Soul-Prosperity in Several Sermons, Sermon 10
SERMON X.
4. THere is yet one thing more for the preſervation of Bodily health; eſpecially for thoſe that lead a ſedentary life, and that is moderate exerciſe, for the motion, and ſtirring of the body. For thereby Natural heat is ſtirred up, and increaſed: Ill humours abounding, are leſſened, and ſpent: Concoction, and diſtribution of meats farthered. The contrary evils, by exceſſive neglect thereof, coming upon many, like an armed Man.
Anſwerable to this, there is an exerciſe, which is exceeding profitable, and every way much more neceſſary for the well-fare, and proſperity of the Soul. It is the exerciſe of godlineſs, that is good for all things: upon that account, the Apoſtle exhorts Timothy unto it, whoſe Soul he deſired might proſper, even as his own, 1 Tim. 4.7,—Exerciſe thy ſelf rather unto godlineſs.
I have, ſeveral times, touched on this point, already, ſince this ſubject was entred upon, and ſomewhat largely, in the third Diſcourſe upon it. And very often heretofore (as there hath been occaſion) for ſeveral years by-paſt, as poſſibly, ſome have taken notice of. And to uſe the words of the Apoſtle, 2 Pet. 1.13. I think it meet, as long as I am in this Tabernacle, to ſtir you up, by putting you in remembrance of it: For this, in a manner, is all in all, for the well-fare, and proſperity of your Souls: which I ſhould rejoyce to be, in the leaſt, inſtrumental, to promote, among you. I think I may ſay it (and ſay it truly) that if any thing, at any time, ſaddens my thoughts of death, which my age, and many infirmities give me warning of, and command me to prepare for; this is like to be it, To think that I leave no more of you (for ought can be diſcerned) to be ſpiritually alive; and therefore in no preſent capacity to be proſpering in your Souls. And of thoſe that are (as it may be hoped) ſpiritually alive, they are ſo few, that mind this, as the one thing neceſſary, that the principle of Spiritual Life in them, might be lively, active, and vigorous, that ſo their Souls might proſper, one day after another, one day as well as another, and moſt of all at laſt. Ye may think of this, when I am with you no more. Ye will pardon this ſhort digreſſion, and not take that with the Left Hand, which is offered with the Right;
But to ſpeak to that, which is now to be ſpoken to, I mean, The exerciſe of godlineſs; which (as I ſaid) will be really found to be all in all, for the promoting of Soul-proſperity. Though ſomething hath been ſaid to it, ſince I entred upon this Text: yet the fuller handling of it, I reſerved on purpoſe till now, conceiving it would moſt properly fall under this head.
The Particulars to be ſpoken to are theſe.
1. What the exerciſe of godlineſs is, and wherein it doth conſiſt.
2. Wherein it ought to be exerciſed.
3. Wherefore we ought to be ſo much in the exerciſe of it, if we deſire our Souls ſhould proſper.
4. Then a few things by way of argument, to quicken us, to be up, and doing in this matter, as we deſire the Lord ſhould be with our Souls, either while we live, or when we dye.
1. For the firſt of theſe. What it is.
Anſ. It is the ſetting of every principle of godlineſs about, and keeping it cloſe unto its proper work, that ſo it may bring forth its proper and peculiar fruit in the ſeaſon thereof. As it is ſaid of every Man, that God appoints him his proper work, Mar. 13.34. So he hath for every principle of godlineſs, and the higheſt acting thereof, is the perfect work of that grace.
I ſhall give you ſome inſtances.
1. In Patience, Jam. 1.4, Let patience have its perfect work. The proper work of that grace, is quietly, willingly, and chearfully, to ſubmit to the holy, and righteous will of God, in all afflicting Providences. Where, and when there are no tryals, nothing to be ſuffered, nothing to be endured, there is no work for patience: As there was none in the ſtate of Innocency, and will be none in the ſtate of Glory. But in this preſent ſtate, God hath ſeveral ways to exerciſe, and ſeveral ways doth exerciſe this grace in his people; ſo as there are few or none, but fall into divers tryals, and temptations, as is more then intimated, Jam. 1.3. As that poor youth in the Goſpel, fell ſometimes into the fire, and ſometimes into the water. So God changeth his diſpenſations: The tryal is ſometimes in this, and ſometimes in that. Now, I ſay, the proper work of Patience under them all, how many ſoever they be, of what kind ſoever they be, how near ſoever they come, how deep ſoever they cut, and how long ſoever they continue, is to keep ſilence before the Lord, to ſanctifie his name in all, as holy and righteous, faithful and gratious; believingly waiting for a bleſſed iſſue to all. This is the proper work of patience, and in doing this conſiſts the exerciſe of patience as we ſee it exemplified in Job cap. 1, &c.
