Soul-Prosperity in Several Sermons, Sermon 4
SERMON IV.
I Now proceed more particularly to demonſtrate, that in truth, and reality, the Soul doth proſper, according to the degree, and meaſure, wherein the Soul abounds in them.
1. The Soul proſpers, when it is full of Praiſes to God: So kept, from day to day, under the Law of thankfulneſs, that it abounds in thankſgiving to God. Col. 2.7, Abounding therein with thankſgiving. It is poſſible, ſome may think otherwiſe, that this is no ſuch great matter; but let theſe following particulars be duely conſidered, and I hope ye will acknowledge it to be as I ſay. Conſider then,
1. Though it be true, that there are ſome ſolemn Seaſons, which call for ſolemn Praiſes, when God hath abounded in the expreſſions of his love to us, and Fatherly care for us, in ſome ſpecial favour, beſtowed upon us, giving us to experience the truth of what David found, Pſal. 31.7. I will rejoice, and be glad in thy mercy, for thou haſt conſidered my trouble, and known my Soul in adverſity. Though, I ſay, this be true, yet we are under expreſs obligation, to make it part, and a great part of our buſineſs every day, Heb. 13.15. By him therefore, let us offer the ſacrifice of Praiſe to God continually, that is the fruit of our lips, giving thanks to his Name. It was David's reſolution to keep his heart under the power, and authority of this Law, Pſal. 145.2, Every day will I bleſs thee; and I will praiſe thy Name for ever and ever.
2. Though it be true likewiſe, that there be ſome days when the Lord calls to mourning: As Iſa. 22.12. Yet the ſaddeſt hours, that the all-diſpoſing Providence of the moſt wiſe God, brings us into, bring no diſcharge from this duty. Neither need we look for it, for theſe two duties are very well conſiſtent together. Otherwiſe, we may be ſure, that God, who gives a command ſometimes to Mourn, would never have given us a command alwaies to Rejoyce; if theſe two had been contrary one to another. And beſides, even in thoſe daies, when divine Diſpenſations call for mourning, when things go moſt croſs to our deſires, and affections, yet we have matter of Thankſgiving; if it were but for this, That it is never ſo bad with us, but it might be worſe. Paul acknowledgeth this to be a mercy, that he had leſs cauſe of ſorrow, then he might have had, Phil. 2.27, For indeed, he was ſick nigh unto death, but God had mercy on him, and not on him only, but on me alſo, leſt I ſhould have ſorrow upon ſorrow. Pſal. 118.18, 19, The Lord hath chaſtened me ſore: but he hath not given me over unto death. Open to me the gates of righteouſneſs: I will go in to them, and I will praiſe the Lord. This needs not ſeem ſtrange at all, for even then, when the Providences of God have very much appearance of contradiction to the Promiſes, and are therefore moſt ſadly croſs to our hopes, and expectations, a gratious perſon, if his Soul proſper, and be kept in a gratious frame, may, by the eye of Faith, foreſee the good hand of God, working even then, for good unto him: David, in one of the ſaddeſt days that ever befell him, as dark as it was with him, had a glimmering of this, 2 Sam. 16.12, Let Shimei alone, ſaid he, let him curſe, it may be the Lord will look upon mine affliction, and will requite me good for his curſing me this day. I can tell you of one, whoſe ſpiritual ſight was clear in this matter: One, that when ſad tydings were brought him, that cut deep, and went near his heart: Well, ſaith he, I will go, and bleſs God for that good, which, in due time, I believe he will work out, by the heavy burden now laid upon me. He did believe there would Honey be found, at the end of that Rod. Theſe perſons knew full well, that all things that do befall the Lords Covenant people, are either bleſſings in their own nature, or are turned into bleſſings, in the Iſſue. Pſal. 25.10, All the paths of the Lord are mercy and truth, unto ſuch as keep his Covenant, and his Teſtimonies. He always hath, and ever will ſo order all things, as that they ſhall all work to bring electing love, and glorifying love together. This Jacob experienced. Compare Gen. 42.36,—Joſeph is not, and Simeon is not, and will ye take Benjamin away? All theſe things are againſt me, with Gen. 48.16, The Angel which redeemed me from all evil, bleſs the Lads. And David did hope to find it ſo, when his condition was very low, and his ſpirit very much ſunk, and fallen, Pſal. 42.11, Why art thou caſt down, O my Soul, and why art thou diſquieted within me? Hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God.
