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ture (fo far as I can find) that any, whose Soul was not at least in a capacity of prof pering, whatever they might do formally, did ever fet themselves feriously about it. We find Saal fometime facrificing, and now and then enquiring after God. We read of Ahab humbling himself, and walking in Sack-cloth, but not a word of Praising God, either by the one, or by the other No marvel; for pure need pure need may drive a Man to his prayers: As Jon. 1. 5, Then the Mari ners were afraid, and cryed every Man to his God. But it is pure Grace that makes a Man thankful as thankfulness hath been defcribed in its Effential parts) Formal thanksgivings are common, and with fome, more common then formal prayers: But neither the one, nor the other fignifie any, thing with God, Job. 35.13, Surely, God will not hear vanity, neither will the Almighty regard it. A mouthful of words, is but a mouthful worth, no more with God, then a mouthful of wind. It is certain, there is no more real thankfulness, then there is a real refignation of our felves to God, to live unto him. 2 Tim. 3.2, Unthankful, and unholy are conjoined. Though they may be fomewhat diftinguifhed, yet they are not divided, Eph. 5. 4, Neither filthiness; nor foolish talking, nor jefting, which are not conbenient, but rather giving of thanks. Ye may G collect

collect from thence, that a thankful Soul, is a mortified Soul. It is true, we read that the Pharifee began, with, a Lord I thank thee, Luk. 18. 11. but he ftumbled at the Threshold; for read over all that he faith to the end, and ye will find that he doth not fo much praise God, as commend himself. I fhall conclude this with Eph. 5. 19, 20, Speaking to your felves in Pfalms, Giving thanks always, for all things to God, and the Father, in the name of our Lord, Jefus Chrift. Thefe two verfes fpeak fully to that, which faim at: for obferve the connexion between them, and ye will find the Apostle, makes giving of thanks always, for all things, an effect and evidence of being filled with the Spirit: Without all doubt, a Soul full of the praifes of God, is fo far full of the fpirit of God, and fo far begins the work of Heaven apon Earth. And therefore it is without all controversie, that a truly thankful Soul, fo far, and so long, as it continues so, is really a profperous Soul

2. The profperity of the Soul, as it is very much promoted, fo it is, and may be, as much evidenced, by the right Government, and due ordering of our Affections, of Likeing, and Disliking. Of Liking, as Love,Joy, Delight, Defire. Of Difliking, as Fear, Sor row, and Grief, Anger and Wrath. This is a large point: I fhall endeavour therefore,

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(1.) Affections, efpecially thofe of Liking, were planted in the nature of Man at first, to be to the Soul, as Wings to the Bird, which make her flight fo eafie: So were thefe, to make our approaches to God, more delightful, that it might be as meat and drink to us, to do the Will of our Father. And fuch a fweet harmony there was in Adam's Soul (whilst he was as God made him) that he could judge of things as they were, affect things as he judged of them, and act according as he affected: Being made perfect after the Image of God, he had all his affections, at command, according to the Will of God.

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(2.) By reafon of Original corruption, as thofe noble Faculties, the Understanding, Will, and Conscience (as I have lately fhewed you) fo the Affections are most horri bly polluted, and are become fo many fleshly, and deceitful lufts. They are as another Antichrift in the Soul, ruling over Confci ence, which fhould rule all, under God. For as corrupt as they are, every Man, in his cor rupted ftate, is led by them, more then he is by any thing elfe. For as they Affect, fo they judge; fo they Do, what feems good in their own Eyes without confidering any other rule, as they did, Judg. 21. 25. till, at G 2

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laft, God give them up unto them: As Rom. 1, 24, Wherefore God gave them up to uncleanness, through the lufts of their own hearts. verf. 26, For this caufe, God gave them up to vile affections. The cafe of such is very fad For as it is one of the greatest bleffings, where grace is rewarded with grace. As Pfal. 119.55, 56, I have remembred thy name, O Lord, in the night, and have kept thy law. This I had, because I kept thy precepts. So this is one of the greateft curfes, when God punisheth fin, with fin, leaving Men to do what they will. But my people would not Ifrael would none of me. unto their own hearts luft, their own counfels.

As Pfal. 81. 11, 12, hearken to my voice ; So I gave them up, and they walked in

(3.) To mortifie the inordinacy of these Affections, that they may be fixed upon their proper Objects. So as to Love, what they ought to love, and Hate what they ought to hate, &c. To keep them fo in order, that they be not moved, but when there is caufe; and when there is cause, not without measure. To do this, is one of the greateft, and hardest works, that a Chriftian hath to do. It is faid, Gal. 5.24, And they that are Chrift's have crucified the flesh, with the affections and lufts. i. e. They are about it, and make it their daily work, and the better fuccefs they have in this work, the more their Soul profpers.

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It is faid Prov. 16. 32, He that is flow to anger, is better then the Mighty: and he that ruleth his fpirit, then he that taketh a City. Not, he that is never angry (for the anger of the new Creature is a duty, Eph. 4.26, Be angry, and fin not) but, he that is flow to anger, is of greater excellency then he that conquers a City. He is more fet by in the fight of God, for the strength of his Soul, whereby he conquers himself, then ever any Man was, or will be for his Bodily ftrength, whereby he conquers others. It is more honourable to be a Paul, then an Alexander, Prov. 14. 29, He that is flow to wrath, is of great anderstanding: but he that is hafty of Spirit, exalteth folly. He that is flow to wrath, is a Man of understanding; much refolution being requifite, to keep that, or any other affection, efpecially when it is stirred, within its due bounds, Fam. 3. 13, Who is a wife Man, and endued with knowledge amongst you? let him fhew out of a good converfation, his words with meekness of wisdom. And great need there is to exercife this wisdom, when occafions are given, which may kindle that affection, to preferve the fpirit, in a meek and quiet frame. For as fanctified affections are as a gentle wind to the Soul, whereby it moyes aright, toward God, with a calm, and well-compofed warmth, in every duty. So unruly affecti

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