(2.) Faith hath its peculiar work, 2 Theſ. 1.11, The work of faith, with power. And the proper work of faith, is to receive Jeſus Chriſt, and reſt upon him, and his righteouſneſs, for a full diſcharge from the guilt of every ſin,, and for acceptance with God as righteous, unto Eternal Life: And to carry the Soul to Jeſus Chriſt daily, for ſupplies of grace, for ſtrength againſt temptations from the World, the Fleſh, or the Devil; and for ability to perform what is daily required of us, in thoſe relations wherein we ſtand, and in that condition, wherein we are, ſo as we may be enabled to hold on cheerfully, and comfortably in the race that is ſet before us, notwithſtanding all the difficulties, we meet with in our way: Thus it was Prophetically promiſed of, and to the believing Jews, Hab. 2.4, The juſt ſhall live by his faith; and to all believers to the end of the World: Still keeping heart in their hopes, for the accompliſhment of whatever God hath promiſed; notwithſtanding all the real improbabilities, and ſeeming impoſſibilities, that be in the way. This is the proper work of faith, and in doing of this, conſiſts, the exerciſe of faith. Thus did Abraham, Rom. 4.19, 20. For we walk by faith, not by ſight, 2 Cor. 5.7. We do not enjoy all that is in the promiſe but in the exerciſe of faith, we wait for it.
(3.) Repentance hath its proper work too; which is to bring forth fruits meet for Repentance, ſuitable to the nature of ſuch a gracious principle, Matth. 3.8. Such as heart-humbling, and afflicting the Soul with godly ſorrow, for ſin; joined with the turning of the heart againſt every known ſin, ſo as we may attain to the ſenſe of God's reconciliation with us, and keep our hearts in a reconciled frame toward his holy Will in all things. This is proper work for this grace, and in doing hereof, conſiſts the exerciſe of Repentance. See this exemplified, Jer. 31.18, 19,—turn thou me, and I ſhall be turned, for thou art the Lord my God. Surely after I was turned, I repented, &c. And Pſal. 51.
(4.) Self-denyal hath its proper work. To deny ſelf-will, ſelf-ends, ſelf-intereſt in all worldly concernments whatſoever, and how far ſoever they ſtand in opoſition unto, or in competition with, the command, intereſt, and glory of Jeſus Chriſt. And are inconſiſtent with the Conſcience of that duty, which we owe unto his Majeſty. This is the work which God hath appointed unto this grace, Luk. 9.23, If any Man will come after me, let him deny himſelf. And in doing of this work, this grace is exerciſed. See it exemplified in Moſes, Heb. 11.24, By faith Moſes, when he came to years, refuſed to be called the Son of Pharaoh's daughter.
(5.) The grace of Fear, hath its proper work, to keep the heart in an holy awe of God, ſenſible of his all-ſeeing eye upon us, regulating all our thoughts, words and actions, as becomes the preſence of ſo holy a God. This is the proper work for the fear of God, Prov. 8.13, The fear of the Lord is to hate evil. And in doing of this work, conſiſts the exerciſe of this grace, 2 Cor. 7.1, —Let us cleanſe our ſelves from all filthineſs of the fleſh, and ſpirit, perfecting holineſs in the fear of God. i.e. In the exerciſe of this grace. See this exemplified in Joſeph, Gen. 39.9, How can I▪ do this great wickedneſs, and ſin againſt God. And in Nehemiah, chap. 5.15, But, ſo did not I, becauſe of the fear of God.