Thus ye have the firſt Particular; that it is our duty every day. Though, we are ſometimes called to Mourning, yet we are always called to Thanſgiving, therefore we ought to reſolve with David. Pſal. 34.1. I will bleſs the Lord, at all times; his praiſe ſhall continually be in my mouth.
2. When the Soul is always habitually prepared, and, as the matter requires, abounds in the actual performance of this duty; it is in a proſperous, and ſpiritually thriving frame.
This will appear, if we enquire into the nature of Religious Thankſgiving. For theſe three things we ſhall find neceſſarily required to the eſſence of it.
(1.) A Cordial acknowledging of God alone, as the Supreme cauſe, and firſt mover in all the good we have, of what kind ſoever it be; by what hand ſoever, it is conveyed unto us. This is neceſſary, for we ſhall never pay our Rent to him, whom we do not acknowledge our Landlord. We have cauſe to ſay of every thing, the leaſt thing we receive, as Pſal. 118.23, This is the Lords doing.
(2.) A real ſenſibleneſs that it is the Almighty goodneſs of God, and that alone, that ſets his all-diſpoſing Providence on work to give forth any thing, the leaſt thing unto us, that may be any way uſeful unto us: And this, in conjunction with an humble ſenſe of our own unworthineſs, to live in the thoughts of ſuch a God, who hath all the World to care for, for our good, even the leaſt good. Thus did Jacob, Gen. 32.10, I am not worthy of the leaſt of all the mercies, and of all the truth, which thou haſt ſhewed unto thy Servant. Gen. 33.5,—The Children, which God hath graciouſly given thy Servant.
(3.) An hearty, and humble reſignation of our ſelves to live unto God, becauſe of his goodneſs unto us. This is the Law of thankfulneſs; and ſo far as a thankful heart lives under this Law, ſo far he muſt be able to ſay, as Paul did, Phil. 1.21, To me to live, is Chriſt.
Theſe thing are eſſential to the acceptable diſcharge of this duty; and ſo far as Men fail in any of them, ſo far they come ſhort in the due performance thereof. And this being duly conſidered, it is very evident, that that work of praiſing God, ſo as to give him the praiſes due unto his name (as the expreſſion is, Pſal. 29.2.) is ſo humbling, ſo melting, ſo ſelf-abaſing, ſo God-exalting; taking all from Self, and giving all to God; ſo heart-engaging, and obliging, that it cannot be otherwiſe, but that the Soul doth proſper, yea exceedingly proſper, when it is faithful therein. Read 2 Sam. 7. verſ. 10. to the end: And 1 Chron. 29. from verſ. 10. to the end of the 19th. And ye ſhall find in both thoſe Chapters, that David's heart was never more after Gods own heart, nor ever did his Soul more eminently proſper, then at that time, when it was ſo warm in this duty. And this would be farther taken notice of, that we never read in all the Scripture (ſo far as I can find) that any, whoſe Soul was not at leaſt in a capacity of proſpering, whatever they might do formally, did ever ſet themſelves ſeriouſly about it. We find Saul ſometime ſacrificing, 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 may drive a Man to his prayers: As Jon. 1.5, Then the Mariners were afraid, and cryed every Man to his God. But it is pure Grace that makes a Man thankful (as thankfulneſs hath been deſcribed in its Eſſential parts) Formal thankſgivings are common, and with ſome, more common then formal prayers: But neither the one, nor the other ſignifie 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 reſignation of our ſelves to God, to live unto him. 2 Tim. 3.2, Ʋnthankful, and unholy are conjoined. Though they may be ſomewhat diſtinguiſhed, yet they are not divided, Eph. 5.4, Neither filthineſs, nor fooliſh talking, nor jeſting, which are not convenient, but rather giving of thanks. Ye may collect from thence, that a thankful Soul, is a mortified Soul. It is true, we read that the Phariſee began, with, a Lord I thank thee, Luk. 18.11. but he ſtumbled at the Threſhold; for read over all that he ſaith to the end, and ye will find that he doth not ſo much praiſe God, as commend himſelf. I ſhall conclude this with Eph. 5.19, 20, Speaking to your ſelves in Pſalms,—Giving thanks always, for all things to God, and the Father, in the name of our Lord, Jeſus Chriſt. Theſe two verſes ſpeak fully to that, which I aim at: for obſerve 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 praiſes of God, is ſo far full of the ſpirit of God, and ſo far begins the work of Heaven upon Earth. And therefore it is without all controverſie, that a truly thankful Soul, ſo far, and ſo long, as it continues ſo, is really a proſperous Soul.
