IN the former Verses, the Divine Wisdom is intro­duc'd in a very elegant and pathetical manner, reclaim­ing Men from their mise­rable Errors, to partake of Light and Felicity. The Address is [Page 2] directed to them with Upbraid­ings and Indignation at their Fol­ly, and with tender compassion for their Ruin. How long ye sim­ple ones will ye love simplicity? and Fools hate knowledg? Thus 'tis said of our Saviour, the Incarnate Wis­dom of God, That Mark 3. 5. he look'd on the Pharisees with anger, being grie­ved at the hardness of their hearts. We have also exprest, an earnest desire of their Conversion, Turn ye at my Reproof. And that is se­conded by a gracious Promise, I will pour out my Spirit upon you, to illuminate and conduct you in the way of Life. But for their stupid obstinacy in despising the Counsel, and rejecting the Re­proofs of Wisdom, they are sur­prized with utter destruction. This is described with that Train of killing Circumstances, that are [Page 3] the most forcible Excitations time­ly to prevent that Evil, which neglected, will be remediless: Because I have called, and ye refused, Vers. 24, 26, 27, 28, 29. I have stretched out my hand, and no Man regarded; I will also laugh at your calamity, and mock when your fear cometh: When your fear cometh as a Whirlwind, when distress and an­guish cometh upon you, then shall they call on me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledg, and despised the fear of the Lord. In their distress they supplicate for Mercy; but as they were un­chang'd, notwithstanding all the gracious Calls of God to Repen­tance, so he is not moved by all their mournful Intreaties, and takes pleasure in his Righteous Judgments upon them. Their final Ruin is resolved into its pro­per [Page 4] Cause; the wilful hardness of Sinners, and the abuse of those Mercies that should have melted them into a compliance with the Divine Giver of them. For that they hated Knowledg, and did not chuse the Fear of the Lord. For the turning away of the Simple shall slay them; and the Prosperity of Fools shall destroy them.

The title of Fool, is the usual Character of the Sinner in the Language of Wisdom; and 'tis with great reason and congruity attributed to him, in opposition to Prudence, the universal Ver­tue and supream director of hu­mane Life. For as by Prudence a Man so governs himself, and regulates his actions, as to avoid impendent Evils▪ and to obtain that Good that is suitable to his ne­cessities: So 'tis the effect of Fol­ly, [Page 5] not to foresee Evils to pre­vent them, and to neglect the Season of obtaining what is Good. And by how much the Good is more valuable and desirable, and the Evil is more pernicious and threatning; in proportion, the Folly is more unpardonable and woful, that loses the one, and ex­poses to the other. And this is justly charg'd upon every wilful impenitent Sinner.

Prosperity comprehends all things in the order of Nature, that are so much admir'd and desir'd by Worldly Men; Riches, Ho­nours, Pleasures, Health, Strength, Peace, Plenty, and the abun­dant Variety of what is grateful to the carnal Mind and Appe­tites.

These Blessings of God, abus'd and perverted by the Folly of [Page 6] Men, are turn'd into Weapons of Unrighteousness, to offend God, and wound their Souls to everlast­ing Death.

The Point I shall insist on, is this; Prosperity abused, is fa­tal and destructive to foolish Sinners.

In the treating on this Argu­ment, I will, 1 shew how Pro­sperity is destructive to the Wic­ked. 2. That 'tis folly and mad­ness above all wonder, when Sin­ners abuse the Blessings of God to their destruction. 3. How just, and certain, and heavy their de­struction will be.

1. I will shew how Prosperity is destructive to the Wicked. In or­der to the explicating of this Head, [Page 7] some things are to be premised.

1. This great World, with all the Parts and Creatures of which 'tis compos'd, has an inherent Goodness and Perfection conve­nient to the End for which 'twas form'd by the Creator, and that was to be useful and comfortable to Man in the Service of God. There is no Pestilence and Con­tagion in the nature of things, that are pleasing to our Faculties: they are dangerous, not as made by God, but as managed by Satan. They do not pervert the Minds of Men from any noxious inherent qualities, but as they are corrupted by Concupiscence. Upon this account St. John dehorting Chri­stians from the Love of the World, as inconsistent with the Love of God, gives this reason of it, 1 John 2. 16. For all that is in the World▪ the lust of the [Page 8] Flesh, the lust of the Eyes, and the pride of Life, is not of the Father, but is of the World. He signifies the Objects, Riches, Honours, and Pleasures, by the vicious Affe­ctions, that make them deadly to Men. The Poison is not in the Flower, but in the Spider. And the Apostle speaking of the puri­fying Vertue of the Gospel, says, That 2 Pet. 1. 4. exceeding great and precious Promises are given to us, that by these we may be partakers of the Divine Nature, having escaped the Corrupti­on that is in the World through Lust. This is evident by visible experi­ence: for many Holy Men have enjoyed temporal Blessings with­out the offence of God; and have been more holy and heavenly in themselves, more beneficial and good to others by his Mercies: whilst the Sensual, like the Oce­an [Page 9] that changes the sweet Showres of Heaven into its salt Quality, turn the Divine Blessings into Provision for their brutish Lusts. It appears therefore that this Con­trariety of Effects is not to be at­tributed to the quality of worldly things that is always uniform and alike, but to the different Disposi­tions of the Persons that use them. As the same Food is healthful or hurtful, as the Stomach is clear or foul that receives it: In some it renews the Blood and Spirits, strengthens and preserves Life; in others it increases the sickly Mat­ter, feeds the Disease, and brings Death more painfully and spee­dily.

2. The primary design of God in his most free and rich Benefits, is to endear himself to us, and bind us to his Service: for they [Page 10] are the most proper and convin­cing expresses of his Love and Goodness, and powerful Motives and Perswasives to a grateful cor­respondence of Love and Obedi­ence. I Hos. 11. 4. drew them, saith God, with the Cords of a Man, with Bands of Love. Goodness duly consi­der'd, engages to please the Bene­factor. 'Tis therefore said by St. Paul, That the goodness of God Rom. 2. leads Sinners to Repentance. 'Tis the most natural unconstrained Consequence that the Mind can regularly infer from his Clemency and Bounty. The Hearts of Men should be melted in tender Re­sentments of their unworthy Con­versation towards him, and en­couraged to return to their Duty, since he will graciously receive those who unfeignedly repent of their Sins: But the Event does [Page 11] not usually answer God's Aim. Men are harden'd in Sin by his Mercies.