(6.) The grace of Meekneſs hath its proper work: And that is in the juſt moderation of the paſſion of anger; preventing, or quickly cooling, and ſubduing, all undue heats; ſo as this unruly paſſion may never be moved without cauſe, or when there is cauſe, not without meaſure, to walk in the exerciſe of this grace. And becauſe there are ſo few examples of it among the proud, froward, unbroken-hearted generation of Men, we are called upon to learn it of Chriſt, Matth. 11.29, Learn of me, for I am meek, and lowly of heart. This being ſuch a grace, as no Chriſtian, without the exerciſe of it, can poſſibly walk worthy of his Calling, Eph. 4.2, I—beſeech you, walk worthy of the vocation wherewith ye are called, with all lowlineſs, and meekneſs.
(7.) The grace of Charity hath its proper work: Ye have it deſcribed, 1 Cor. 13.4, 5, 6, 7. In doing this work, the grace of Charity is exerciſed, and the command of Chriſt ſo far fulfilled, who commands us, To walk in love, Eph. 5.2. And requires it of us, 1 Cor. 16.14, That all our things be done in charity.
Theſe few inſtances ſhew, what it is to live in the exerciſe of godlineſs. Ye ſee, here are gracious principles in the heart, and gracious actings, ſuitable thereunto, and iſſuing from them. And theſe are the things wherein the proſperity of the Soul conſiſteth.
2. Wherein ought we to exerciſe our ſelves unto godlineſs?
Anſ. In every thing we do: Whether we eat, or drink, or whatever we do, we ought to do all to the glory of God, 1 Cor. 10.31. Though we are neceſſitated often to change our Actions, yet we ought never to change our End. This muſt be always the higheſt, and moſt ſupreme End. And this can never be done, but in the exerciſe of the principles of godlineſs. It cannot be expected, that I ſhould inſtance in every thing. I ſhall inſtance in thoſe things that may be moſt comprehenſive. Conſider then,
1. That theſe principles ought to be exerciſed in thoſe ſpiritual outgoings, and holy actings of the inward Man, which are immediately acted upon God, and raiſe the heart Heaven-ward; though not drawn forth in acts of inſtituted worſhip.
(2.) As they are drawn forth, exerciſed, and, as it were, clothed with the external duties of Religion; or any thing elſe, wherein the viſible part of Religion (as far as it may be viſible to Man) doth conſiſt.
1. For the former. In the ſpiritual outgoings, and holy actings of the inward Man. So as to do ſomething toward the performance of that great duty injoined, both in the Old Teſtament, and in the New. Iſa. 8.13, Sanctifie the Lord of hoſts himſelf, and let him be your fear, and let him be your dread. 1 Pet. 3.15, But ſanctifie the Lord God in your hearts. But how is this? That God, who is the God of all grace, ſhould ſanctifie all thoſe whom he ſets apart for himſelf. And that he ſhould ſanctifie his own name, in vindicating it, from thoſe low, and unworthy thoughts that Men have of him: This is ſomewhat eaſie to be apprehended: But how ſhall a poor Creature loaden with many infirmities do it? For the preſent, I cannot think of any better way then this, even in the ſpiritual out-goings, and actings of the principle of godlineſs, immediately upon God himſelf, ſo as to compoſe our affections, thoughts, purpoſes, deſires, reſolutions, and all the inward workings of our hearts in a ſuitable proportion to thoſe glorious diſcoveries, that God hath made of his name, as infinitely holy, wiſe, juſt and gracious, preſent every where, ſeeing all things, obſerving all things, ordering all things according to the counſel of his own will. The inſtance, the Prophet Iſaiah gives, makes for this: For when he had called them to their duty, To ſanctifie God in their hearts, he directs them how to do it. [Let him be your fear, and let him be your dread.] Thus the Prophet Habakkuk ſanctified God's Name, in his heart, drawing in all his hopes, and all his comforts, into God alone, reſolving to rejoice in him, when he had nothing elſe to rejoice in, Hab. 3.17, 18. according to Phil. 4.4, Rejoice in the Lord alway: and again I ſay, Rejoice. This is that which is required in the firſt, and great Commandment; wherein indeed (if we conſider it well) we ſhall find all the other Commands wrapt up; for always before we do any thing amiſs againſt God, we either think amiſs of God, or think not of him at all. Therefore as ever we deſire our Souls ſhould proſper, let us be careful, at all times, in all places, thus to ſanctifie God's Name in our hearts. And whatever our condition be, how ſad ſoever it be with us, ſtill both think well, and ſpeak well of God, as ſuch a God ought to be ſpoken of, and thought of. Satan hath baffled many eminent Perſons, when they have been under tryal, with temptations contrary to this. Jeremiah, in his diſtreſs, lets fall ſuch ſad words as theſe, Chap. 15.18, Why is my pain perpetual, and my wound incurable, which refuſeth to be healed? Wilt thou be altogether unto me, as a lyar, and as