2. The proſperity of the Soul, as it is very much promoted, ſo 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, Deſire. Of Diſliking, as Fear, Sorrow, and Grief, Anger and Wrath. This is a large point: I ſhall endeavour therefore, to give you as much as I can, in a little. Conſider then.
(1.) Affections, eſpecially thoſe 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 ſo eaſie: So were theſe, 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 ſuch a ſweet 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.
(2.) By reaſon of Original corruption, as thoſe noble Faculties, the Underſtanding, Will, and Conſcience (as I have lately ſhewed you) ſo the Affections are moſt horribly polluted, and are become ſo many fleſhly, and deceitful luſts. They are as another Antichriſt in the Soul, ruling over Conſcience, which ſhould rule all, under God. For as corrupt as they are, every Man, in his corrupted ſtate, is led by them, more then he is by any thing elſe. For as they Affect, ſo they Judge; ſo they Do, what ſeems good in their own Eyes without conſidering any other rule, as they did, Judg. 21.25. till, at laſt, God give them up unto them: As Rom. 1, 24, Wherefore God gave them up to uncleanneſs, through the luſts of their own hearts. verſ. 26, For this cauſe, God gave them up to vile affections. The caſe of ſuch is very ſad: For as it is one of the greateſt bleſſings, where grace is rewarded with grace. As Pſal. 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 greateſt curſes, when God puniſheth ſin, with ſin, leaving Men to do what they will. As Pſal. 81.11, 12, But my people would not hearken to my voice; Iſrael would none of me. So I gave them up, unto their own hearts luſt, and they walked in their own counſels.
(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 ſo in order, that they be not moved, but when there is cauſe; and when there is cauſe, not without meaſure. To do this, is one of the greateſt, and hardeſt works, that a Chriſtian hath to do. It is ſaid, Gal. 5.24, And they that are Chriſt's have crucified the fleſh, with the affections and luſts. i.e. They are about it, and make it their daily work, and the better ſucceſs they have in this work, the more their Soul proſpers.
It is ſaid Prov. 16.32, He that is ſlow to anger, is better then the Mighty: and he that ruleth his ſpirit, 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 ſin not) but, he that is ſlow to anger, is of greater excellency then he that conquers a City. He is more ſet by in the ſight of God, for the ſtrength of his Soul, whereby he conquers himſelf, then ever any Man was, or will be for his Bodily ſtrength, whereby he conquers others. It is more honourable to be a Paul, then an Alexander, Prov. 14.29, He that is ſlow to wrath, is of great underſtanding: but he that is haſty of ſpirit, exalteth folly. He that is ſlow to wrath, is a Man of underſtanding; much reſolution being requiſite, to keep that, or any other affection, eſpecially when it is ſtirred, within its due bounds, Jam. 3.13, Who is a wiſe Man, and endued with knowledge amongst you? let him ſhew out of a good converſation, his words with meekneſs of wiſdom. And great need there is to exerciſe this wiſdom, when occaſions are given, which may kindle that affection, to preſerve the ſpirit, in a meek and quiet frame. For as ſanctified affections are as a gentle wind to the Soul, whereby it moves aright toward God, with a calm, and well-compoſed warmth, in every duty. So unruly affections are as a ſtorm, a very Hurricane to the Soul; ſo as like a River, in a great tempeſt, the Banks are over-flown, and much mud, and ſlime are left behind. He that can prevent the riſing of ſuch a ſtorm, or can ſpeedily allay it, is a Man of underſtanding indeed.