3. When the Wicked abuse God's Blessings, defeat his Kind­ness, and frustrate the excellent Ends of it, he most righteously and severely continues their Pro­sperity, that foments their Lusts, and renders them more wilful and incorrigible, and the more guilty of their own damnation. What was said by Simeon, con­cerning the most glorious Gift of God, our Saviour, is applicable in this Case; Behold, this Child is set for the fall of many in Israel, and for a sign that shall be spoken against. When the riches of Grace offered in the Gospel, are despised and neglected, the blessed Savi­our of Souls is most justly or­dained to be the occasion of their [Page 12] sorer Punishment. So when the common Benefits and Mercies of God are ungratefully perverted by Men, to the dishonour of the Giver, they are by Divine Deter­mination ordered, for the aggra­vating of their Sins and Sentence. Prosperity is a fatal Ambush for their surprizal and ruin, according to that heavy Imprecation of the Psalmist, Psal. 69. 22. Let their Table become a snare to them: and that which should have been for their welfare, let it become a trap, an occasion of their falling. This judgment proceeds from the most terrible and inexo­rable Displeasure: 'tis better and more eligible to encounter all the storms of a raging World, than to enjoy the calm and security of a prosperous Sinner. For the more afflicted we are by Men, the more earnest are our addresses to [Page 13] God's propitious Throne, to in­cline his Mercy to regard and re­lieve us: but a Sinner, the more full fruition he has of the World, the more he forsakes and pro­vokes God, and the more he is abandon'd to his worst Enemies, his Lusts, and Satan. This will be amplified more in the follow­ing parts of the Discourse.

This being premis'd, we come to shew how Prosperity a­bus'd is destructive to Sinners, both meritoriously, as it induces a dead­ly guilt, and makes them obnoxi­ous to the revenging Wrath of God; and effectively as 'tis op­posite to the felicity and perfecti­on of Man, that consists in the renovation of the Image of God in the Soul, and in joyful Com­munion with him for ever. This [Page 14] will appear by the following Con­siderations.

1. Prosperity is the continual Incentive of the vicious Affecti­ons, the fleshly Lusts that war against the Soul; that deprive it of its Beauty, Order, Freedom, and Felicity. Man is compounded of Flesh and Spirit; by the one he communicates in nature with the Beasts, by the other he confines with the Angels. By the original Law of Union, the Body was subject to the Soul; and tho ta­ken from the Earth, did not op­press it, and hinder its Heavenly flight: The Flesh did not lust against the Spirit, nor the Spirit against the Flesh. But as the motion of the two Eyes in the Head is always uniform, and directed the same way; so Reason and Sence ac­corded, the Appetites were regu­lar [Page 15] and concentrick with the Mind. Upon this established order, the internal Peace and Holiness of Man depends. But by the rebel­lious Sin of Adam, the Soul lost its regal Power and Freedom: and as in the first temptation the Soul infected the Body, so now the Body infects the Soul. The carnal Appetite, the spring of Lust and Anger (that infernal pair that reigns so universally) over-rules the rational Will, and gives Law to Men.

The love of sensual Pleasures is natural to Men; as Temptati­ons are more charming and in­creas'd, 'tis more predominant. The Senses, the Fancy, and the Passions, are in a conspiracy a­gainst the Soul; and there is a continual circulation in their working, they excite one ano­ther. [Page 16] By the Sences pleasing things obtain an easy entrance into the Fancy; and Fancy has a strange power to charm or terrify by false Representations; it am­plifies the Evil, and heightens the seeming Good of things; and by the inspiration of Fancy, the Pas­sions are moved, and the Passions being allured, bribe and seduce the Mind, and draw the consent of the Will by the actual Pleasure that is mixt in the gratifying of them. And as Adam lost his In­nocence and Paradise by his com­pliance with the blandishments of his Wife; so the Soul loses its pu­rity and happiness, by yielding to the Desires of the Flesh that is in conjunction with it. For this reason, Man in his fallen State is called Flesh, as if there were no other Principle in his Nature, [Page 17] and of his Operations. The Spi­ritual and more noble Faculties, that were made for delightful Communion with God, are sunk into Carnality. The description of Men in their natural State, by the Apostle, is a full proof of this: We all had our Conversation in times Ephes. 2. past in the Lusts of the Flesh, fulfil­ling the desires of the Flesh, and of the Mind. 'Tis observable that the lusts of the Flesh, that spring from the sensual Part, are drawn forth into act by the concurrent Wills of the Flesh, and of the Mind. The nobler Faculties, the Under­standing and Will are depraved, and freely indulge the Carnal Ap­petites in their pursuit of Pleasures. Prodigious degeneracy of the rea­sonable Creature! Of this we have a resemblance in the marvel­lous transforming Power of Na­ture. [Page 18] If a Cyon be grafted into a Tree of another kind, the Fruit that grows on it will not be ac­cording to the Nature of the Stock, but of the Graft that over­rules the Sap, and turns it to its own quality. Thus the Beast is grafted into the Man, and the in­tellectual Powers are corrupted and carnal. The Mind is em­ployed to disguise the Ignominy and Guilt that attend the Lusts of the Flesh; and the Will consents to a submission to those ignoble and unruly Appetites. Man has only this privilege, that he is a more ingenious Brute, to spring new Pleasures, to make provision for his sensual Desires, and to ac­complish them.

Now in Prosperity, when the Senses are entertained with varie­ty of alluring Objects, the Fancy [Page 19] is more predominant and contagi­ous: It has more force, vivacity, and extent, the more 'tis conver­sant about sensible things: And the polluted Imagination is the most active and general Principle of corrupting the Heart: for the Mind transcribes a Copy of what is written in the Fancy, and pre­sents it with a false gloss to the Will, that is ready to chuse what brings actual pleasure. And the sensitive Affections are excited by the Fancy, so that the presence of a suitable Object, foments the warmth into heat, and turns the heat into fire, and the fire into flame. And the more the carnal Affections are indulg'd, the more they are inlarg'd, the more im­portunate and head-strong they become; and the Soul is utter­ly disabled from recovering it [Page 20] self from the besotted vile prosti­tution, to the ignoble and unruly Appetites. Millions had been less guilty and defiled, and less miserable for ever, if they had not been surrounded by pleasant Temptations and intanglements of Iniquity.

2. Prosperity occasionally in­censes the irascible Appetite: For the usual Incentives of Anger, are the crossing the Desires, and Con­tempt; and the stronger the De­sires, the more impatient they are to be controll'd; and in propor­tion to the height of mind, is the indignation for any contempt that is offer'd. Now prosperity makes the carnal Desires more exorbi­tant, and consequently raging when frustrated. Violent burn­ing Desires, when controll'd, pro­voke violent burning Anger: [Page 21] and Anger inflam'd, extinguishes the calm Light of Reason, be­comes blind and furious in re­venging apprehended Injuries. 'Tis the Inquiry joyn'd with Con­viction, by St. James, From whence James 4. 1. come Wars and Fightings among you? Come they not from your Lusts that war in your Members? The vo­luptuous, ambitious, covetous Pas­sions when disappointed, are the common and natural Causes of all the bloody Disorders in the World.

