Soul-Prosperity in Several Sermons, Sermon 2
SERMON II.
I Now proceed to that Obſervation I firſt intended, in the choice of the words. But take notice firſt; That the Text gives a fair, and full occaſion, to ſpeak to it, though perhaps not diſcerned at firſt. John, ye ſee, wiſheth all proſperity to his friend Gaius: but this muſt be underſtood in a way of ſubſerviency to the proſperity of his Soul: Otherwiſe, he had wiſhed him far more hurt, then good. If he had wiſhed him any thing, that, in the leaſt, had been to the prejudice of his Soul. It is then beyond all controverſie, That as he wiſhed that he might proſper, in all things as his Soul proſpered, he would be underſtood, that his deſire was, That his Soul always might proſper. Hence obſerve,
Doct. Of all proſperity, the proſperity of the Soul, is the moſt deſirable proſperity.
For the Explication, three things are to be ſpoken too.
1. What the Soul is in its natural conſtitution, and what it is in its unregenerate ſtate by reaſon of Original corruption.
2. Wherein the proſperity of the Soul conſiſteth, and when it may be ſaid to proſper.
3. What are the Reaſons, whereby it may be made to appear, that the proſperity of the Soul is the moſt deſirable proſperity.
For the firſt of theſe, there are two things to be taken into conſideration, and to be ſpoken to apart.
1. What the Soul is, in its natural conſtitution.
Anſ. It is hard to tell you, for it is a thing which no Man ever ſaw: But this I may ſay, that it is that, which the Scripture ſometimes calls, The Spirit of Man which is in him, 1 Cor. 2.11. Sometimes, and indeed moſt frequently, The heart of Man. Prov. 23.26, My Son give me thine heart: The inward Man, 2 Cor. 4.16. The hidden Man of the heart, 1 Pet. 3.4. The Candle of the Lord, Prov. 20.27. And this I may ſay farther; That it is a moſt excellent piece of God's Workmanſhip, and indeed well worth the tongue, and pen of an Angel to deſcribe it. The Body of Man, though it was of mean extraction; made, at firſt, but of the Duſt of the Earth, and liable every moment, when God will, to tumble into the grave, to rot, and putrifie, and to be reſolved into its firſt original: Duſt thou art, and unto Duſt ſhalt thou return again, Gen. 3.19. Yet that it is a very curious piece: David ſpeaking of his Body, Pſal. 139. ſaith verſ. 13, 14, That he was fearfully, and wonderfully made. When I think thereof, ſaith he, (as I do ſometimes) it ſtriketh me with aſtoniſhment, yea with a dread, and fear of the incomprehenſible wiſdom, and power of God manifeſted therein. This my Soul knows full well; yet this is but the Caſe, the Cabinet: The Soul is the Jewel that is in it: If that be as the Ring, this is the Diamond in the Ring. I ſhall not undertake an exact definition of it, but only this deſcription.
It is a Spiritual, Immortal ſubſtance united to the Body, yet exiſting, when it is ſeparated from the Body; capable of doing more ſervice unto God, and of receiving more good from God, then all the Creatures that ever God made, the glorious Angels, and the Human Nature of Chriſt only excepted.
I ſhall not inſiſt upon the proof of the particulars of this deſcription. Some of them may, poſſibly come to be ſpoken to, hereafter: Only, for the preſent, take notice that it is endued with three moſt excellent Faculties, which will go far, if no more ſhould at any time be ſaid, in proving this to be ſo.
1. With the faculty of Ʋnderſtanding, capable of knowing Good from Evil; Truth from Falſhood; of knowing God in Chriſt, the knowledge of whom is Eternal Life. Job. 32.8. There is a Spirit in Man, and the inſpiration of the Almighty giveth him Ʋnderſtanding. Every Soul hath this faculty, though this faculty in every Soul be not ſo furniſhed, yet it is capable of the inſpiration of the Almighty, ſo as to know the truth as it is in Jeſus, and every truth, as it ought to be known; without which, Man were no more capable of ſuch knowledge then the Beaſts of the field; as Elihu expreſſeth himſelf, Job. 35.11. Who teacheth us more then the Beaſts of the Earth; and maketh us wiſer then the Fowls of Heaven. Therefore Nebuchadnezer, upon the higheſt grounds of reaſon, praiſeth, and magnifieth God, for reſtoring his underſtanding unto him. Dan. 4.34.
