Soul-Prosperity in Several Sermons, Sermon 5
SERMON V.
I Now proceed to the third and laſt Particular: The reaſons for the confirming of the truth of the Propoſition.
1. The firſt is this. Soul proſperity is ſo far all in all, both to the proſperity of every Man's outward condition in general, and of the health, and wellfare of the Body in particular; that it is abſolutely impoſſible, that either the one, or the other ſhould truly, and really proſper, but in conjunction with Soul-proſperity. There are two branches in this reaſon, and if both of them be made good, then the propoſition is ſo far made good: That of all proſperity, Soul-proſperity, is the moſt deſirable proſperity. And it is eaſie, to make them both good by Scripture.
(1.) That there is no true and real proſperity to any Man's outward condition, without Soul-proſperity. This is true; yet it muſt be granted that very many whoſe Souls are poor, and blind, and naked, that lye dead, yea rotting in the luſts of ungodlineſs, do divide the good things of this World among them. Their portion is made fat, Pſal. 73.12. Inſomuch that the Prophet Jeremy was aſtoniſhed at it, Jer. 12.1,— Wherefore doth the way of the wicked proſper? Wherefore are all they happy, that deal very treacherouſly? But this is far from true proſperity; for all this while, as their Perſons, ſo their Proſperity is under the curſe of God, Mal. 2.2, I will even ſend a curſe upon you, and I will curſe your bleſſings. That which was threat'ned of old, Deut. 28.17. lyes ſore, and heavy, upon ſuch to this day; though they neither ſee it, nor fear it, nor feel it: Curſed is their Basket, and curſed is their Store. This will be demonſtrated more fully under another head, after I have made this good, That outward proſperity truly ſo called, and as it is a bleſſing, depends wholly upon Soul-proſperity. And that it doth ſo, is evident by this, That as all thoſe, ſo only thoſe whoſe Souls do proſper, are within the compaſs of the Promiſe of proſpering in their outward condition. The two firſt verſes of the firſt Pſalm give a fair character of a proſpering Soul, and the third verſe gives the Promiſe, That whatſoever ſuch a Soul doth (according to the rule of the Law, wherein it delighteth) ſhall proſper, ſo far as is conſiſtent with Soul-proſperity. Beyond that the Promiſe cannot reach it, neither doth any truly proſperous Soul deſire it.
Here note two things.
(1.) That this was moſt eminently made good in the Old Teſtament: Where under that dark Diſpenſation of Spiritual Truths, and Bleſſings, the promiſes ran moſt upon externals. The only-wiſe God, ſaw it beſt of all ſo to encourage his then Infant Church as I may call it) to their duty. We read in Deut. 28. that after God had engaged himſelf upon ſerious minding their Soul proſperity, in this, and that, and other particulars. In verſ. 8. he engageth for all whatever in that kind, could be deſired; aſſuring them, that he would command a bleſſing upon them, in all their Store-houſes, and in all that they ſhould put their hand unto; and accordingly, this was made good. Whilſt Solomon kept the charge of the Lord, all things went well with him. 2 Chron. 7.11. It is ſaid, whatever he took in hand, he proſperouſly effected. Thus God always dealt with that Nation, while Religion flouriſhed; and Soul-work proſpered, then all things proſpered. Hag. 2.19. God calls upon them there, to obſerve, that their outward proſperity ſhould bear date, from that day forward, that they began to mind the good of their Souls. In the Second of Jeremy, God challengeth them to produce one inſtance, at any time, to the contrary; but it was more, then they could do. There in verſ. 31. of that Chapter, thus the Lord ſpeaks unto them: O generation!—have I been a barren wilderneſs unto you? O generation! Of what? Nay, that is not expreſſed, but a void ſpace is left, that any thing might be written of them, that was naught. O generation of Vipers, of Monſters, that might have proſpered, and would not. Well then, thus far it is clear, that Soul-proſperity, had the promiſes of outward proſperity, and under that Diſpenſation, eminently made good.