4. The Soul is then ſpiritually thriving, and proſperous, when the inordinacy of the affections is mortified, ſo as,
(1.) Every affection acts as a ſaving grace in the Soul, when the affection of Love, is renewed by the ſpirit of God, into the grace of love, and ſo fixed upon God in Chriſt, that other things are reſpected only in ſubordination thereunto: When the affection of Fear is renewed into the grace of Fear, ſo as to keep the heart under an holy awe of God, as David's was, Pſal. 119.161,— My heart ſtandeth in awe of thy word. So when the affection of ſorrow is renewed into the grace of ſorrow; into that godly ſorrow for ſin, which the Apoſtle ſaith, worketh Repentance, 2 Cor. 7.10. In a word, when Love, Joy, and Delight open the heart unto God, as unto the chiefeſt good; and Fear, Grief and Sorrow, ſhut the heart againſt ſin, as the greateſt evil.
(2.) When that which is unmortified (as ſtill ſomething of the fleſh remains in them, when they are ſanctified) is ſo far ſubdued by that which is wrought by the ſpirit in them, that they are kept in a ſuitable plyableneſs, to all the Diſpenſations of God to every Providence, wherewith we are exerciſed; rejoicing, when he would have us to rejoice, and as he would have us to rejoice: Mourning, when he calls us to mourning, and as he would have us to mourn: Being angry, when God would have us to be angry, and ſo far as he would have us to be angry: Angry as Chriſt was, Mar. 3.5, And when he looked round about them with anger, being grieved for the hardneſs of their hearts. When this is the buſineſs the Soul labours in, and ſtrives to attain unto, more and more, and is really humbled before God, when any defects are obſerved, and pardon pleaded, and reſolutions increaſed in the ſtrength of Chriſt, to keep a ſtricter watch for the future, The Soul, at leaſt, begins to thrive.
(3.) When though we let out our affections to this, or that, as ſometimes we may lawfully do, and in duty ought to do, about the things of this life, and what concerns us in our outward condition, yet we can take them off again, as the matter requires; as when we are to addreſs our ſelves to God, in any act of worſhip. This is hard work. Moſes was very angry, as there was cauſe, Exod. 32.19, &c. But it was the morrow after, before he prayed for them, verſ. 30.31 But when we can do with our affections, as Abraham did with his Servants, Gen. 22. Leave them at the foot of the hill, when we go to be with God, in the Mount. The more, and oftener, this is done, the more and better the Soul proſpers. I ſhall conclude all that I have to ſay in this matter, with this, which every one of you, that have any ſpiritual experience, what it is to converſe with God, will acknowledge: That the Soul proſpers, according to its Communion with God; and Communion with God, on our part is both preſerved, maintained, and enjoyed, by the well governing and exerciſing of ſanctified affections, of Love, Fear, Joy, and Sorrow, Truſt and Deſire. Theſe are the motions of the Will, and the out-goings of the Heart: As 1 Theſ. 2.8, Being affectionately deſirous of you, we were willing to have imparted unto you, not the Goſpel of God only, but our own Soul, becauſe ye were dear unto us. They are ſaid alſo to be the Feet of the Soul. Eccleſ. 5.1, Keep thy foot, when thou goeſt to the Houſe of God. i.e. See, that thy heart be fixed, and thy affections compoſed. By theſe, the Soul draws nigh to God in Chriſt, cloſeth with him, and abides in him from day to day. And the more it doth ſo, the more it proſpers; for God draws nigh to ſuch, Jam. 4.8, Draw nigh to God, and he will draw nigh to you. And he never comes empty handed. If the Father go out to meet the repenting, returning Prodigal; the poor young Man finds the affection of a Father: Therefore what S. James ſpeaks, of bridling the tongue, is true alſo of governing the affections: He is a perfect Man, he can bridle the whole Body. And after this perfection we ſhould ſtrive, as ever we deſire that our Souls ſhould proſper.