2. Endued it is with the admirable faculty of Conſcience, which hath a power to make a Man ſtand in awe of God, though he does not ſee him; yea, and of himſelf too, when no Body knows where he is, nor what he is doing. For it taketh knowledge, and can, or, at laſt day, will bear witneſs what a Man hath thought, or ſpoken, or done; even from his Cradle to his Grave: So that no Man need to call for a Candle, to ſee what he hath done in the dark. Though the darkneſs of the night may hide us from others, and the darkneſs of our mind may hide us from our ſelves (for Conſcience may be hardened, it may be ſeared, but it can never be blind) yet ſtill it hath an eye open, to ſee into our moſt retired thoughts, which no eye can ſee, but his, who ſeeth all things. And farther, this is a faculty full of power, that it can acquit, or condemn, torment or comfort a Man as the matter requires, ſay all the World what they can to the contrary, Rom. 2.14.15.
3. It is endued with the faculty of the Will, which hath a liberty of chooſing what is good, and refuſing what is evil, ſo that nothing can hurt us without our own conſent. Matth. 10.28, Fear not them which kill the Body, but are not able to kill the Soul. Satan cannot make any of his Fiery darts ſtick, unleſs we will our ſelves. He did not by his power (for he could not) force Eve to eat the forbidden fruit, though he found her alone, without her Husband: but by his ſubtilty he beguiled her. It is true, he is ſaid to have filled the heart of Ananias, ſo as to lye to the Holy Ghoſt, but he could blame none but himſelf for it. Act. 5.3.— Why is it, ſaith Peter, that Satan hath filled thine heart, to lye to the Holy-Ghoſt? He could not deny, but that it was his own doing: The Devil only pulled the Latch, and he opened the door himſelf.
Theſe are excellent endowments: Now of a Soul endued with all theſe excellent faculties, in reſpect of its original conſtitution, in every living Man, even the pooreſt Caſt-out (like that infant Ezek. 16.5.) upon that account only, not conſidered as beautified with the excellencies of the new Creature it is, that our Saviour ſaith, Matth. 16.26. That it is far more worth then the whole World. That the gaining of the one, would not recompence the loſs of the other. Now as we ſay of a poor child, idling and begging about the Streets, that is of a good Complexion, hath a good wit, and a healthy conſtitution, That it is a thouſand pities that ſuch a lovely, hopeful Child ſhould be undone for want of breeding, and education. So we may ſay much more, and that upon many accounts, That it is ſad, exceeding, unſpeakably ſad, that ſuch an excellent Creature as the Soul of Man is, ſhould periſh, eternally periſh, and become the moſt miſerable thing that ever God made, (next unto the Devil) for want of good looking to; and that the wellfare and proſperity thereof, ſhould never be minded. It were a bleſſed thing, if Men did but know the worth of their Souls, and value them accordingly: David indeed did ſo. He counted it his Darling, his only One, Pſal. 22.20. He was ſo choice, and tender of it, as knowing the wellfare thereof did ſo much concern him, that he would truſt none but God with it. Pſal. 31.5. Into thy hand, I commit my Spirit. But for the generality, though called Chriſtians, yet, for this, deſerve not the name of Men, that they deal worſe with their Souls, than Joſhua did with the Gibeonites. He made them but hewers of Wood, and drawers of water, but it was for the ſervice of the Tabernacle. But they cauſe their Souls to attend the ſervice of the World, and that in the baſeſt drudgery; and to ſpend, and wear away their ſtrength, in making proviſion for the luſts of the fleſh, the luſt of the Eye, and the pride of life. (But this I may ſpeak to, if the Lord pleaſe, in the Application.) Only, I would ask, Who is he that can think of it, without ſadneſs, that ſo noble a Creature ſhould be ſo baſely abuſed? That being ſo Spiritual in its Conſtitution, it ſhould be ſo Senſual, ſo Carnal, in its Operations?