(2.) As it was eminently ſo, then, it is really ſo, now; even at this day. All they whoſe Souls do proſper, as they are Heirs of all thoſe ancient promiſes, ſo they have promiſes ſuperadded of a later date, 1 Tim. 4.8.—Godlineſs is profitable unto all things, having promiſe of the life that now is, and of that which is to come. Matth. 6.32, 33, Your Heavenly Father knoweth that ye have need of all theſe things. But ſeek ye firſt the Kingdom of God, and his Righteouſneſs, and all theſe things ſhall be added unto you. And ſometimes as, Prov. 28.10,—the upright ſhall have good things in poſſeſſion. A full ſhare of outward bleſſings is given unto them, ſuitable to perſons of their condition, beyond what, once, they could have expected, or, it may be, did deſire; ſo that they have juſt cauſe thankfully to acknowledge, as David did, that their Cup runs over.
(3.) When the only wiſe God, ſees it good, either to preſerve their Souls in, or to bring them into a more proſperous frame, then they are; to exerciſe them with ſome ſtraights, and to keep them ſhort, yet even then they may ſay that which David ſaith, Pſal. 23.6. (even then when their Cup is low) That the loving kindneſs of God follows them, ſo far, that what they have not, they want not, having learned to want; being ſatisfied with that which they have of their own, within, Prov. 14.14,—A good Man ſhall be ſatisfied from himſelf: Experiencing the workings of the heart of God toward them, in his Fatherly care for them, remembring them in their low eſtate: and the workings of their own hearts toward God, in that, through grace, they are enabled to reckon upon it, That God's allowance is beſt for them; and that by faith, they can live upon him for their livelihood, when they have little in ſight, to live upon. So that they can ſubſcribe to what the Apoſtle ſaith. 1 Tim. 6.6. (as a true ſaying, and worthy of all acceptation) That godlineſs, with contentment, is great gain. They have the clear gain of a quiet, and well-compoſed ſpirit; ſo that their Souls dwell at eaſe, as Pſal. 25.13. And is not this real proſperity? Verily it is ſo. Are not theſe proſperous perſons? Surely they are ſo.
Thus, we ſee, the firſt branch of the firſt reaſon is confirmed: That the proſperity of Mens outward condition, in the general, depends upon Soul-proſperity.
2. The other branch will be as clearly made good, That the health, and well-fare of the Body, ſtands upon the ſame bottom. No Man therein, ever did or ever ſhall truly, and really proſper, but in conjunction with Soul-proſperity. This may ſeem at the firſt mentioning, as great a Paradox, as the former. But it is a juſt, and meaſured truth, and cannot but be acknowledged to be ſo, if we conſider the ſtate of the Body, either in reference to this World, or the World to come.