waters that fail? And David being (as we ſay) under hatches, ſaid in his haſte, (though upon ſecond thoughts, he call'd in his words again) that he had ſerved a hard Maſter, and that all his exerciſing himſelf unto godlineſs, had been in vain, Pſal. 73.13.14. It concerns us therefore, (as we deſire our Souls ſhould proſper) ſo to exerciſe the principles of godlineſs, we have received, that even when the dealings of God with us, are moſt contrary to our deſires, and hopes, to think of God according to that repreſentation which he makes of himſelf, Exod. 34.6, 7, The Lord, the Lord God, merciful and gracious, &c. We may obſerve, that David, (when he acted like a Man after God's own heart) did ſo, Pſal. 119.68, Thou art good, and doeſt good: Yet how it was with him, in his outward condition, we ſee verſ. 61. The bands of the wicked have robbed me: and verſ. 28. My Soul melteth for heavineſs. So Pſal. 31. aſter he had expreſſed his ſad condition, verſ. 9, 10, I am in trouble; mine eye is conſumed with grief: My life is ſpent with grief, and my years with ſighing: Yet he breaks out into admiration; verſ. 19, O, how great is thy goodneſs, which thou haſt laid up for them, that fear thee? And yet he ſaw but little of it laid out upon him; Pſal. 52.1,—the goodneſs of God endureth continually.
This is the firſt way propoſed, wherein we ought to exerciſe our ſelves unto godlineſs.
2. I proceed to the ſecond thing propoſed. How theſe principles of godlineſs ought to be exerciſed, as they are to be drawn forth, and clothed, as it were, with the External duties of Religion, or any thing elſe wherein the viſible part of Religion (ſo far as it may be made viſible to Men) doth conſiſt.
And here note two things, as to External duties of Religion.
1. That we ought to exerciſe our ſelves in them all.
2. That theſe principles of godlineſs ought to be exerciſed in them all.
1. For the former. Thoſe that really mind, as we all ought to mind the proſperity of our Souls muſt compaſs them all, and take them all in, in their walk, though not all at once, nor all, it may be, every day, but all in their Seaſon. It is a dangerous, yea a deſperate thing, To perform one duty, that we may diſpence with our ſelves in the neglect of another. As to perform duties in conjunction with others; and give our ſelves, on that account, a diſpenſation to neglect perſonal, and private duties. It is our duty (as 1 Tim. 5.21.) to do all things without partiality; eſpecially all things in Religion. This I deſire may be conſidered. There is no Duty or Ordinance of Gods own appointment, which he hath not bleſſed at one time, or other; to ſome one or other, of his People; ſo as ſometimes they have found him in one, when they have not found him in another. As for inſtance, God hath been found in Prayer, private Prayer, Pſal. 34.6, This poor man cried unto the Lord, and he ſaved him out of all his troubles. In praying with others, Act. 4.31, And when they had prayed, the place was ſhaken, and they were all filled with the Holy Ghoſt. In private reading of the word, as the Eunuch, Act. 8.27, 28. In hearing the word, Act. 2.37. 1 Cor. 14.24, 25. While the two Diſciples that went to Emmaus, were diſcourſing of Chriſt, Chriſt himſelf drew near to them, and went with them, Luk. 24.15. And their hearts burned within them, while he talked with them by the way, and opened the Scriptures to them, verſ. 32. So in ſinging, 2 Chron. 20.22, And when they began to ſing, the Lord ſet ambuſhments againſt the children of Ammon, &c. That is, He cut them off ſuddenly, as when Men are cut off by their enemies that lye in ambuſh againſt them; and ſo accompliſhed what was foretold, verſ. 17, Ye ſhall not need to fight in this battel, ſtand still, and ſee the Salvation of the Lord. Memorable is that ſtory of the Proteſtants of Mountaban in France, who, when they were beſieged (being compelled to take up Arms in their own defence) always when they went out to fight, went out ſinging of Pſalms, which was ſo terrible to the Enemy, that, in the end, when they heard them ſinging, which they uſually began, before the Portcullis was drawn up, and the Gates opened, their hearts failed them, and away they would run, crying out, They come, they come. And as this is true, that there is no duty, but that at ſome time, or other, God hath been found in it, by ſome or other; ſo they have ſometimes found him in one, when they could not find him in another. Cant. 3.1. compared with ver. 4, She ſought him in private duties, and found him not; then ſhe went to the publick, and found him whom her Soul loved. Daniel was, certainly, a Man of much prayer, Dan. 6.10. and no doubt found very frequently, ſenſible acceptance with God; but yet it ſeems God reſerved the fulleſt manifeſtation of his love to him, till, to his daily prayer, he added extraordinary prayer, with faſting. Dan. 9.3. compared with verſ. 23. And it was ſo with Cornelius, as ye may ſee, Act. 10.39.
