fw.et, and it is a pleasant thing to behold the Sun So that a Man would icarce think, that the greatest Worldly profperity were enough to repair that lofs. What then would this blind perfon think of his condition,if befides the lofs of his fight, one should ftand by, and continually be dropping scalding Lead into his eyes? Yet fo it is here. For, (2.) A loft, unprofperous Soul is not only defigned to be thus driven away from God, but it is defigned to the fame mifery, and the fame torment with the Devils; and this they can neither efcape, nor endure. None can answer that queftion, Ezek. 22. 14, Can thine heart endure, or thine hands be strong, in the day when I fhall deal with thee? No, it cannot. For who knoweth the power of thine anger even according to thy fear, fo is thy wrath, Pfal. 90. 11. None is able to exprefs, yea nor to conceive, what a dreadful thing it is, to be buried, as it were, alive, under the Tomb-ftone of the infinite wrath of the ever-living God, Heb. 10. 31, It is a fearful thing to fall into the hands of the living God, Rev. 6. 15, 16, 17,—They fhall hide themselves in the Dens, and in the Rocks of the Mountains. And fay to the Moun tains, and Rocks, fall on us, and hide us from the face of him that fitteth on the Throne, and from the wrath of the Lamb. For the great day day of his wrath is come, and who fhall be able to ftand? This is that which Eye hath not seen, nor Ear heard, nor can poffibly enter into the heart of Man to conceive. Ye find up and down in the Scripture, that whatever is most terrible to fenfe, is made ufe of, to exprefs the terribleness of it, and yet comes far fhort of it. Let but this one argument fink into your hearts, and be, if but once a week, feriously thought on, and poffibly, this alone may convince you of the truth of what I fay. That it is the most rational thing in the World, for all those who believe they have immortal Souls, in mortal Bodys, to mind the well-fare, and profperity of their Souls, above all things elfe in the World. 4. Let me add one argument more. It is the most rational thing in the World, for every Man seriously to mind that, which above all things elfe, beft anfwers God's great end in giving him his Being, and with it, all that is needful for support, together with more understanding then the Beasts of the field. And if ye ask, what this is? ye have an answer, Prov. 16. 4, God made all things for himself: For the glorifying of his own bleffed name. Rom. 11, For of him, and through him, and to him, are all things: To whom be glory for ever, Amen. Now as no Man difhonours God, but in doing that which tends to the ruine and deftruction of his own Soul. So no Man doth any thing, or poffibly can do any thing, which really tends to the will-fare of his own Soul, but therein he also glorifies God. For instance, To live in the exercife of Repentance; confeffing, and humbling our Souls in the fight of God, for our daily failings. To live in the exercise of Faith, applying our felves to Jefus Chrift, as interceding, in our behalf for grace, and mercy, fuitable to our daily neceffities, refting upon his truth, and faithfulness in his promifes, notwithstanding all difficulties appearing in the way of accomplishment: Walking in the fear of the Lord, and fruitfulness in every good work: These are all great fartherers of Soul-prosperity, Joff. 7. 19, My Son, give glory to God, and make confeffion to him. Revel. 16. 9,-They repented not, to give glory to God. Rom. 4. 19,20,--but was strong in faith, giving glory to God. Ifa. 8. 13, Sanctifie the Lord of Hofts himself, and let him be your fear, and let him be your dread. Joh. 15. 8, Herein is my Father glorified, that ye bear much fruit. This is as certain, as that Jefus Chrift glorified his Father, in finishing the work of Redemption, and Salvation, for loft finners. Job. 17.4. Thus ye have the Inference made good. is the most defirable profperity; and that it is therefore (as ye have heard) the most rational thing in the World, to mind it, above all things elfe. Then be perfwaded (as the Prophet Ifa. advifeth, ch. 46.8.) To remember this, bring it again to mind, refolve upon it, and fhew your felves to be Men; that act according to principles of reason, and not Brutes. Let that fink into your hearts, which ye may read, Hof. 11.4. The Lord there aggravates their unworthy dealing with him by this, That though he knew their averfness to what he had required of them, yet he had not drawn them to their duty, by violence, as unruly Bullocks to the yoak, but in a way fingularly obliging, fuitable to rational Creatures, He had drawn them with the Cords of a Man, with arguments from his bounty, and goodness, which of all others, carry the highest grounds of reason with them, why God fhould be obeyed. This, I fay, fhould be feriously confidered, that reflecting on our felves, and finding that God deals thus with us, draws us with the Cords of a Man, in an argumentative way to perfwade us to this great duty then let us be perfwaded to ftir up our felves with the uttermoft bent of our endeavours, from this day forward, to mind it as the great business of our lives, and pray (as Gen. 9.27.) that God God would enlarge our hearts, and fill them with defires, and resolutions about this matter, and diligently hearken to the counsel, which God, in his word, prefcribes you in this great affair. To make way to acquaint you with what that is, I must mind you a little of that which was more largely spoken unto, when we first entred upon the explication of the point. Two things were then endeavoured to be cleared unto you. 1. Wherein the profperity of the Soul confifteth, and when it may be faid to prof per. I told you then, that the profperity thereof is to be confidered both in its first rife, and foundation: Or in its growth, and progrefs. As to the firft rife of it, it was proved, that if we look upwards, we shall find it begin in God's Eternal, Electing love, which is without beginning. But if we look inwardly, fo as to difcern it in our felves, The first foundation of it is laid in that day and hour and hour hath (though the very day I think, been by many, though perhaps by fome.) But however difcerned, or not difcerned, in that day and hour, it begins, when by the word of Chrift, and by the Spirit of Chrift, the whole Man, both Soul and Body is brought into a ftate of Union with Chrift. For then the Soul receives the firft Seeds of Heaven: born |