(1.) In reference to this World. Though it be true, that many whoſe Souls are death-ſtruck, ſinfully ſick unto death, the ſecond death, eternal death; in reſpect of their bodily health, live to a great old age, in great health, ſcarce knowing, for a long while together, what a days ſickneſs means: As Job obſerved in his time, Job 21.23. One dyeth in his full ſtrength, being wholly at eaſe, and quiet; yet Bodily health as a bleſſing is certaninly annexed to Soul-proſperity, Prov. 3.7. 8,—fear the Lord, and depart from evil. The Soul proſpers that doth ſo, and while it doth ſo. And what then? It ſhall be health to thy Navel, and marrow to thy Bones. Now, according to the ſtore of marrow, which moiſtens, and feeds the Bones; ſo is the ſtrength of the Body. And then, it ſhall be health to thy Navel. This is expreſſed, becauſe (as Phyſicians ſay) Bodily health, in a natural way, depends chiefly on the vital parts, and entrails; which are comprehended under the Navel, becauſe there, they are knitt up, and faſtened. The meaning then is this: Fear the Lord, and depart from evil, and thy Body ſhall be ſtrong, and healthy. This ſhall be health to all thy fleſh, as Prov. 4.22, For they are life unto thoſe that find them, and health to all their fleſh. Thus it is, and will be, till ſickneſs and weakneſs be better for the well fare of the Soul; as it was to Gaius, in the Text, whoſe Soul proſpered the better, under his Bodily weakneſs. And when ſickneſs and weakneſs grow upon us, the gracious workings of a healthy, and proſperous Soul, are, in ſome ſenſe, the beſt Phyſick, and the moſt cheriſhing Cordials, to a weak, and languiſhing Body. When the Soul can ſay, as Pſal. 73.26. My heart, and my fleſh faileth, but God is the ſtrength of my heart, and my portion for ever. Iſa. 38.2, 3, Hezekiah turned his face to the wall, and prayed unto the Lord, and ſaid: Remember now, O Lord, I beſeech thee, how I have walked in truth before thee, and with a perfect heart, and have done that which is good in thy ſight. It is obſervable what ye may read in the Book of Martyrs, concerning Mr. Saunders, that whilſt he was in examination, before the Biſhop of London, he felt a moſt raviſhing ſweetneſs from every part of his Body, come together to the place, and ſeat of his heart; and from thence, it did ebb and flow, to and fro, to every part of his body, to his marvellous conſolation. This he told to one of his friends.
Thus far this branch of the reaſon is made good, That the health and wellfare of the Body, as it is a bleſſing, may be expected; and cannot otherwiſe be expected, then in conjunction with Soul-proſperity. Whatever Men think of it, this is true: That though Nature be an enemy to Grace, yet Grace, eſpecially thriving, and proſpering, is a friend, the beſt friend to Nature.
(2.) In reference to the World to come, the well-being of the Body, to all Eternity, depends abſolutely upon the well-being of the Soul. That fares, as the Soul fares. If the Soul periſh, and be undone, the Body is undone, and periſheth too. We read Luk. 16.24, 25. that when the Soul of the rich Man was in Hell, not the leaſt refreſhment could be had for his Body, not a drop of water to cool his Tongue. Therefore as Job 27.8, He hath no hope of all that he hath gained, when God taketh away his Soul. But if the Soul proſpers, while it is in the Body (as it doth when it doth lay up its treaſure in Heaven, and hath its converſation in Heaven) then the Body when it is laid in the Grave, as it is ſtill a Member of Chriſt, death doth not diſſolve that union, It ſleeps in Jeſus, 1 Theſ. 4.14. And by virtue of that union, it ſhall be raiſed up, and made like the glorious Body of Chriſt.
Thus ye have the firſt reaſon made good, in both the branches of it, that Soul-proſperity is ſo far all in all, &c.
2. Of all proſperities, Soul-proſperity is the moſt deſirable proſperity, becauſe it is made up of the moſt deſirable materials. Thoſe goods whereof it conſiſteth are the beſt things, the moſt deſirable bleſſings. It's true, the materials whereof Worldly proſperity conſiſts are good things too. We read, Luk. 16. that the rich Man's purple Garments, and fine Linnen, which were his every-days-wearing, and his ſumptuous fare wherewith his Table was furniſhed every day, and his great eſtate which maintained all this, were good things in themſelves (and might have been good to him, if he had uſed them well.) So they are ſaid to be, verſ. 25. But what are theſe things to the principles of Spiritual life, thriving and increaſing in the Soul? Verily, great heaps of Gold, and Silver, are but great heaps of Duſt, and Dirt, to the leaſt grain of grace: The price of it is far above rubies, Job 28.18. The Apoſtle ſpeaking of one particular grace, the grace of Faith (one of theſe choiſe materials which make up ſoul proſperity) ſaith, That the Trial of it (when it is exerciſed) is much more pretious then Gold. 1 Pet. 1.7. No marvel then, if Solomon (who knew the worth of every thing, as much as ever any Man did) ſaith of it, That the Merchandize thereof is better then Silver, and the gain thereof then fine Gold. But of the excellency of the materials of Soul-proſperity, I need ſay no more then what hath been ſaid in the explication of the point; only I ſhall ſhew you a little, of that exceeding much, which the Scripture ſpeaks of the materials of Worldly proſperity, by way of undervaluing them, to abate the eſteem of them, and, if poſſible, to beat down their price.