This is all that I ſhall ſay of the firſt branch, of the firſt thing that was propoſed; What the Soul is, in its original conſtitution. Unleſs this be well conſidered, we ſhall never be convinced, That of all proſperity, the proſperity of the Soul, is the moſt deſirable proſperity.
2. I now proceed to the ſecond branch; In what caſe it is, in its unconverted ſtate, by reaſon of original Corruption. If I ſhould ſay no more then this, it were enough: That it is in as bad a caſe, as ſin can make it, having loſt the image of God, the favour of God, and all communion with God; as it is ſet forth unto us, in that threefold Parable, Luk. 15. of the loſt Groat, the loſt Sheep, and the loſt Son. But this is not all; for what by reaſon of original ſin imputed, I mean the firſt ſin of Adam in eating of the forbidden fruit, and believing the Father of Lies, before the God of truth. This is charged upon every Soul, becauſe the common Soul of Mankind was then in Adam: And even for this, every Soul in its unregenerate ſtate, is a curſed Soul. And then farther, by reaſon of original ſin, communicated, and imparted, the very image of Satan is engraven upon it; ſo that it is full of unrighteouſneſs, a very Seed-plot of all ungodlineſs. I ſhall farther amplifie this, in ſpeaking a little, and but a little, of that woful deſolation, that is made hereby, in all thoſe faculties of the Soul, mentioned but now. Something of this had need be ſaid, and well conſidered of; otherwiſe, a Man will never be convinced of the abſolute neceſſity, of minding the proſperity of the Soul, above all other proſperities.
1. It is undeniable, that a woful deſolation is made in the underſtanding, for it is filled with vile, and unworthy apprehenſions, and miſapprehenſions of God. Pſal. 50.21, Thou thoughteſt, that I was altogether ſuch a one as thy ſelf. That he lookt upon the moſt notorious ſins, but as Human infirmities, for ſo the man ſpoken of there, did; not any light at all in it, to ſeek after Reconciliation with God, in that way, wherein it may be found. Rom. 3.11, There is none that underſtandeth, there is none that ſeeketh after God. Full of Pride, and fleſhly Reaſonings it is, and contradictions againſt the truth. No more able to diſcern Divine, and Supernatural Truths, as they ought to be diſcerned, then a Beaſt can diſcern the things of Man. 1 Cor. 2.14, But the natural Man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him, neither can he know them, becauſe they are Spiritually diſcerned. It is ſaid Col. 2.23. to be a fleſhly mind: So that though every one be not born a Natural Fool, yet every one is born a Spiritual Fool. The moſt refined, unregenerate perſon is no better. Thoſe Virgins Matth. 25. that made ſo fair a profeſſion, are ſaid to be fooliſh Virgins, contenting themſelves with Lamps without Oyl. Thus the eye of the Soul is darkened; How great then (as our Saviour ſaith, Matth. 6.23.) is the darkneſs of the whole Soul? So great it is, that it is wholly thereby eſtranged from the life of God. Epheſ. 4.18.
2. No leſs deſolation is made in the Conſcience: As the Mind, ſo the Conſcience is defiled, Tit. 1.15. This is very ſad, if we conſider either the Office the Conſcience is deſigned for, or the particulars wherein the defilement of it, conſiſteth.
1. Its Office. It is the Candle of the Lord, by which a Man ſhould be directed in the way wherein he ought to walk. Indeed, God having given it ſuch a power, and command over Man, that nothing but God is above it: therefore it is, that though a Man may do that ſometimes, which is againſt his will, and againſt his affections, and not ſin; yet he ought not to go againſt his Conſcience, though it be Erroneous, becauſe Conſcience witneſſeth for God; ſo that to go againſt Conſcience, though the thing be not materially ſinful, yet formally it is; becauſe the autority of God is contemned: therefore it is ſaid Rom. 14.23, He that doubteth is damned if he eat, becauſe he eateth not of Faith: for whatſoever is not of Faith, is ſin.