Thus we ſee the encouragement is great to take up every duty in its Seaſon. Experience tells us, that the efficacy of co-ordinate means is in conjunction. As for the preſervation of bodily health, there muſt be both Food, and Raiment, and Reſt, and the uſe of Phyſick ſometimes, as the matter requireth; no one of theſe is ſufficient. So it is here. Let none think, his Soul will proſper, though he uſe this, or that Duty; if any one known to be a Duty, be willingly neglected in the ſeaſon thereof. It is the policy of Satan to ſeparate one duty from another, that ſo we may not be uniform in our endeavours. Few are ſo bad, as to uſe no means at all, and few are ſo faithful to God, and their own Souls, as conſcienciouſly, to uſe All. This half-doing, proves many a Souls undoing. Therefore as we deſire that our Souls ſhould proſper, we ſhould, as Caleb, follow fully after God. And in all, as Pſal. 63.8, Follow hard after God. As thriving Children do ſuck, and draw hard ſometimes at one Breaſt, and ſometimes at another.
2. As we ought to exerciſe our ſelves in them all; ſo we ought to exerciſe the principles of godlineſs in them all. A few words to this.
1. In general thus. The principles of godlineſs ought to be exerciſed in them all, ſo far as God's gracious ends, and purpoſes in, and by them (ſo far as they are revealed to us) may be anſwered, and attained. I ſhall inſtance in theſe two.
(1.) This God hath revealed as one great end to be carried on, in and by them all, that this holy and bleſſed name may be ſanctified in them all, Lev. 10.3. This is done, when the inward frame of our hearts is ſuch, when we addreſs our ſelves unto God, as that God himſelf may thereby ſee that we believe him to be a great God, a gracious God, a God in all reſpects infinitely glorious. This is due unto him, Pſal. 89.7, God is greatly to be feared in the Aſſembly of the Saints: and to be had in reverence of all them that are about him. And this David reſolves upon, Pſal. 5.7, But as for me, I will come into thy houſe, in the multitude of thy mercy: and in thy fear, will I worſhip toward thy holy Temple. So far as our hearts attain this temper, ſo far we anſwer God's end. This is to ſerve him acceptably, Heb. 12.28.
(2.) This likewiſe God hath revealed as his intent, and purpoſe, that thereby he may communicate unto the people of his choice, thoſe ſpiritual gifts and graces, whereby they may be enabled, to that work he hath appointed them, and be prepared for that happineſs, he hath promiſed them. Exod. 20.24, In all places where I record my Name, I will come unto thee, and I will bleſs thee. Pſal. 133.3. For there the Lord commanded the bleſſing, and life for ever-more. The attainment of this end ſhould be ſo deeply engraven upon our hearts, that as the Bee moves from one flower to another, to gather materials for Honey: So ſhould we from one Duty to another, for ſupplies of grace, ſuitable to our preſent neceſſities. This was David's end, Pſal. 63.1, 2, 3, O God thou art my God, early will I ſeek thee, &c. For this end, principles of godlineſs ſhould be exerciſed to attain the fore-mentioned end: And if ſo, we are ſo much the more likely to attain this end, the more grace we bring in exerciſe to a duty, the more grace we are like to receive in, and by that duty, Matth. 25.29, Ʋnto every one that hath, ſhall be given, and he ſhall have abundance. Thus, in general.