In Eccleſ. 1.1. ye find Solomon the King, to be Solomon the Preacher; and as he had a large heart, ſo he took a large Text to Preach upon; no leſs then the whole World, with all its honours, profits, and pleaſures, which raiſe up. Worldly proſperity to the higheſt Pinacle, that is imaginable: And (which is exceeding obſervable) after he had throughly ſtudied his Text, and taken as exact a ſurvey of it, as unwearied diligence in ſearching, joyned with incomparable wiſdom, could attain unto, he could, with all his skill, raiſe but this one Doctrine, That all is vanity, vanity of vanities; extreme vanity all over. This was all he could make of all the fine things, that the World, in its beſt dreſs, (ſo far as he could ſee) did afford. And as he ſaith by way of queſtion, Eccleſ. 2.12, What can that Man do, that cometh after the King? after ſuch a King? If any Man will try whether he may have better ſucceſs, then Solomon had, I ſhall tell him what he ſhall find. This he ſhall find, and let him make his beſt of it.
(1.) That whatever reality he thinks that he finds, he will, after a while, find to be ſlight, and ſuperficial: That they only pleaſe the carnal, and ſenſual part. This was all their predeceſſor found, Luk. 12.19, I will ſay to my Soul, Soul, thou haſt much goods laid up for many years, eat, drink, and be merry. Neither will they do this always, but a little diſappointment (the pride and paſſion of his own heart mingling with it) doth for the time, while the fit laſteth, embitter all, as Eſth. 5.13, Yet all this availeth me nothing, ſo long as I ſee Mordechai the Jew ſitting in the King's gate.
(2.) That even in this, whatever he finds, affords no laſting ſatisfaction, Eccleſ. 1.8, All things are full of labour, Man cannot utter it. The eye is not ſatisfied with ſeeing. The eye may be ſatisfied, and wearied with the Act of ſeeing, but the luſt of the eye is not ſatisfied. The eye ſees this, and that, more then once, he thought he ſhould ever have ſeen, which he could have called his own: but yet ſtill the eye would ſee more. And it cannot be otherwiſe; for all that can be ſeen, is too little for a Man's heart. They may be a belly full, Pſal. 17.14. but they cannot be a heart full. There is no proportion, between the heart, and them; and therefore there can be no ſatisfaction. Beſides, They cannot ſatisfie, becauſe they are always found to be leſs in the Enjoyment, then in the expectation: Gehazi found them ſo, 2 King. 5.26. He thought of purchaſing a great Farm, and of ſtocking it himſelf; but he found an evil diſeaſe cleaving to himſelf, and to his poſterity; and that for more years, then his Farm ſhould be either in his or in their poſſeſſion. And yet farther he will find, that they cannot ſatisfie, becauſe as they increaſe; ſo the heart is more and more let out unto them. And impoſſible it is, for that deſire ever to be ſatisfied, which grows, by the increaſe of the thing deſired. And yet more, ſay an earthly, narrow Soul may ſay, he is ſatisfied, yet Men may chooſe whether they will believe him or no. However, this he will find, that though what he hath, may raiſe his eſteem in the World, yet no real worth is added unto him thereby. It is well, if they do not make him worſe. The valuation of Gold is raiſed ſometimes from twenty, to twenty four, or twenty five ſhillings, yet the piece is the ſame ſtill. Dan. 11.21. And in his eſtate, ſhall ſtand up a vile perſon. Prov. 10.20,— The heart of the wicked is little worth. What therefore, if the Man St. James ſpeaks of, comes in, with a Gold-ring; if that be his beſt, wherein is he to be eſteemed? Many things more might be ſaid to this purpoſe, but this is enough to ſhew, that in reſpect even of the choiceſt materials thereof, Worldly proſperity is no way deſirable, in compariſon of Soul-proſperity. If that be all a Man hath to rejoice in, he rejoiceth in a thing of nought, Amos 6.13. It may be ſaid of all ſuch, as Pſal. 39.6. They walk in a vain ſhew, and ſurely diſquiet themſelves in vain, heaping up riches (which are accounted, the chiefeſt materials of Worldly proſperity) when he knows not who ſhall gather them, a wiſe man, or a fool. For any Man then to prejudice his Soul-proſperity, in the purſuit of theſe things, contracts that guilt charged upon them, Jon. 2.8, They follow lying vanities, and forſake their own mercies.