The other cause of Anger, is Contempt, either real or sup­pos'd; and that is more provok­ing to those, who rais'd by Pro sperity, look with a distance of Mind upon others below them. Prosperity in any kind, swels Men with a vain opinion of their Worth and Dignity; and makes [Page 22] them insolent and intolerable. There is a strange distemper of the Eyes in some Persons, where­ever they look, their own Image visibly encounters them. The reason of it is assign'd by an in­quiring Philosopher, 'That the visive Faculty has not spirits and vigour to penetrate through the Air to see other things, and the Air as a Glass makes the reflecti­on of their own Image. Thus one of a shallow and weak Un­derstanding, is continually repre­senting to himself his own con­ceited Excellencies. And Prospe­rity increases their esteem of them­selves unmeasurably above their just value. 'Tis like a Concave Glass that breaks the Rays, and dilates the visive Angle; and by a natural Inchantment, makes an exorbitant Figure, a Dwarf to [Page 23] appear a Giant. Now as Pride is the usual Concomitant of Pro­sperity, so there is no Passion so inseparable from Pride, and so proper to it, as Anger. By Pride Prov. 13. 10. comes Contention; 'tis the observa­tion of the wisest Man, confirm'd by universal Experience. Pride makes Men imperious and impa­tient, boisterous and stormy a­gainst all that offend them. Pride, Anger, and Revenge, like Ser­pents twine and wreath about one another. Pride interprets an Offence as an high Contempt, and raises Anger; and Anger pro­vok'd, takes proportionable re­venge to the conceived Injury. We have a Tragical Instance of this recorded in Scripture. * Ha­zael 2 Kings 8. 12, 13. when foretold by the mourn­ing Prophet, that he would stain himself with the Innocent Blood of [Page 24] the Israelites, slay their young Men with the Sword, and dash their Chil­dren, and rip up their Women with Child: He startled at it as an exe­crable Cruelty: And Hazael said, But what, is thy Servant a Dog that he should do this great thing? And Eli­sha answered, The Lord hath shewed me, that thou shalt be King over Sy­ria. When advanc'd to empire, he devested humanity. Pride ar­med with Power is furious at opposition; and the flaming Pas­sion, like a frightful Comet, pre­sages and produces terrible Effects. Thus 'tis evident how the Lusts of the Flesh are fomented by Pro­sperity.

2. Prosperity inclines Sinners to an impious neglect of God, that is a Sin of the highest Nature, and prolifick of innumerable Evils. [Page 25] All Sin is an irregularity, either in the excess or the defective Ex­treme, either in overvaluing and loving the Creature, or in the dis­esteem and indifference to the Creator, and Prosperity increases the aversion of the carnal Heart from God, in the same degrees as it strengthens the propensity to the World. For the opening this, it will be necessary to consider the essential and eternal Respects due from the reasonable Creature to God. And they are four com­prehensive of all the rest.

• (1.) A solemn thankful recog­nition of him as the Author of our Beings, and all the Comforts we enjoy.
• (2.) Supreme love to him.
• (3.) An humble fear of his Displeasure.
• [Page 26](4.) Entire obedience to his Will. As in this regular. Uni­verse, every kind of being has its proper End; so it cannot be denied, without the most evident absurdity, that God in all these respects is the chief End of Man.

(1.) A solemn thankful recog­nition of God, as the Author of our Beings, and all our Comforts, is continually due to him. The neglect of this is so contumelious to the Majesty and Glory of God, and so contrary to those most binding Obligations to his Mercy and Goodness, that 'tis an Offence infinitely provoking. In every Transgression the authority of the Lawgiver is despised; but this immediatly reflects dishonour up­on the Deity. As a common Fe­lony is a breach of the King's [Page 27] Laws, but Treason not only vio­lates his Laws, but strikes imme­diatly at his Person and Dignity. Now Prosperity inclines sensual Persons to this wretched neglect of God. The World, with all its desirable things has the Do­minion and full Possession of the Understandings, Memories, and Hearts of Men, and serious Thoughts, with warm Affections towards God are banish'd from them. 'Tis the Character of a Wicked Person, but most proper to him in his Prosperity, God is Psal. 10. 4. not in all his thoughts. Of this Impiety there are several Degrees: the highest is explicit Atheism, a disbelief of God and his Provi­dence, of his Being and Bounty; and this is sometimes occasioned by plentiful Prosperity. And the Consequences are, Pride that [Page 28] blasts the Mind, as it were, with Lightning, and Confidence in the things of this World. Of this we have astonishing Instances in the Scripture. Nebuchadnezzar transported in a vain-glorious flush of Joy, at the view of his mag­nificent Works, breaks forth in those lofty insolent Expressions; Is not this great Babel that I have built, for the House of my Kingdom, by the might of my Power, and the honour of my Majesty? as if he had been raised by his own power, and did not owe his Greatness to the King of Heaven. Thus 'tis charg'd against the Prince of Ty­rus, Thy Heart is lifted up because of Ezek. 28. 2. thy Riches; and thou hast said, I am a God, and sit in the Seat of God; and thou sets thine Heart as the Heart of God. He presum'd that his Throne for Glory and Stability [Page 29] was like the Divine Kingdom, that cannot be shaken, and forgot that he was a frail Man in a mutable World. Plentiful Prosperity is so strong a Temptation to Atheism, that a wise and holy Saint ear­nestly deprecated it as a pernicious Snare: Give me not Riches, lest I Prov. 30. 9. be full and deny thee, and say, Who is the Lord? The Carnal Heart, in the full fruition of the World, is apt to ascribe all to the course of Nature, or to humane Contri­vance and Endeavours, without any serious acknowledgment of the Divine Liberality and Benefi­cence. Prodigious Ingratitude, and equal Folly! As if one should imagine that a Fountain of Wa­ter had not its original from the Sea, but from the Marble Stones, through which it immediatly and visibly springs. Or as if it were [Page 30] requisite the Hand of the Giver should be as visible as his Gifts.

Now altho few arrive to this heighth of Impiety in actual Thoughts and open Words; yet prosperous Sinners are always guilty of an interpretative and virtual denial of God: they have not a solemn grateful re­membrance of their Benefactor and his Benefits, and a due sense of their dependance upon him. It was the wise and holy Counsel of Moses to Israel, When they should be possest of Canaan, a place full of delight and profit, * When thou Deut. 6. 12. shalt have eaten, and art full, then be­ware lest thou forget the Lord. The Caution so enforc'd, intimates a sinful disposition in the carnal Heart, in Prosperity to neglect God. There may be a notional remembrance of him in the Mind, [Page 31] a naked ascription of all good things to his Providence, a com­plemental visit in exterior Wor­ship; yet without an inward cor­dial sense of our dear Obligations for his most free Favours. The Apostle charges the Rich in this World, not to trust in uncertain Riches, but in the living God. So foolishly are Men prone to depend for pro­tection, reputation, and provisi­on of all things upon their Estates, as if they were unconsumable, and neglect God their Rock, who is the alone sufficient Foundation of all our Hopes and Comfort.

