure mercies of David."

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