3. A third reaſon is this. Of all proſperity, Soul-proſperity is the moſt deſirable proſperity, becauſe the effects, and conſequents thereof, are the beſt, and moſt deſirable effects; far beyond the effects of Worldly proſperity, ſeparated from Soul-proſperity: For then they are both, ſad, & ſinful. It is ſeen to be ſo, in reſpect of the effects thereof, in this World, and it would be found to be ſo, for the future, in the World to come.
(1.) In this World: Thereby, the wickedneſs that is in the heart appears; half whereof would not have been lomanifeſt, if they had not proſpered ſo much in the World. It proves but fuel for their luſts; drawing out multiplied acts of ſin, which is charged upon them, Jam. 2.7, Do not they (rich Men) blaſpheme that worthy name by which ye are called? Riches beget pride, Luk. 16.19. There was a certain rich Man, which was clothed in Purple, and fine Linnen, and fared ſumptuouſly every day. Pride begets caſting off truſt in God, 1 Tim. 6.17, Charge them that are rich in this World that they be not high minded, nor truſt in uncertain riches, but in the living God. Carnal boaſting, with contempt of others, Jer. 9.23, — Let not the rich Man glory in his riches. Carnal confidence, Pſal. 62.10,—If riches increaſe, ſet not your heart upon them. Oppreſſion, Jam. 2.6, Do not rich Men oppreſs you? Theſe are ſome of thoſe evil fruits, which a proſperous ſtate produceth, when Mens luſts are not ſubdued, and mortifyed by Soul-proſperity. Men being charged to take heed of them, that ſhews their proneneſs to them. So that if the Angels were called to give ſuch an account, as they were, Zech. 1.10, 11. doubtleſs they would give this account, that they never obſerved more notorious neglect of what is of everlaſting concernment, never more ſavouring the things of the fleſh, never more prodigious Riot in ſome, never more fordid Earthlineſs in others; the Earth they tread upon getting ſo into their hearts, that they are more Earthy then the Earth it ſelf. Such an account of theſe, and ſuch like abominations, the Angels would give, that they never ſaw more of theſe impieties, then among thoſe that proſper in the World, whoſe Worldly proſperity is ſeparated from Soul-proſperity. This is their way, as is ſaid, Pſal. 49.13. and this is their folly. Theſe are the effects of it, that are ſeen in this World. Not that all theſe ſad effects are ſeen in every one, but ſome in one, and ſome in another.