(2.) Supreme Love to God is an indispensable Duty from Men upon the account of his most amiable Excellencies and Benefits. Thou shalt love the Lord with all thy Heart, with all thy Soul, with all thy Strength, and with all thy Mind; [Page 32] this is the first and great Command­ment, and consequently a cold­ness and indifferency to God▪ much more a strong aversion from him, is a sin of the most heinous nature: now Prosperity has a special malignity to disincline the Heart from God. The su­preme Love of God includes an Act of the Understanding, a tran­scendent esteem of his Favour; Thy loving-kindness is better than Life; it inspires the Soul with ar­dent desires after him; My Soul follows hard after thee; it produces the most joyful satisfaction in Communion with him. The Thoughts of God are unspeakably precious and sweet; the Ordinan­ces, the blessed Means of con­veying his Grace, are highly va­lued; and Sin that displeases and separates from God, is hated as the [Page 33] greatest Evil. Now the Soul must be refined to a heavenly temper, to some degrees of An­gelical Purity, before 'tis capable of Light to see his spiritual Excel­lencies, and Love to enjoy them. And if the Soul does not make the Body Heavenly and Spiritual, the Body will make the Soul Earthly and Fleshly. From hence it is that the affluence of things plea­sing to the Senses, fastens the carnal Heart to the World as its Happiness and Heaven; it dar­kens the Mind, and vitiates the Affections, that the Soul can nei­ther taste nor see how good the Lord is. 'Tis the universal Character of Men in the carnal State; they are lovers of Pleasure, more than lovers of God. And a remisser de­gree of Love is comparative Ha­tred. A Sin of astonishing guilt, [Page 34] and not less odious to God, and damning in its Nature, tho little observed and resented by carnal Men: for the highest dis­honour of God is complicated with disobedience in it. A Sin that deserves and inflicts the sorest Punishment; for God alone, whose goodness is infinite, can make us perfectly and eternally happy; and the spiritual separa­tion from him is such an unvalua­ble An non paena satis est te non amare? Aug. Conf. loss, that when truly under­stood, is the foundation of the heaviest sorrow.

(3.) The Fear of God, is a most distant affection from the Heart of the foolish Sinner in his Prosperity. The Fear of Reve­rence, and the awful esteem of God, that proceeds from the re­flection upon his glorious great­ness, is a grace that remains in Hea­ven: [Page 35] the Angels in all their bright degrees of Excellence cover their faces before his Throne. The fear of Circumspection that restrains from displeasing him upon the ac­count of his Justice and Power, is a proper Affection to Men in the present state. The Blessed in Heaven are above this Fear, being confirm'd in a state of unchange­able perfection and felicity: the Damned in Hell are below this Fear, in that no change can make their Condition worse: but 'tis most useful and congruous in this middle state. This Fear of God is the beginning of Wisdom, the first and chiefest part of it in respect of Order and Dignity. For the true Notion of Wisdom, consists in the foresight of Evils, in the choice and use of effectual means to avoid it, and it is the best [Page 36] Wisdom that avoids the greatest Danger. This Fear is the Prin­ciple of Conversion from Sin to Holiness; exciting us to make God our Friend, who is so dread­ful an Adversary, so Holy and Just, that he will not connive at Sin, and spare the Guilty and Im­penitent; and so powerful, that with one stroke he can utterly de­stroy his most stubborn Enemies. Carnal Security is directly oppo­site to this Fear of God, and no­thing does more harden and forti­fy Men in Security, than a pro­sperous State. The Voluptuous and Sensual are without appre­hension of Danger, till imminent and in their view. Because they Psal. 55. 19. have no changes, therefore they fear not God. Uninterrupted Prospe­rity tempted them to Atheistical Security: and as none are sollici­tous [Page 37] and in anxiety, lest the Sun, whose presence is the support and beauty of the World, should not arise in the morning, because its regular course is establish'd and constant; and it would be a Mi­racle contravening the Order of Nature if it should be stop'd; Thus the long enjoyment of Plen­ty, and Ease, and Peace, renders Men constantly secure and fear­less, as if the tenor of their Pro­sperity were invariable, and no evil could disturb it; or at least they will set back the expectation of Evil at a great distance, like those prophane Scorners mentioned by the Prophet, They say, the Vision he sees is for many days to come, he pro phesies of the times afar off, and with a brutish stupidity, slight the Divine Threatnings. And from hence it follows, that none are so [Page 38] rebelliously and boldly disobedi­ent, as the prosperous Sinner; which is the fourth thing to be considered.

(4.) Entire Obedience is due to the Supreme Lawgiver, who is able to save and destroy for ever: yet he is mercifully in­clin'd to pardon the Infirmities of Men, and greater Sins retracted by Repentance. There are Sins of Ignorance, when a Man dashes blindfold against the Law; and of suddain surreption, when there is no time to deliberate, and for recollection; and the best are not exempted here from Sins of this nature: there are Sins of deadly malignity, when Men are care­less of God's Commands, and in­dulge their Lusts, tho not without some remorse. But the prospe­rous Sinner is usually most pre­sumptuous, [Page 39] he sins with a high hand, and incurrs a greater guilt, and shall be exposed to greater punishment. When the Fear of God is extinguish'd, Luxury takes the Reins, and breaks through the Hedg of the Law, without feeling the wounding Thorns, the fearful Threatnings in it; and drives on through all the degrees of Sin. 'Tis the aggravation of the Israe­lites Ingratitude; Jesurun waxed Deut. 32. 15 fat, and kicked; and lightly esteemed the Rock of his Salvation. They were like Beasts high fed, that be­come fierce and untractable, will endure no Yoke upon them. The prosperous Sinner securely despi­ses the Commands of God, and by an implicit Blasphemy dares his offended Omnipotence, as if he were stronger than the Lord. He concludes his safety from his [Page 40] present success, and says in his Deut. 29. 19, 20. heart, I shall have peace, tho I walk in the imagination of mine heart, and add sin to sin: The Lord will not spare him, but the anger of the Lord shall smoke against that Man to his destruction.

3. Prosperity exposes dange­rously to the tempting Power of Satan, whose Subtilty, Malice, and Diligence, is always exercised in training Men to Perdition. His destructive Power cannot make immediate impressions on the Soul, but he tempts by Objects without, and the Affections with­in; the World and the Flesh that are in combination with him. He is accordingly stiled, the God of 2 Cor. 4. this World, as he reigns in the Men of the World, by using the things of the World, to obtain and esta­blish [Page 41] his Kingdom. He blinds their eyes by glittering Temptati­ons, deceives and surprizes them by his Fallacies. And altho 'tis difficult to conceive and unfold his internal Agency, and pernici­ous Operations; and 'tis certain he cannot make a forcible entry into the Soul, and tempt with preva­lency and success, without the consent of the Will, yet we are told, that he is a prime Mover in the sins of Men. He entred into Judas, and by putting a lustre on the Silver, exciting his covetous desires, prevail'd with him to be­tray the Lord of Glory. He works Ephes. 2. 2. powerfully in the Children of Disobedi­ence. They are as it were pos­sess'd and acted by his strong In­citations. They are said to be ta­ken 2 Tim. 2. l. captive by him at his Will. 'Tis an allusion to the catching of [Page 42] Beasts; when by the address and craft of the Hunters, they are drawn or urg'd into the toil pre­pared for them. Now Prosperi­ty furnishes him with the Materi­als whereof he weaves the most fatal Snares: for his strength and art to destroy principally lie in specious Representations, and fallacious Promises of happiness in the enjoyment of worldly things. This will appear, by con­sidering,

1. That pleasant Temptations are most apt to seduce the Souls of Men to ruin. As in sowing the Earth, when there is a congruity between the Soil and the Seed, 'tis nourish'd and springs up to a plentiful Harvest. So when Temptations are suitable to the heart, they are entertain'd with complacency, and are productive [Page 43] of actual Sins. Every Man is James 1. 14, 15. tempted (cum effectu by Satan) when he is drawn away by his own Lust, and enticed: the sensual Appetite is drawn forth by things grateful to it: Then when Lust hath concei­ved, it bringeth forth Sin; and Sin, when 'tis finish'd, bringeth forth Death. When the Appetite has obtain'd the consent of the Will, the compleat act of Sin follows; and Sin habitually indulg'd, ends in Death.