2. For the defilement of Conſcience, I ſhall inſtance only in two branches.
1. It is defiled with ignorance: Such a thick vail of darkneſs is grown over it, as though it obſerves every thing that is done; yet it often moſt ſhamefully miſtakes Evil for Good, and Good for Evil. I told you, that it ſhould be to a Man's actions, as the Pilot to the Ship, to Guide and Steer it right, by a right Rule, to a right End. But having no light, it leads a Man down to Hell, when he thinks he is in the high way to Heaven. As a Pilot having loſt his Compaſs, or the uſe of it, in a dark night, runs upon the Rocks, when he thinks he is entering into the Haven. Joh. 16.2,—The time cometh, that whoſoever killeth you, will think he doth God ſervice. Act. 26.9. I verily thought, with my ſelf, that I ought to do many things contrary to the name of Jeſus of Nazareth.
2. It is defiled with ſtupidity, and unſenſibleneſs. 1 Tim. 4.2,—having their Conſcience ſeared with an hot Iron. It is true, the Apoſtle ſpeaks there, of an habitual hardneſs, grown upon Men by long continued cuſtom of ſinning; till they ſin, and know not; till they ſin and care not: Yet it is originally in the Conſcience at firſt, and doth not ſo much come into it, as grow out of it; as that ſprigg of an Oak, which at firſt (when it firſt appears) is very tender, eaſily turned this way, or that way; but grows at laſt, and that by its inbred quality, into a hard and ſtubborn bough; ſo it is here. It is worth our obſerving to this purpoſe, that what the Prophet David, Pſal. 14.3. and 53.3. ſpeaks of ſome Men, that they are altogether become filthy, the Apoſtle Rom. 3.10, 12, 13. applies to all, in their unregenerate ſtate. So what is ſpoken of the unſenſibleneſs of ſome Mens Conſciences, may be applied to all, in their unregenerate ſtate: for the longer they continue in that ſtate, the ſooner they grow to that degree of ſtupidity, to be (as they Eph. 4.18.) paſt all feeling: Conſcience in their Breaſts, is, as it were, in a dead ſleep; it ſuffers them to live in a ſtate of ſin, and go on in a way of ſin, without any check, or any, that is to any purpoſe regarded; like a Serpent that is charmed, and neither ſtings, nor bites. Gen. 37.25. And they ſate down to eat bread, after they had caſt their Brother into a pit. In this ſad caſe is the Soul, in reſpect of the Underſtanding, and the Conſcience.
3. But in ſome reſpects, the moſt woful deſolation of all, is made in the Will. It is true that original corruption frets like a gangrene through the whole Soul, but the poiſion of it chiefly hath infected the Will. All that the Scripture ſpeaks of the hardneſs of the heart, and of the ſtiff neck, and the Iron-ſinew, is little or nothing elſe, but the obſtinacy, and frowardneſs, and perverſeneſs of the Will. Much might be ſaid to this: But I ſhall inſtance only in this; that it is full of contrariety to the holy, and righteous will of God. I would, ſaith God, and ye would not, as he often complains in the Scripture, Matth. 23.27. Pſal. 81.11. This is the miſery of an unregenerate Soul: for the will of God is not only abſolutely good in it ſelf, but it is alſo Relatively good to every Soul, that in godly ſincerity ſubmits to it. Mich. 6.8, He hath ſhewed thee, O Man, what is good (good for thee) Deut. 6.24, The Lord commanded us to do all theſe Statutes, to fear the Lord our God, for our good always. So that the Will of Man is abſolutely croſs to the happineſs of the whole Man, in being ſo croſs to the Will of God. It may truly be ſaid of every Man, That nothing ſtands ſo much in the way of his Salvation, as his own Will. Joh. 5.40, And ye will not come unto me, that ye might have life. I might farther exemplifie this, in ſhewing how corrupt, and naught it is in all its operations, in chooſing what it ought to loath. Prov. 21.10, The Soul of the wicked deſireth evil. Iſa. 66.3,—their Soul delighteth in their abominations. And in loathing what it ought to chooſe. It is charged upon them, Levit. 