(2.) The effects will be found to be as ſad in the World to come. It is a ſad ſight to ſee Men undo themſelves with their own mercies, as Bees that are drowned in their own Honey: but ſo it is, Prov. 1.32,—The proſperity of Fools ſhall deſtroy them. i.e. with everlaſting deſtruction from the preſence of the Lord. It is evident from Scritpure, that but few ſhall be ſaved, Matth. 22.14, Many are called but few are choſen. And it is as evident, that but few of thoſe few, will be found among the rich, and proſperous, 1 Cor. 1.26, For ye ſee your calling, Brethren, that not many wiſe Men after the fleſh, not many Mighty, not many Noble are called. Yea, it is yet more evident, that the Spirit of God ſpeaks in the Scritpure, as if Salvation had been almoſt impropriated to the meaner ſort of people; and that thoſe who proſper in the World, had been almoſt excluded. Jam. 2.5,—hath not God choſen the poor of this World, rich in faith, and Heirs of the Kingdom, which he hath promiſed to them that love him. The Church is called the Congregation of the poor, Pſal. 74.19. Such as were of the lower rank, deſtitute of Worldly advantages. But for the rich, and proſperous, ſee Luk. 6.24, 25, Wo unto you that are rich, for ye have received your conſolation. Wo unto you, that are full, for ye ſhall hunger. Wo unto you that laugh now, for ye ſhall mourn, and weep. Jam. 5.1. Go to now, ye rich Men, weep and howl, for the miſeries that ſhall come upon you. The Apoſtle ſpeaks not by way of advice and counſel, to prevent their judgment by godly ſorrow. The exerciſe of that grace it not expreſſed by howling: but he ſpeaks by way of threat'ning, and denouncing wrath, and vengeance. They had their good things in this life: their pleaſure upon Earth, verſ. 5. Rev. 18.7, By how much ſhe glorified her ſelf, and lived deliciouſly, ſo much torment, and ſorrow give her. Yet this is not to be underſtood, as if God would condemn the rich, becauſe they were rich, no more then he will ſave the poor for their poverty: But he will condemn the rich for their ſin, and ſave the poor for their faith, and piety, through Jeſus Chriſt.
Much more might be ſaid, to ſhew that Worldly proſperity ſeparated from Soul-proſperity, is by no means, a proſperity to be deſired. It is but Eternal miſery at a little diſtance: Much leſs is it to be compared with Soul-proſperity. This ye may judge by thoſe effects of it, which are ſeen to be ſo, in this World; and will be found to be ſo in the World to come.
(2.) But now if we conſider the Effects, and Conſequents of Soul-proſperity, we ſhall find, they are every way moſt deſirable, whether we conſider the effects thereof for the preſent, in this life; or for the future, in the life to come.
(1.) In this life. When the Soul proſpereth, and the divine well-fare thereof is kept, in its heavenly temper, by divine influences from above; then there is ſuch a glory and beauty in it, as is much ſet by, in the ſight of God, Pſal. 45.11, So ſhall the King greatly deſire thy beauty. It is a lovely ſight to ſee any thing grow, ſo as to thrive, and proſper; Corn on the ground, Cattel in the field, Fruit on the tree. Children in the houſe, growing up as Olive Plants about the Table. But the growth, and proſperity of the Soul is much more lovely. Indeed there is much ſpiritual beauty and lovelineſs in the very firſt principles of ſpiritual life, wherein, (as I have ſhewed you) the firſt Foundation of Soul-proſperity, as to our diſcerning it, is laid. Theſe are much of the ſame nature, and bear the ſame name with that perfect ſtate of happineſs, which is enjoy'd in Heaven. As that is called, Glory, ſo are theſe, 2 Cor. 3.18, But we all with open face, beholding, as in a glaſs, the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the ſpirit of the Lord. And if ſo; then where all theſe lovely principles thrive and proſper, the ſpirit of glory reſts upon ſuch a Soul, as 1 Pet. 4.14. This is ſo; but that which I ſhall ſpecially inſtance in, as moſt comprehenſive of the bleſſed effects of Soul-proſperity in this life, is that ſweet peace within, and heavenly ſerenity of ſpirit, which a proſperous Soul, ſo long as it doth proſper, may, and (if it know its own happineſs) uſually doth enjoy.