Thus much of the ſecond Particular.
3. The Soul proſpers, when the principles of ſpiritual life are ſo kept in exerciſe, that in times of doubtful expectation, we can caſt upon all events, with an humble reſignation of all into the hands of God, being willing to ſubmit to his determination, whatever it be. And when the matter is out of doubt, ſo as the evil which we feared, and perhaps worſe, is actually upon us, and a ſentence of death and deſolation is paſſed upon all Creature comforts, we can then find reſt, and ſatisfaction in the exerciſe of faith on the promiſes of God. Here two things are to be conſidered. A little to each of them.
(1.) When in times of doubtful expectation, ſuch as beſides what any one of us may be in, with reſpect to his own particular condition, we are all of us in, upon a publick account, we can caſt upon all events, with an humble reſignation of all into the hands of God, and with a willing mind ſubmit to his determination. Thus it was with David, 2 Sam. 15. If ye read the Chapter, and conſider the ſtory, ye will acknowledge it was a time of great ſadneſs: he could not but be full of fear, of what might befall him, God was now reckoning with him for his ſin; ſo he had reaſon to think. His own Son, and a great Body of his people were up in Arms againſt him: He was at great uncertainties, what God would do with him: He fore caſt, what might be, this way, and that way; and not being able to foreſee the event, he refers all to God's diſpoſing; leaving all his troubled thoughts, fears, and doubts with him. verſ. 25, 26. If not ſo, then thus. If ſo, then ſo. He is in either way at a point. Here I am, let him do (ſaith he) what he pleaſeth. This was a Heaven-born frame of Spirit, to be able to periſh, and to be undone in his outward condition, if God would have it ſo. Such a Man may be beggared and butchered, ſooner then hurt. Surely David's Soul now proſpered; for never was his Kingdom more ſhaken; yet never was his heart more fixed. It was not ſo with David, at all times. 1 Sam. 27.1, And David ſaid in his heart, I ſhall now periſh one day, by the hand of Saul.—Pſal. 73.2, But as for me, my feet were almoſt gone, my ſteps had well-nigh ſlipt. verſ. 13, Verily, I have cleanſed my heart in vain, and waſhed my hands in innocence. He was upon the point of repenting, that ever he had repented. This is not to be marvelled at, though it be to be lamented; as (if the Lord will) I may ſhew in the Application of the point, That it is a rare ſight, and ſeldom, or never ſeen, that any Man's Soul proſperity is always alike. Thus much of the firſt Particular.
2. When the matter is out of doubt, and as bad, or worſe, then what we feared is come upon us, yet that Soul is in a proſperous frame, that can even then, in that dark, and ſad hour, find ſufficient ſatisfaction in the exerciſe of faith, in the promiſes of God, as Hab. 2.4,—but the juſt ſhall live by his faith. Then, even then, when the ſpirits of other Men, in the like caſe with him, fail and ſink, and even dye within them, he is upheld in comfort: When his faith is unto him, like the Cork that is upon the Net; though the Lead on the one ſide, ſink it down, yet the Cork on the other ſide, keeps it up. When the eye of faith looks upward, and ſees the hand of the only-wiſe God, in all that befalls him, who makes every thing beautiful in his time; a righteous God, and can do no wrong; a good God, and will do no harm, when faith believes all this, that it is but to humble him, and try him, and to do him good in the latter end: As Deut. 8.16. And ſees love, and faithfulneſs in all, and hopes to find, what David found, and thankfully acknowledged, Pſal. 119.75, I know that thy judgments are right, and that thou, in faithfulneſs, haſt afflicted me. That in all the trouble that came upon him, God was therein faithful to the intereſt of his Soul, (a thing, which without much difficulty may be obtained of reaſon) to bear up under all, whilſt we are perſwaded, that all is done, in