2. As we deſire our Souls ſhould proſper, principles of grace ſhould be exerciſed in all the fore-mentioned duties. I will inſtance only in one, and that is the duty of Prayer; both becauſe that is, and ought to be our every days work: We ought in every thing, both great and ſmall, to make known our requeſts to God, believing his univerſal Providence; that as there is nothing ſo great that is above his Power, ſo there is nothing ſo little that is below his Care. This we are injoined, Phil. 4.6, Be careful for nothing; but in every thing, by prayer and ſupplication, with thankſgiving; let your requeſts be made known unto God. And alſo, becauſe the better this duty is performed, the better all other duties will be performed: It hath an influence upon them all, and is often put for the whole worſhip of God, Rom. 10.12, 13, Whoſoever ſhall call upon the Name of the Lord ſhall be ſaved. And beſides, all the Providences of the day are ſanctified by it, 1 Tim. 4.5, For it is ſanctified by the word of God, and Prayer. But then we muſt know this, that if we deſire prayer may be a ſanctifying duty to us, our hearts muſt be ſanctified for it, and grace muſt be exerciſed in it. I ſhall not mention now, what graces muſt be exerciſed, but only in general, ſo that the heart may be wrought off from all evil frames, and compoſed, and fixed, the inward thought thereof gathered in, and the affections raiſed, ſo as feelingly, and awfully, believingly, fervently and ſincerely we may powre out our deſires unto God, and be able to ſay, as Lam. 2.18, Their heart cryed unto the Lord. And Pſal. 119.145, I cryed with my whole heart, hear me, O Lord. This is one thing intended in that expreſſion of Praying in the ſpirit, Eph. 6.18. The ſpirit of a Man is an active thing, and whatever it doth, good, or bad, it doth to purpoſe. Such gracious workings of the Soul in prayer, are the very Soul of prayer; and then the Soul proſpers by prayer, Jude, verſ. 20, And ye, Beloved, building up your Souls in your moſt holy faith, praying in the Holy Ghoſt. Then are our Souls edified, when we thus pray, in the exerciſe of the graces of the Holy Ghoſt.
This is all I ſhall ſay to the former of the two laſt things propoſed. That in order to Soul-proſperity, grace ought to be exerciſed, in all the External Duties of Religion.
I now proceed to the latter. As ever we deſire our Souls ſhould proſper, the principles of godlineſs ought to be exerciſed in all other things, wherein the viſible part of Religion, ſo far as it may be made viſible to Men, doth conſiſt.
And here I ſhall only ſpeak a little to three particulars.
1. In all Providences. It is ſeldom or never ſeen, that any of the people of God continue in the ſame condition, as to the things of this World, any long time, without ſome alteration, more or leſs. God is pleaſed, many times, to beſtow many good things upon them, which he never intended they ſhould always enjoy, Pſal. 102.10,— Thou haſt lifted me up, and caſt me down. Now, as we deſire our Souls ſhould proſper, principles of godlineſs ſhould be ſo exerciſed, as to bear all ſuch changes, ſo as to avoid the ſnares, and temptations accompanying them. To this height St. Paul attained, that he could thus manage all conditions, Phil. 4.12, I know both how to be abaſed, and I know how to abound, &c. Want, or no want; having nothing, or poſſeſſing all things, make no change of the frame of my heart. So he ſaith, I am inſtructed in every thing. This is the excellency of the principles of godlineſs, That though truths, and falſhood; things morally good, or morally evil, are at ſuch a diſtance, that the ſame principles cannot turn to either ſide: yet Poverty and Riches, a full Eſtate, and a poor and mean Eſtate, liberty or reſtraint are not at ſuch a diſtance, but that the ſame gracious principle can apply it ſelf to both the one, and the other; and may be exerciſed ſo as the Soul may proſper, and may be ſpiritually a gainer, both by the one, and by the other. And as we deſire our Souls ſhould proſper, theſe principles ought to be exerciſed, that we may find it ſo. For ſo far as corruption mingles with the Providences we are under, ſo far, if there be any grace in the heart, it will be ſo far from thriving, that it will wither, and decay. It is obſerved, that when things go well with a Man in his outward condition, if corruption be not kept at a diſtance from it, the Man will grow proud, and paſſionate; high, and ſelf conceited: Earthy, and Selfiſh, impatient of being croſſed in any thing; having, as he finds, wit enough for every thing elſe, and that therefore every one muſt ſtoop to him. And ſo, when things go croſs, and, as the uſual phraſe is, The World frowns upon him; if his corruptions be not kept at a diſtance from his condition, the Man will grow fretful, diſcontented, unthankful for what he hath, envious at thoſe, with whom it is better then with himſelf: And (to ſpeak all in a word) ſin will ſit light, when croſſes fit heavy. Therefore, it is of abſolute neceſſity, that, as ever we deſire our Souls ſhould proſper, this (with the uttermoſt of our care) ſhould be looked unto.