1. Much ſweet peace, becauſe of that ſweet agreement which there is between a Man's Conſcience, and Himſelf. Conſcience we know, if enlightened, preſſeth to duty; which, if neglected in its ſeaſon, will wound and ſting. A proſperous Soul is more afraid of this, then to be threat'ned with a fiery Furnace, Dan. 3.13. That did not affright them at all; but a Man may ſay as Job 27.6, My righteouſneſs I hold faſt, and will not let it go: My heart ſhall not reproach me ſo long as I live. He was not afraid of thoſe rebukings, and upbraidings. Now, when grace is kept in exerciſe, as it is in a proſperous Soul, this keeps peace, and that when troubles, and tryals come upon us, as an armed Man. 2 Cor. 1.12, Our rejoicing is in this, the teſtimony of our Conſcience, that in ſimplicity, and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the World. This evidenced the proſperity of his Soul, and that was his rejoicing. That prayer of the Apoſtle for others, Gal. 6.16. was heard for himſelf. As many as walk according to this rule, peace be on them, and mercy.
(2.) Much ſweet peace; becauſe there is a ſweet agreement, between a Man's affection, and his condition. A proſperous Soul living, and deſiring to live in the enjoyment of God, is where it would be; and is willing to be, what God will have him to be, in the darkeſt hours that befall him, Rejoicing in hope of the glory of God, Rom. 5.2. This ſubdues his affection to his condition; when his condition otherwiſe would not be according to his affection. Being clear in the point, of his intereſt in God, he can ſay, how barren ſoever his condition be of outward comforts, The Lord is my portion: I have a goodly heritage, Pſal. 16.5, 6. Making God his Heaven, and his Earth too, Pſal. 73.25.
(3.) A ſweet peace: becauſe a ſweet agreement between a Man's Hope and his Reaſon. When the foundation of Soul-proſperity is firſt laid, being quick'ned with principles of ſpiritual life, it is born again to a lively hope of the heavenly inheritance, 1 Pet. 1.3, 4. And when the Soul proſpers, according to the knowledge it hath of its own ſtate, it is able to give a reaſon of its hope, as the expreſſion is, 1 Pet. 3.15. A reaſon grounded upon the free promiſe of God, Rom. 2.7. If ye continue in well-doing: and nothing is well done, where grace is not exerciſed. But if it be ſo, ye look for glory and immortality, and eternal life. Then following after righteouſneſs, holineſs, &c. Eternal life is as it were within reach; we may lay hold on it, 1 Tim. 6.12. Thus Paul had reaſon on his ſide, 2 Tim. 4.7, 8. A good ſight well managed, a good courſe well finiſhed, a good faith well preſerved. Henceforth is laid up for me a Crown of righteouſneſs: Not becauſe of this, but becauſe of the free promiſe of God; for though a Man's Soul proſper to his dying day, yet eternal life is the gift of God, Roman. 6.23. Rev. 2.10.
(4.) Much ſweet peace: Becauſe there will be a ſweet agreement between a Man's Reſolutions, and his Performances; both in reſpect of Doing, and Suffering the Will of God.
(1.) In doing what God requires. The principles of ſpiritual life, the firſt day they are received, ſo incline the heart heavenward, that ſuch reſolutions are taken up, as Pſal. 39.1, I ſaid, I will take heed to my ways. Now, when grace is not exerciſed, and the Soul proſpers not, then there is no keeping up this reſolution, good purpoſes are broken off. That divine principle which ſhould keep the heart from back-ſliding, is kept under, and oppreſſed by the contrary working of corruption. Such a Soul deals with God, as that Son did with his Father, to whom, he promiſed, to go, but went not. But now, ſo far as the Soul proſpers, Performances will be anſwerable to Reſolutions. See Paul's reſolution, Act. 24.16, And herein, do I exerciſe my ſelf to have always a Conſcience void of offence toward God, and toward Men. Heb. 13.18, Pray for us; for we truſt we have a good Conſcience, in all things willing to live honeſtly. And ſee his performance, Phil. 4.12, I know how to be abaſed, and I know how to abound. It muſt needs be ſo; for the more the Soul proſpereth, every work of Religion will be the better performed, with more delight, with leſs wearyneſs; with more conſtancy, and leſs deſtraction.