26.43. That their Souls abhorred the Word of God; would not ſuffer it to come near their hearts, but caſt it behind their backs, Pſal. 50.17. Neither is this out of Diſtemper only, as a Man when he is ſick may loath the meat, which he loves when he is well; but out of antipathy, and inbred enmity, which may be mortified, but can never be reconciled. Nay, it is farther charged, Zech. 11.8. That their Souls abhorred God himſelf; though not as an univerſal good, and the giver of every good thing: but as a particular good, and croſs to their luſts, and carnal intereſts: When it comes to that, then they ſay, as Job. 21.14. Therefore, they ſay to the Almighty, depart from us, for we deſire not the knowledge of thy ways. Of ſuch things, they are willingly ignorant 2 Pet. 3.5. I ſhall ſhut up this ſad diſcourſe with this: That the will of every unregenerate Soul, is called, The will of the Fleſh, Eph. 2.3. And the will of the Fleſh, is the very ſame with that which is called, The will of the Devil, 2 Tim. 2.26.
Thus ye have ſomething ſpoken, to both the branches of the firſt thing that was propoſed for the explication of the Point.
(1.) What the Soul is in reſpect of its original conſtitution. This is fit to be conſidered; otherwiſe it will be (I think) impoſſible to convince a Man of the truth of the Doctrine. That of all proſperities, the proſperity of the Soul is the moſt deſirable proſperity.
(2.) In what caſe it is, in its unregenerate ſtate, by reaſon of original corruption: Otherwiſe, it will be as hard to convince a Man, of the abſolute neceſſity of minding, as he ought, the wellfare and proſperity of his Soul. In reſpect of the former, one would think it were impoſſible, that a Man believing this to be true, and that his Soul muſt live with him, when he is dead, either in Eternal happineſs, or Eternal miſery, ſhould ſuffer ſuch an excellent thing to be loſt, and periſh through his own default. In reſpect of the latter, one would think it impoſſible, that ſuch a vile, ſuch an abominable thing as ſin hath made it, ſhould ever come to be good, and proſper. And, indeed, it is beyond the power of Men, or Angels to effect it. The recovery of a loſt Soul is more pretious then ſo. But to this it may be ſaid, as our Saviour ſaid to his Diſciples, Mat. 19.26, With Men, it is impoſſible, but all things are poſſible to God.
2. I proceed to the ſecond thing propoſed, to ſhew, wherein the proſperity of the Soul conſiſts, and when it may be ſaid, to proſper?
By way of Anſwer to this, we muſt take notice, that Soul-proſperity, comes under a double conſideration.
1. In reſpect of its Riſe.
2. In reſpect of its Growth.
1. In reſpect of its Riſe, and firſt Foundation. This muſt be conſidered two ways.
(1.) Either as looking, after it, upward, without us:
(2.) Or looking after it, inwardly, within us.
1. If we look after it, upward, we ſhall find its firſt foundation laid in God's Eternal, Electing Love.
2. If we look after it inwardly, within us, then we ſhall find, that it begins in that day, and hour, when by the word and ſpirit of Chriſt the whole Man, both Body and Soul, is brought into a ſtate of Fellowſhip, and Union with Chriſt. Which is done, and not done any other way (I ſpeak not of Elect Infants, dying in their infancy) then by obeying the call of Chriſt, to come to him, and abide with him, and in him, reſigning our ſelves to him, to be ruled, and ſaved by him, in his own way: Thus underſtand it.