1. That when the good hand of God is for us, ſo as all our Goings out, and Comings-in, the beginning and ending of every thing we undertake, ſucceeds well, according to our deſires, that then theſe principles of grace ought to be exerciſed, that nothing come betwixt Jeſus Chriſt, and our hearts, but that the more we have of the World, the more our hearts may be in Heaven. As Jacob was then deſirous to be in Heaven, when God had given in the unexpected ſight of his loſt Son, his beſt Son, and that as great as he was good, Gen. 46.30, And Iſrael ſaid unto Joſeph, Now let me dye, ſince I have ſeen thy face. Jam. 1.10, Let the rich Man rejoice in that he is made low, becauſe as the flower of the graſs he ſhall paſs away. [when he is made low.] i. e. When his heart is low and meek, humble and patient, when his condition is full, and high; though perhaps not ſo in it ſelf, but as compared with others, who had the ſame opportunities for the World, that he had; reckoning of all that he hath, but as food that periſheth; but as a flower that fadeth: accounting this as the chiefeſt excellency of the plentifulneſs of his Eſtate, that he hath a larger opportunity of doing good; and of doing more for God, then he could have had, if his portion had been as little, as once it was. Thus to exerciſe grace, To bear ſuch full a cup without ſpilling, argues not only the truth, but alſo the ſtrength of grace; and is the way to make the Soul proſper, as faſt as the Eſtate.
2. In all our civil converſe with Men, principles of godlineſs muſt be exerciſed, with righteouſneſs, and ſobriety, Tit. 2.12, Yea with all courteſie, and kindneſs. 3 Epiſt. of John, v. 6. Gaius is exhorted, in his kindneſs to the Brethren, that travelled up and down, about the affairs of the Goſpel, when he brought them onwards on their Journey, to do it after a godly ſort. That which the Apoſtle preſſeth on aged Women is the duty of all, both old, and young, Tit. 2.2, That the aged women be ſober, grave, temperate. Zech. 14.20, 21, In that day ſhall be written upon the Bells of the horſes, Holineſs to the Lord: And every Pot in Jeruſalem ſhall be holineſs to the Lord. This was written upon the High-Prieſts Mitre, as he was a type of the great High-Prieſt, the Lord Jeſus, who was holy, and undefiled. That which Men are thereby taught is this, That the meaneſt things of common uſe, ſhould be holily uſed: In all we do, we ſhould act as perſons conſecrated to God; that are not our own, and therefore we ought to glorifie God, with our Bodies, and with our Spirits, which are God's, 1 Cor. 6.20. Even in our natural actions, Whether we eat, or drink, or whatever we do, we ſhould do all to the glory of God, 1 Cor. 10.31. Now I have told you already (and I told you the truth) that God is not glorified (it will appear ſo one day) but when the principles of godlineſs are exerciſed. Neglect hereof, even in theſe natural actions, is charged upon Men, as their ſin. Jude, ver. 12. That they did feed without fear.
3. In all companys: So as where ever we are, we always keep our hearts under the awe of God, Eph. 4.29, Let no corrupt Communication proceed out of your mouth. Col. 4.6, Let your ſpeech be always with grace, ſeaſoned with Salt. But of this, more under another head, in the next uſe of this Point.