love, and faithfulneſs for our good. As for inſtance, though it troubles a Man to be in a Town, and forced to ſtay there, when it is beſieged by a potent Enemy, yet the ſame Man can be content, when need requires, that his Phyſician ſhould confine him to his Chamber, becauſe he believes, that he doth it out of love and care for his health. And ſurely, thoſe Souls, who when they are under the laſh of Divine Rods, and are toſſed with ſtorms, and tempeſts (perhaps more then any they know of) can thus exerciſe their faith, and find ſatisfaction in the promiſes of God, ſo as to rejoice in tribulation, in hope of a good iſſue, ſurely they are proſperous Souls. Thus the Soul of Habakkuk proſpered, when he exemplified his own Doctrine, That the juſt ſhould live by faith, in the time of the Invaſion of the Babylonians, by his own practice, Hab. 3.17, 18, Although the Fig-tree ſhall not bloſſom, &c. Yet I will rejoice in the Lord, I will joy in the God of my Salvation. It is obſervable, what I have read to this purpoſe (Magdeburg. Cent. 5. cap. 10.) that when Attila King of the Huns, came into France, Lupus Biſhop of Troges, met him, and asked him who he was, that made ſuch ſpoil, and devaſtations in the World: He anſwered, Dei ſe eſſe flagellum; That he was the ſcourge of God, whereupon he commanded the City-Gates to be ſet open unto him, and welcomed him with theſe words, Fauſtè ingrediatur flagellum Dei, Whilſt the Rod is in Gods hand, there is no danger. If this were ſo (as it related by good Authors) the Mans heart was in a good frame: his faith was above his fears: This is the third Particular.
4. The Soul proſpers, when grace is ſo exerciſed, that it grows more and more clear in point of Covenant-intereſt.
Obſerve here, theſe two things.
(1.) When it grows into ſuch a wellgrounded hope, and comfortable apprehenſion thereof, as, ordinarily, it prevails over fears, and doubts, though it doth not wholly ſilence them, nor free the Soul from them. This is that, which the Apoſtle calls, The joy of Faith, Phil. 1.25. Ariſing from the ſolid ſatisfaction, which the heart receives, by a firm adhering to Chriſt, in whom all fullneſs dwells, for perfecting the work of Redemption, and Salvation, who is a faithful, and merciful High Prieſt, and able to ſave, to the uttermoſt, all thoſe that come to God by him. This is ſurely Soul proſperity.
(2.) Much more when the joy of faith, grows into the joy of ſpiritual Senſe, which is called, Full joy, Joh. 16.24.—Ask, and ye ſhall receive, that you joy may be full. 1 Joh. 1.4, Theſe things write we unto you, that your joy may be full. When the love of God is ſhed abroad in the heart, as Rom. 5.5. When the ſpirit doth tell us a thing in the Ear (as the expreſſion is 1 Sam. 9.15. It is ſaid there, The Lord told Samuel in his Ear.) that we are ſealed to the day of Redemption, witneſſing unto us our Adoption; ſo as the Soul knows it is no deluſion, but the very voice of the Spirit of God; as Abraham knew that it was God himſelf, that ſpake to him, and commanded him, to go and ſacrifice his Son, and no temptation from Satan; ſo as the Soul can ſay, as Pſal. 116.7. Return to thy reſt, O my Soul, the Lord hath dealt bountifully with thee. Now I ſee, the inviſible God is my God. All the Greatneſs and Goodneſs, all the Truth and Faithfulneſs, all the Power and Wiſdom, yea all the Holyneſs and Juſtice of the Eternal and Ever-living God, are the things which are the portion of my Soul. Now I ſee that all the Eternal counſels of God, wrought from all Eternity, to make me Eternally happy. Now I know that Jeſus Chriſt came from the boſom of the Father for me, and my Salvation. That my ſins are put upon his account; and his righteouſneſs is put upon my account. Now I know my place, where I ſhall ſtand, in the great day of the Lord; even at the right hand of my Saviour, and hear that joyful ſentence, Matth. 25.34, Come, ye bleſſed of my Father. This is, in ſome ſenſe, I think, the uttermoſt hight of the Souls proſperity.