1. God's Eternal love, is God's Eternal purpoſe, to work in the Soul, in his appointed time, that good thing, which he knows, will put it into a capacity of proſpering, Eph. 1.9, He made known to us the myſtery of his will, according to his good pleaſure, as he had purpoſed in himſelf. ver. 11, In whom (that is, in Chriſt) we have obtained an inheritance, being predeſtinated according to the purpoſe of him who worketh all things after the counſel of his own will. This Eternal purpoſe, ye ſee, to do ſo and ſo, for to work ſo and ſo, in ſuch, and ſuch a Soul, is his Eternal love to thoſe Souls.
The time when this purpoſe takes effect, is then, and not till then, when the Soul obeyeth the call of Chriſt. Then it is, that an actual Application of that good thing, which was intended, is made. This is exemplified in the Lord's dealing with Paul. He was a choſen Veſſel, from all Eternity, Act. 9.15. But then was not this good thing wrought in him, by the improvement whereof his Soul might proſper, untill he obeyed the Call of Chriſt: For till then, he was a Perſecutor of the Church of God, and that beyond meaſure. But when it pleaſed God to call him by his grace, and to reveal his Son in him; then, that good thing was wrought in him, according as God had purpoſed, as he declares, Gal. 1.13, 14, 15, 16, Immediately, he conferred not with fleſh, and blood. But (as Act. 9.20.) he ſtraitway Preached in the Synagogue, that Christ was the Son of God; for as he tells King Agrippa, Act. 26.19, He was not diſobedient to the heavenly Viſion. Now, if ye ask what this good thing was, which he received in obeying this call, in improvement whereof, his Soul began preſently to proſper? I ſhall give it you in a word: It was a Heaven-born principle of Spiritual life. 1 Joh. 5.12. He that hath the Son, hath Life, and he that hath not the Son hath not life. Then (as he ſaith, Eph. 2.5.) He was quickned, who before was dead in ſins, and treſpaſſes. Then, his Soul was in a way of thriving. As a Tree, when there is life in the Root, it is capable, if well ordered, of proſpering, and bringing forth fruit.
Thus it is evident, that if we look upward, we find the firſt foundation of Soul-proſperity is laid in God's Eternal, Electing Love. But if we look inward, it is then laid, when once, we are effectually called, 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling: That is, He hath brought us into a ſtate of Salvation; which is the only ſtate wherein the Soul proſpers. And there it ſhall proſper. Rom. 8.28. And we know that all things work together for good, to them that love God, to them that are called according to his purpoſe. verſ. 30. Moreover, whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. When this Call is firſt obeyed, the Soul begins to proſper, for the Underſtanding begins then to be ſavingly enlightened. 2 Pet. 1.9, But he that lacketh theſe things is blind, and cannot ſee far off. In that day of God's power, the Soul is made willing, Pſal. 110.3. And then the Conſcience begins to be purged from dead works, Heb. 9.14. And this good thing, thus, in this day begun, ſhall, one day, be made perfect, in full and abſolute Soul proſperity. 1 Theſ. 5.23, The very God of peace ſanctifie you wholly. So prays the Apoſtle for them, and is confident his prayers ſhall be heard, verſ. 24, Faithful is he that calleth you, who will alſo do it. He ſaith to the Corinthians, 1 Cor. 1.8, 9. Who ſhall confirm you to the end, that ye may be blameleſs in the day of our Lord Jeſus Chriſt. God is faithful, by whom ye were called unto the fellowſhip of his Son Jeſus Christ.
I might now diſmiſs this point, concerning the firſt Riſe, and Foundation of this Soul-proſperity; and proceed to ſhew the growth and progreſs of it. But I muſt firſt ſpeak a few words, to prevent, if poſſible, all miſtakes by any thing that hath been ſaid. It cannot be denyed, but in ſome, that never yet heartily, and unfeignedly obeyed the call of Chriſt, what by one means, what by another, they living under the miniſtry of the Goſpel, there may be wrought not only a fair Reformation of the outward Man, but likewiſe ſome inward work upon the Soul; and that in each of the three forementioned excellent Faculties, which have an appearance of very great tendency to Soul-proſperity, but indeed come very far ſhort of it, as to the truth, and reality of the matter.