(2.) Sweet peace; becauſe of ſweet agreement between a Man's reſolutions, and his performances in reſpect of ſuffering what God impoſeth, and inflicteth; whether upon a Man's own perſonal account, or upon the common account of Religion; when the firſt principles of Soul-proſperity are infuſed, the Soul is inclined to comply with Chriſts injunction, Luk. 9.23. If any Man will come after me, let him deny himſelf, and take up his Croſs daily, and follow me. And the more the Soul proſpereth, the more the Will is melted down, into the Will of God, to ſuffer what God will, and that in ſubmiſſion to his Will, Pſal. 39.9, I was dumb, I opened not my mouth, becauſe thou didſt it. Or upon the common account of Religion. Heb. 11.35, —others were tortured, not accepting deliverance, that they might obtain a better reſurrection. Know then, that all unquiet workings in our Spirits, and all ſinking diſcouragements, in ſuch a day, and hour of tryal, come not from our condition, how ſad ſoever it be, or in how great danger ſoever, we may apprehend our ſelves to be, of loſing all we have; as from our Corruption, becauſe our Souls proſper no more. It is obſervable, what we have to this purpoſe, in Matth. 5, Bleſſed (ſaith our Saviour) are the poor in ſpirit, verſ. 3. The meek, the mourners, the pure in heart, and thoſe that hunger and thirſt after righteouſneſs, in the following verſes. And then, verſ. 10, Bleſſed are they that are perſecuted, for righteouſneſs ſake. And why is this put in the laſt place, but to ſhew unto us, that now the Soul proſpers? There is poverty of ſpirit: there is purity of heart; there is meekneſs, and hungring and thirſting after righteouſneſs. Now ſuffering in theſe, is ſuch as becomes a Chriſtian. This is enough to prove this, That the more the Soul proſpers, there will be the more peace, becauſe the more agreement betwixt a Man's Reſolution, and Performance, both in reſpect of Active and Paſſive obedience. A proſpering Soul makes this his buſineſs, To magnifie Chriſt, whether it be by life, or by death, Phil. 1.20.
(5.) There is much ſweet peace in a proſpering Soul, becauſe of that ſweet agreement which there is between God, and ſuch a Soul; which, if it be felt, paſſeth all underſtanding, Phil. 4.7. and therefore, all expreſſion. But poſſibly, this Peace may not be proclaimed, ſo as every proſpering Soul may hear it, and believe it, rather often doubting, that it is not concluded. But for certain it is, and in due time God will let them know it, Pſal. 85.8, I will hear, what God the Lord will ſpeak, for he will ſpeak peace to his Pecple, and to his Saints. And it is as certain, ſuch Souls are at peace with God, for then they follow hard after God, as Pſal. 63.8. deſiring nothing more then reconciliation with him; their eyes dropping down tears, as Lam. 1.16,—becauſe the Comforter, which ſhould relieve my Soul is far from me. Bleſſed are ſuch mourners, for they ſhall be comforted, Matth. 5.4.
Thus we have ſome of the deſirable effects of Soul proſperity, in this life.
(2.) For the effects, and conſequents of Soul-proſperity for the future, in reference to the World to come, thus in a word; it hath a moſt bleſſed influence into Eternity: Then Soul-proſperity is perfected in holyneſs, Heb. 12.23,—The Spirits of juſt Men made perfect. Epheſ. 5.27, Without ſpot, or wrinkle. And perfected in happyneſs, in the full enjoyment of God. It ſees God ſo far, as ſeeing imports enjoying; Then it may be ſaid without a figure to ſuch a Soul, as Iſa. 60.1, Ariſe, and ſhine, thy light is come, the glory of the Lord is riſen upon thee.
Thus ye have the reaſons of the point.