For when ever the Soul is thus high, in point of Comfort, it is as high in point of Holineſs. Whilſt this continues, the Soul can do, and ſuffer any thing for God, which he calls unto. As the believing Hebrews whilſt they knew their intereſt in the enduring ſubſtance, Heb. 10.34,—Ye took joyfully the ſpoiling of your Goods, knowing in your ſelves, that ye have in Heaven, a better, and an enduring ſubſtance. The heart being thus enlarged, it goes not a foot-pace, but runs the way of Gods Commandments, Pſal. 119.32, I will run the way of thy Commandments, when thou ſhalt enlarge my heart. That which we have Epheſ. 3.17, 18, 19. is clear to this purpoſe. The Apoſtle prays, on their behalf, that they might know the breadth, and length, and depth, and highth of the love of God. And why did he pray ſo? It was that they might be filled with all the fullneſs of God; according to the uttermoſt meaſure attainable in this life, and in full, and abſolute perfection in the life to come.
Thus I have given you all that I ſhall ſay, concerning thoſe things, which particularly demonſtrate the truth, and reality of the Souls proſperity: Only I deſire to leave theſe two things with you, in the concluſion, to prevent miſtakes.
1. That none ought to argue againſt themſelves, that their Souls do not proſper, becauſe, as yet they come ſhort, it may be, at ſometimes altogether ſhort of what hath been laid down in this fifth and laſt particular. They are ſeldom ſo clear in point of their Covenant intereſt, as to feel the joy of Faith, much leſs the joy of Senſe. To endeavour to be clear in this matter is every ones duty. 2 Pet. 1.10, Wherefore the rather, Brethren, give diligence to make your calling, and election ſure. To attain it is part of our Reward. But when it is not attained, yet the Soul may be thriving, and proſpering, for all that. Moſes his face did ſhine, and he did not know it, Exod. 34.19. This was at his ſecond being with God in the Mount: We read of no ſuch thing, at the firſt time. We may ſee by this, that God doth not communicate himſelf in the ſame meaſure, at all times alike, to any of his Servants. It hath been ſo of old, and is ſo now. Many partake much of the quickening preſence of God, when they have but little, or none at all of the comforting preſence of God, Iſa. 50.10, Who is among you, that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkneſs, and hath no light? &c. Hence it is, that they oftentimes as ſadly complain as Zion did, (but all without cauſe.) Iſa. 49.14. But Zion ſaid the Lord hath forſaken me; and my Lord hath forgotten me. q. d. I am caſt out of his love, not only forſaken, but forgotten: when it was neither ſo, nor ſo, as ye ſee, verſ. 15, Can a Woman forſake her ſucking Child? &c. They may forget, yet will I not forget thee.
2. Though all that hath been hitherto ſaid, concerning Soul-proſperity, are ſuch things, as are wrought in, and laid up in the hidden Man of the heart: yet theſe things are in the Soul, as the Candle in the Lanthorn, to ſhine forth in a holy, and blameleſs converſation; and in the conſtant performance of the viſible part of Religion, and that in conjunction with others, as opportunity is offered. For though frequency therein, doth not infallibly prove, that the Soul doth proſper; yet in the neglect thereof, the Soul never did, nor will proſper. We read Joh. 20.24, 25. What a very bad frame did grow upon the Soul of Thomas, by the neglect of one good meeting. Whether it was out of too much fear, of what miſchief might befall him, from the Council that condemned his Lord, and Maſter; or from too much care to ſettle his own private concernments, it is hard to determine; but certain it is, that his Soul was thereby brought into a ſad condition. Therefore, as we deſire our Souls ſhould proſper, we ſhould attend daily at the gates of Wiſdom, Prov. 8.34. He that refuſeth inſtruction, deſpiſeth his own Soul, Prov. 15.32. It is no eaſie matter for a Man to proſper in the World. Prov. 10.4, He becometh poor, that dealeth with a ſlack hand: So it is here; therefore as Deut. 4.9, Keep thy Soul diligently, leſt thou forget.—