Some Temptations of Satan are of such a black Complexion, and so terrible to humane Nature, that the Soul resists them, till by violence and restless importunity 'tis overcome: But by the At­tractives of Pleasure he easily prevails. As in cutting of 'Tim­ber, if on strikes cross the Grain, there is strong resistance; but if [Page 44] the blow follows the Vein of the Wood, it easily cleaves asunder. The Temptations of Riches, Ho­nour, and Pleasures, are so de­lightful, that the Devil commands or perswades Men to a compliance with them.

Besides, his malice in pleasant Temptations is less discernible; and consequently Men do not by Circumspection, and Prayer for Divine Grace, preserve them­selves from the mischief of them. If we are fiercely assaulted by unnatural Temptations that cause extraordinary Agonies of Spirit, we seek for supernatural Assi­stance, and fortify our selves with holy Resolutions against the open Enemy. But by the pleasures of Sin, he insinuates into Mens Hearts, and feeds the deadly Dis­ease so gratefully, that they dis­cover [Page 45] not their danger till past re­covery. Therefore he destroys more by his Serpentine Suggesti­ons, by winning Charms, than by fiery Rage. Indeed he is never more a Devil, than when he de­ceives; and we are divinely warn'd of his Guile, Devices, and Wiles, that we may not be surpris'd and ruin'd by our invisible Adversary.

2. Plentiful Prosperity affords variety of Temptations, which he makes use of to prevent the satie­ty and dislike that the same repea­ted Temptations would cause. Since Man was divided from God, the true Center of the Soul, he breaks into a thousand irregular Desires; and in the Apostle's phrase, serves divers Lusts and Plea­sures: and the Vanities of the World do rather cloy than satisfy; that which brings transporting [Page 46] Joy at first, by continuance be­comes nauseous and insipid. Now the Tempter, with the abundance of Prosperity, so orders his temp­tations, as to take off the weari­ness of one pleasure by another, and keeps his Slaves in the Magi­cal Circle of Variety. As a rich Epicure provides a Universe of Luxury, commands the four Ele­ments to make a show, Nec mora, quod pontus, quod terra, quod educat aer, poscit. the Earth, the Air, the Water, of their Treasures, and the Fire of its Art to dress them, thereby to ex­cite the languishing Appetite, to give a relish to Intemperance, and satisfy the greedy Eye, as well as the blind Belly. Thus Satan, the Architect of Pleasure, brings out of his Storehouse several kinds of delightful Temptations, to rein­flame the Carnal Appetite when sated: without variety desire often [Page 47] fails the Man, and Pleasure fails the Desire. Voluptuaries are dissolv'd in the changing streams of Pleasure.

3. Idleness, that is often the concomitant of Prosperity, gives him a tempting opportunity, and makes Men more receptive of his temptations. The Sin and De­struction of Sodom was from hence. This was the Iniquity of Sodom, Ezek. 16. 49. Pride, fulness of Bread, and Idle­ness was in her, and her Daughters. The idle Person prevents the De­vil, beckens the Tempter to do his Office. When the House is empty, the Mind not exercis'd with better Employments, and the Heart is loose and unguarded, the Tempter is invited to take Posses­sion.

Idleness is directly opposite to Life, as well as Felicity. To [Page 48] live, is to be in action. Inanimate things are only bound with a dead rest. And amongst inanimate Bodies, as they ascend in Perfe­ction, they are more Active. The Heavens that excel in scituation and qualities all things that are without Life, are in continual mo­tion. And Man's Felicity consists in the most perfect Actions of the most perfect Life; in the Vision and Enjoyment of the Blessed God. Now Man naturally being avers from a state contrary to Life and Felicity, if he is not employ­ed in business becoming the reaso­nable immortal Soul, rather than languish in idleness, is active in making provision for the Flesh, to fulfil the Lusts thereof. Time is tedious, and that it may pass a­way pleasantly, Men seek for Diversions that are usually either [Page 49] sinful in their own Nature, or connext with Sins.

A lawful Employment, is a double security against Tempta­tions: Partly Divine, as it enti­tles us to God's Providence over us; for whilst we are obeying his Command, we are encouraged by his Promise, that he will keep us in all our ways; either prevent Temptations, or afford us assi­stance to vanquish them: And partly Natural; for whilst we are diligently exercis'd in a lawful Calling, the Mind is not at leisure to attend the Temptation, and the Senses do not so easily admit those Objects that betray the Soul. And 'tis observable, that God, who is merciful in his Cha­stisements, orders that fallen Man should obtain the Fruits of the Earth to support his Life by the [Page 50] sweat of his Brows, that his un­cessant Labour might preserve him from Idleness; which to cor­rupt Nature is the seminary of so many vile Lusts.

4. As the Temptations of Prosperity make Men an easy Prey to Satan, so they keep them in the most perfect and miserable bondage under his Power. When he has taken hold of their Affecti­ons, he leads them captive at his Will. They are freely drawn by the pleasing force of his Temptati­ons: they are voluntary Slaves, and in love with their Captivity. 'Twas the cruel and crafty advice offer'd to the Athenians, to keep the subdued Inhabitants of Egina from rebelling, to cut off their Thumbs, that they might be Ut remos agere possint, hastas tra­ctare non possint. uncapable to manage a Spear, and by War obtain a victorious [Page 51] rescue from their Tyranny, but be fit to pull the Oar in the Gal­lies. 'Tis an Emblem of Satan's dealing with his Slaves; for by the pleasures of Sin, their Hearts are weak, disabled from vigorous and holy Resolutions to resist his power; they cannot make use of the Armor of God for their De­fence: and their Lusts are strong, they are patient of his Drudgery, constant at the Oar, and faithful to their Chains. And from hence 'tis evident that Men are never more dangerously under the de­structive power of Satan than when they enjoy Prosperity.