1. In the Underſtanding, there may be much light in the things of God. We read Matth. 7.22. that not only one or two, but Many ſhall ſay, we have Propheſied in thy Name. Some think they lyed in ſaying ſo, as if none were partakers of ſuch excellent gifts in their unconverted ſtate, but the Scripture is clear to the contrary, Heb. 6.4, — Thoſe who were once enlightened, and taſted of the heavenly gift, and were made partakers of the Holy Ghoſt.—If they ſhall fall away, &c. Yet here was nothing really wrought, for the proſperity of the Soul. They had none of thoſe good things, which do accompany ſalvation. verſ. 9. But, beloved, we are perſwaded better things of you, and things that do accompany Salvation. Thus it is with many; they know much, but their Souls are not fully brought under the power, and authority of what they know: ſtill, upon the account of ſome luſt, or other, they are under the power of darkneſs, ſpoken of Col. 1.13. Who hath delivered us from the power of darkneſs.
2. In the Will, there may be ſome light touches of the Spirit, inclining it to cleave to the outward and viſible part of Religion; together with ſome workings in the motions, and outgoings thereof in ſeveral affections, Matth. 13.20,—the ſame is he that heareth the Word, and anon with joy receiveth it. 1 King. 21.27. Ahab rent his Clothes, and put Sack-cloth upon his fleſh, and faſted, and lay in Sack-cloth, and went ſoftly. verſ. 29. Seeſt thou how Ahab humbleth himſelf before me? And theſe ſtirrings of heart may work ſome reſolutions, and ſomething may be done in purſuance of thoſe reſolutions. Pſal. 78.34, 36, 37, When he ſlew them, then they ſought him, and they returned, and enquired early after God, &c.
3. The Conſcience likewiſe may be ſo awakened; and ſo much may an unregenerate Man ſtand in awe of it, that he dare not go againſt the light thereof. Thus was it with Paul, he was ſo exceeding zealous, and made ſuch Conſcience of obeying the Tradition of the Fathers, that he durſt not but do as he did. Act. 26.9. I verily thought with my ſelf, that I ought to do many things contrary to the Name of Jeſus. And he had great peace in ſo doing, Rom. 7.9, For I was alive without the Law once. So had Abimelech, in that he did nothing, but what in conſcience he thought to be Lawful. Gen. 20.6. For this reaſon, ſo many among the ſober ſort of the Heathen commended a good Conſcience.
All theſe things ſeem very fair, but lay them all together, and let one and the ſame Man be thus qualified in all theſe reſpects, yet they are not in the leaſt, any true evidence, that true, and real Soul-proſperity is begun in them. For all the light in his underſtanding, his portion, at laſt, will be utter darkneſs. And for the workings in the Will, and the Conſcience, though they may ſeem to be not far from the Kingdom of God, as Mark. 12.34. Yet all is but as the Graſshoppers, which (as ye may obſerve) make many a leap, as if they would mount up to the skies, and then preſently fall down to the Earth again. Still, one thing is wanting: They are not effectually called: Nor, by all this, can any prove, that they are called into a ſtate of Union with Chriſt: Therefore they have no Spiritual life. This Underſtanding is ſtill dead, the Conſcience dead, the Will dead, the whole Soul ſpiritually dead: For he that hath not the Son, hath not life, 1 Joh. 5.12. So that they are not yet in the right way of Soul thriving. As whilſt a dead Tree is a dead Tree, it cannot proſper, nor bring forth fruit. This we may ſee in thoſe that had moſt to ſhew for themſelves: So much, that the Scripture calls it, ſeeking and enquiring after God: Remembring that the moſt High was their Rock, &c. Pſal. 78.34, 35, 36. Yet there was no Soul-proſperity begun. verſ. 37. all this while, their hearts were not right; they were Spiritually dead. Therefore as ye deſire to find any Evidence within you, of the Foundation of Soul-proſperity: Give diligence to make your calling ſure, 2 Pet. 1.10. This makes it ſure, that ye are within the compaſs of Electing love, and that God hath wrought in you according to his purpoſe.