3. Prosperity is destructive to many, in that it affords them ad­vantages to corrupt others, and reciprocally exposes them to be corrupted by others. Persons in Dignity, Wealth, and Power, [Page 52] when depraved in their Inclinati­ons and Actions, are like publick Fountains poison'd, that convey a spreading ruin abroad. Haec enim conditio su­periorum est ut quicquid faciunt prae­cipere vide­antur, & pernitiosissi­mus est malae rei maximus quis (que) au­thor. Quintil. Their evil Example has a pernicious In­fluence, and more commanding Efficacy as a Rule, than their Laws they ordain as Rulers. The Man­ners of Princes are as current as their Mony, that being stamp'd with their Image and Superscrip­tion, tho the Metal be base, passes freely among the People. The reason of it is evident, for with­out the restraints of shame and fear, the sensual Passions are rio­tous and licencious.

Shame, is a displeasure at Evils that are attended with dishonour and infamy, especially at sinful Evils that are so shameful in their own Nature, that the most sor­did things in comparison are less [Page 53] ignominious. Now foul Vices when practis'd by Men of conspi­cuous Eminence, do not seem with that turpitude and deformity as is inherent in their Nature. As a muddy Vapour drawn up by the Sun, and enamel'd with the Rays of Light, appears amiable to the Eye, not dreggy and foul as 'tis in it self. Innumerable miscarry by the vicious Examples of Persons in Honour; for when Sins are gilded over with credita­bleness, many think it necessary to be unholy, that is, truly vile, that they may be fashionably no­ble. And when those that are in Power abuse it, as a privilege for licenciousness in Sin, inferi­ors are viciously bold, expecting Facility and Indulgence in the pardoning those Faults of which their Superiors are guilty: And [Page 54] those who do not fear to be pu­nish'd, do not fear to sin. Thus amongst the Heathens, Lascivious­ness Ipsa vitia religiosa sunt, atque non modo non vitantur, sed coluntur. Lact. was lawless, because they a­scribed their vicious Passions to their supposed Deities, and did not fear their revenging Justice for what was practis'd by them. Besides, Prosperity exposes the Rich and Great to be more cor­rupted by others. Servile Spirits will be cruelly obsequious to the Humors and Lusts of those upon whom they depend, and the rea­dy Instruments of accomplishing their irregular Desires. 'Tis their Interest to please them, from whom they receive Favours and Benefits. And how few have so firm a Vertue, as to break the twisted Temptations of Pleasure and Profit? The Rich and Great in the World, are usually attended [Page 55] with a train of Dependents, or vicious Associates, whose compli­ance is very influential to harden a vicious Disposition into a cor­rupt Habit. These are under­workers to Satan the Master­tempter, and feed the double Ele­ment of infernal Fire, Lust and Rage, in the Breasts of those with whom they converse. 'Tis the peculiar misery of Men in a high and flourishing Condition, that they have many Non me potes uti a­mico & adu­latore. Pho­cion Anti­patri. Flatterers, and few Friends. Few or none dare faithfully represent their Sins and Danger, lest the sight of their Guilt in its true reflexion, should offend them. As Love is blind to others, so especially to one's self; and mercenary Wret­ches, by the most vile flattery, endeavour to make them believe of themselves, what is pleasing [Page 56] to them to believe. Such to in­gratiate, will commend the mere shadows of Vertue, as substantial Vertue; and excuse real gross Vices, as but the shadows of Vice. By deceitful Arts they colour and conceal the native ugliness of Sin, under a thin appearance and name of Nullis vi­tiis desunt pretiosa no­mina. Plin. Vertue. The arrogant and revengeful, they call generous; the covetous, frugal; the lascivi­ous, gentile; the prodigal, magnifi­cent; the malicious, wary and cau­tious; the brutish and secure, cou­ragious. The Conversation of such is infinitely dangerous and corrupting: for under the dis­guise of Friendship they are the most deadly Enemies. What greater danger of being poison'd can there be, than when by Art the taste of Poison is taken away from the Poison, and there is [Page 57] no suspicion of the Traitor that gives it? Thus 'tis further evi­dent, that Prosperity is very dan­gerous to the Souls of Men.

4. The Prosperity of Sinners usually renders the means of Grace ineffectual, that should reclaim and reform them, and conse­quently their Destruction is re­mediless. The Means of Grace are Internal or External: Inter­nal, the motions of the Holy Spirit, and the Convictions and Excitations of Conscience: Ex­ternal, the Ministry of the Word, and the Counsels of faithful Friends; all which are usually made frustrate and inefficacious by the Vices and Lusts of the Prosperous.

1. Prosperity makes Sinners more uncapable of receiving the heavenly Impressions of the Spi­rit, [Page 58] and obstinate in resisting his gracious working. The Flesh and Gal. 5. the Spirit are contrary: And ac­cordingly as the carnal Appetite has dominion and over-rules in Men, such is their opposition to his restraints from Evil, or his motions to what is holy and good. The sensual have not the Spirit. Jude. They wilfully refuse to give ad­mission to him, when by inward impulses he sollicits them; and have a stubborn and active con­trariety to his Attributes and gra­cious Operations. He is stiled the Spirit of Power, and Love, and a sound Mind. He communicates a sacred Sovereign Vertue to the Soul, whereby the irregular Pas­sions are reduc'd to the obedience of the sanctified Mind, and the reigning power of Sin is dissolv'd. He is a free Spirit, and restores [Page 59] the Soul to true and perfect Liber­ty, by inlarging the Will, and making it commensurate with the Divine Will: and from hence it is the inseparable Character of a converted Person, he is willing to do what God will have him do, and to be what God will have him be. But sensual Persons, by the pleasant infusions of servility from the Tempter, and carnal Objects, have lost their power and Nec te pos­se carere ve­lim. desire of spiritual Liberty, and resist the holy Spirit, when he offers to break the Bands of their Lusts. The Spirit in con­verting the Soul, inspires it with heavenly Love to God for the ever-satisfying beauty of his Per­fections; and from Love pro­ceeds intellectual delight in com­munion with him, in affectionate ascents to him, and his gracious [Page 60] descents to the Soul: but the Sen­sual are fastned in the Mire of their sordid Pleasures, and can take no heavenly flight, and relish no divine Comforts. The Spirit produces a sound Mind, to judg sincerely of things as they are. And from hence the corrupting Vanities of the World lose their attractive Charms, and eternal things appear in their reality and excellency, and are chosen and sought with persevering dili­gence. But the sensual Heart is a perpetual Furnace, whose Smoke darkens the Mind, that it cannot discover sublime and heavenly Excellencies; and whose impure Heat fires the Will, that 'tis ear­nest in the pursuit of fleshly Plea­sures. Briefly, nothing does more quench the Spirit in his illumina­ting, quickning, and attractive [Page 61] Operations, than Sensuality: and nothing more heightens sensuali­ty, and increases the aversness of carnal Men to the holy Law of God, and makes their Conversi­on more difficult than Prosperity. Indeed, the Spirit of God can by effectual Grace convert the most unprepared habituate Sinner, the most obstinate Enemy of Holi­ness; he can melt the most rocky stubborn Heart, into a holy soft­ness and compliance with its Du­ty; for creating Power is of in­fallible Efficacy; and there are some Objects and Miracles of Divine Grace, that are the ever­lasting Monuments of its glorious Power in subduing the most fierce violence of rebellious Sin­ners. But the Spirit of God does not work as natural Agents, that are active to the extent of their [Page 62] Power. The Winds blow with all their force, and the Sun in­lightens the Air with all its luster. The holy Spirit is an intelligent and voluntary Agent, whose Power in working is regulated by his Will, and directed by his Wisdom. There are some things repugnant to the Divine Attri­butes, 'that 'tis impossible God should do them: the Apostle saith, that God cannot lye, for 'tis contrary to his Truth, one of his essential Perfections. And 'tis as impossible that he should do any thing unbecoming his Wisdom. He threatned the sensual World, My Spirit shall not always strive Gen. 6. with Man, for he is Flesh; that is, corrupt and indulgent to his flesh­ly Appetites, and alway oppo­sing and controuling the pure Mo­tions of the Spirit. We read that [Page 63] our Saviour could do no mighty Mark 6. 5. Works in his own Country, because of their unbelief: Not as if their Infi­delity abated his Divine Power, but they were unprepared to re­ceive benefit by them, his Mira­cles would have been cast away upon such inconvincible Persons. Who will sow the barren Sands, or water dead Plants, or give a rich Cordial to a furious Patient that will spill it on the ground? And 'tis an Act of Justice to de­prive Sinners of those Inspirations which they have so long resisted. Those who are tender and tracta­ble, and unfeignedly resign up themselves to his conduct in the Ways of Life, shall receive more powerful Influences to perfect the blessed Work begun in them: He will give more Grace to the humble: But those who are so far from va­luing [Page 64] his Graces and Comforts, that should be received with the highest respect, that they ungrate­fully despise them, and rebel a­gainst his Motions and Counsels, he righteously deserts. St. Stephen in his Charge against the Jews, to compleat the aggravation of their Sins, reproaches them; Ye stiff­necked, and uncircumcised in Heart, Acts 7. and Ears, ye always resisted the Holy Ghost. The obstinate Sinner re­bels against his Authority, and contemns his Mercy. The Temp­ter with his Charms is presently entertain'd, as the Devils easily enter'd into the Swine; but the Holy Spirit with his gracious Of­fers is rejected. Wretched Indig­nity! rather to obey a Slave and an Enemy, than the lawful Sove­raign.

[Page 65]If the Saints grieve the Spirit of God, by a wilful neglect of his assisting Grace, and fall into presumptuous sins, altho from the perfection of his Nature he is not capable of passionate grief, yet he infinitely dislikes their sins. And as grief when 'tis oppressing, causes the Spirits to retire to the Heart, and Nature is as it were shut up in its springs, and obstructed from communicating agility and vivacity in the ordinary operations of the senses: thus the holy Spirit when grieved withdraws, and there follows a disconsolate eclipse and interruption of his re­viving quickning presence. But the indulgent habituate Sinners, provoke him finally to leave them to their own Lusts. 'Tis true, his deserting them is usually gradual, as in a consumptive Per­son [Page 66] the stomach, the colour, the strength, decline by degrees, till Nature sinks irrecoverably under the Disease; so the motions of the Spirit in those who have often repell'd them, are not so fre­quent and vigorous as before; his after calls are weaker, wasting, and dying every day, till his to­tal withdrawing from them. How fearful and hopeless is the state of such a sinner? This spiritual Judgment always proceeds from inexorable severity, and ends in the eternal ruin of sinners. For without the Spirit's supernatural working, they can never be re­newed to Repentance, never recon­ciled to God. They may for a time live in a voluptuous course, or follow the Business of the World; and a little breath may separate between them and Hell, [Page 67] but they shall at last die in their sins, in an impardonable state for ever. 'Tis said of the Jews, They rebell'd and vexed his Holy Spirit, therefore he turned to be their Enemy, and fought against them.

2. The Convictions and Exci­tations of Conscience are preven­ted, or made ineffectual by the prosperity of sinners. Consci­ence is the applicative Mind that respects Practice; it directs in our Duty, both by inhibitions from what is evil, and by instigations to what is good; and by compa­ring our Actions with the Rule, testifies our innocence or guilt, and approves or condemns us.

This intellectual Ray was planted in us by the wise God in out Creation, and extended to the Divine Law, the Object and End of it, to keep us to our Duty. [Page 68] And since our revolt, 'tis being enlightned and sanctified the vi­tal Principle of Conversion to God, the powerful means of res­cuing the lapsed Soul from its pro­stitution to the Flesh, and reco­vering it to a temper of Purity becoming its Original Excellence, and Relation to the Father of Spirits. 'Tis true, the Love of God is the primary Rule of our Duty, and the Holy Spirit is the Efficient of our Renovation; but the inlightned Conscience is the immediate Rule, and the imme­diate Mover of us to return to our Duty. And if Conscience, which is the Eye of the Soul, be covered with a film of Ignorance, if it be blear'd with the false glit­terings of the World, if it totally neglects its Office, or makes but a cold application of saving Ter­rors [Page 69] that may controul the li­centious Appetites, if it be dis­regarded, when it suggests and excites to our Duty, the sinner is hardned and setled in his lost state. Now Prosperity foments the sensual Affections, that ob­scure the Light of Conscience, that corrupt its Judgment, that smother and suppress its Di­ctates, or despise and slight them, that 'tis powerless, tho constitu­ted God's Deputy to order our Lives.

1. Affected Ignorance is the usual Concomitant of sensual Lusts: for the enlightned Con­science will convince, and con­demn Men for their Polluti­ons, and force them here to feel the beginning of sorrows, and thereby make them apprehensive what the issues and consummation [Page 70] will be hereafter, and this will cast an aspersion of bitterness up­on their sweet sins, and lessen the full pleasure of them. From hence our Saviour tells us, Every John 3. 20. one that loves to do Evil, hates the Light, neither cometh to the Light, lest his Deeds should be reproved; that is, by the instructed and awakned Conscience. Men love darkness to cover their nakedness and foul deformity. They are averse from knowing their Duty, and will not search, lest they should discover such terrible Truths that cross their sensual Humour. The Apostle foretells, That Scoffers 2 Pet. 3. 5. should come in the last days, who are willingly ignorant of the beginning and end of the World, as if there were no Divine Maker of all things, who has power to destroy them, and consequently no Judg [Page 71] to whom Men must be accounta­ble for their disobedience to his Laws: they assent to the most evident Absurdity, that all things were and shall continue in the same tenor: and the cause of their willing ignorance is insinua­ted in the Character that describes them, that they might walk after their own Lusts, more securely, freely, and joyfully.

2. Sensual Lusts do not only hinder Mens search after Know­ledg, but obscure the Light of Conscience, and corrupt its Judg­ment. There is such an intimate Communion between the Soul and the Body, that interchanga­bly they corrupt one another: the sins of the Flesh sink into the Spirit, and corrupt the moral Principles, from whence the sen­sible Conscience springs of Good [Page 72] and Evil. And the sins of the Spirit, Infidelity, Incogitancy, Error, Security, break out in the Deeds of the Body, and make the Flesh more outragious in its Desires. St. Paul declares, that Titus 1. 15. unto the defiled and unbelieving, no­thing is pure; but even their Mind and Conscience is defiled. A purged Heart is requisite for a clear Mind; but where Lust dwells, it taints and perverts the practical Judg­ment; from whence so many Disorders follow in the Life. The natural Conscience in ma­ny Cases, in its simple judg­ment of things, sincerely declares what is to be done, and what to be avoided; but when compoun­ded and stain'd with a tincture of Sensuality; it judges according to the Desires. The rebellious Is­raesites in the Wilderness are de­scribed, [Page 73] It is a People that do err in Psal. 57. 10. their Hearts: the Heart was the erroneous Fountain of all their Miscarriages, and forty Years in­struction could do them no good. Those who are given up to carnal Delights, and are in a confedera­cy with the gross Senses, even their directive and judging Facul­ty is carnal in its apprehensions. A reprobate Mind, and vile Affections, are naturally and judicially the Cause and Effect of one another. Even natural Truths that are plain and bright, as the essential di­stinction between moral Good and Evil, between Vertue and Vice, and the belief of a Judg­ment to come, that is inseparably connext with it; yet through the perversness and crookedness of Mens Hearts, are strangely dark­ned. Men wish according to [Page 74] their carnal Interest; and what they wish, they would fain be­lieve; and as when there was no King in Israel, every one did what was good in his own Eyes: so if there were no after-reckoning, Men would, without the check of Conscience, follow the Wills of the Flesh, therefore they are Atheists in desire, and if not sca­red by the pangs of a throbbing Conscience, will be so in their thoughts.

The Heathens cancell'd the Law of Nature, and transgress'd all the Rules of Duty and Deco­rum; they securely indulg'd those Lusts that are a derogation and debasement to the reasonable Creature, and make Men below Men. The reason of this prodi­gious degeneracy was, their Man­ners corrupted their Minds. St. Paul [Page 75] charges the Ephesians, not to walk Ephes. 4. 17, 18, 19. as the other Gentiles, in the vanity of their Minds, having the Understand­ing darkned, being alienated from the Life of God, through the Ignorance that is in them, because of the blindness of their Heart; who being past feel­ing, have given themselves over to lasciviousness, to work all uncleanness with greediness. A dead Consci­ence, and a dissolute Life, are in­separable. And how many that are surrounded with the Celestial Beams of the Gospel, are as im­pure and impenitent, as those in the black Night of Paganism? They stand at the entrance of the bottomless Pit, yet do not smell the Brimstone that inrages the Fire there: the flames of their Lusts, have feared their Consciences to a desperate degree of hardness and insensibility. Of such the [Page 76] Apostle speaks, But these, as natu­ral 2 Pet. 2. 12, 13. brute Beasts, made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own corruption; and shall receive the Reward of Unrighte­ousness, as they that count it pleasure to riot in the day time; spots they are, and blemishes, sporting themselves with their own deceivings, while they feast with you. They violated all the Prescriptions and Restraints of natural Reason, they had lost all the ingenuous bashfulness of the humane Nature, and pleas'd themselves in their false licentious Principles, whereby they endea­voured to justify their enormous Actions, and set a superficial gloss upon their foul Deformities. Now a seduced and seducing Mind, make the conversion of a Sinner most difficult. Whilst the Judg­ment [Page 77] condemns what the Affecti­ons approve, Men are not so in­vincibly and irrecoverably lost; the inlightned Conscience is an earnest of their return to their Duty. But when the Spirit is deceived, the flesh always pre­vails; and Men are most disso­lute, corrupt, and desperately wicked. Our Saviour says, If the Light that is in us be Darkness, how great is that Darkness? how disorderly and ruinous will the course be? If the Salt hath lost its savour, wherewith shall it be salted? If the Conscience, that should be as Salt to preserve the Soul from tainting Pleasures, be corrupted, wherewith can it be restored?

3. Fleshly Lusts smother and suppress the Dictates and Testi­mony of the enlightned Consci­ence, that they are not influential [Page 78] upon the Life. The Dictates of Conscience are in a direct Line, instructing and advising Men in their Duty: the Testimony is by reflexion upon their Errors from the Divine Rule, and condemn­ing them for their Guilt.

1. The Dictates of the in­lightned Conscience are supprest. 'Tis the observation of [...]. Arist. l. 7, &c c. 3. the Phi­losopher, concerning sensual Per­sons, that they have Reason in the Faculty and Habit, but not in the Use and Exercise. The pra­ctical Understanding declares our Duty, that 'tis absolutely necessa­ry to obey God; and Men assent to it in the general: but when this Principle is to be applied to Practice in Particulars that are un­grateful to the corrupt Will, Lust draws a Veil over it, that it may not appear to check the sensual [Page 79] Inclinations. Whilst the Mind seduc'd by the Senses, is intent up­on the pleasing Object, it does not actually and strongly consider the Divine Command; and Con­science is brought under the con­troul of the impetuous Passions. The Light of Reason, as well as of Divine Revelation, discovers, that the blessed Beginning, and the happy End of Man, is to be like God, and to enjoy his Love; but when there is a competition between his Favour, and the things of the World, the carnal Heart suppresses the Dictates of the Mind, and makes a blindfold choice of things present and sen­sible, as if Man were all Earth, and there were no spark of Hea­ven within him.

The Heathens are charged by St, Paul,—That they with held the [Page 80] Truth in Unrighteousness. The No­tion of God as the Supream Law­giver, and to be obeyed accord­ing to his Law imprest upon Con­science, was a natural Truth, and should have reign'd in their Hearts and Lives; but they would not suffer it to exert its Power in or­dering their Actions. There is a natural Miracle seen in Egypt every Year; when the River Nilus over­flows the Plains: many living Creatures are half form'd, and part remains slimy Earth, with­out Life or Motion.

Such Monsters were the ungodly and unrighteous Heathens; half Men in their Understandings, and half Mud in their filthy Affecti­ons. [Page 81] And there are innumerable such Monsters in the Christian world.

2. The Testimony of Consci­ence is supprest and neglected by the prosperous Sinner. If Con­science be in some degree Righte­ous, and faithful in its Office, and reproves him, and sets his Sins in order before his Eyes; he will not regard its earnest Warnings. He is as unwilling to hear that sincere Witness in his Bosom, as Ahab was the inflexible Prophet Micaiah; of whom he said, I hate him, for he doth not prophesie Good of me, but Evil. Prosperity affords many diversions, whereby the sinner shifts off conversing with Con­science, and remains ingaged in his sinful state. I hearkned, and heard, saith the Prophet Jeremy, but they spake not aright; no Man repented of his Wickedness, saying, [Page 82] What have I done? What foul igno­minious Acts, how defiling and debasing my Soul, how offensive to the pure Eyes of God, who is so glorious in Majesty, and dread­ful in Power? Such a sight of Sin would make the Conscience boil, and chill the Passions, and urge sinners to return to their Duty. But whilst they prosper, they are obstinate in Rebellion; Every one turn'd to his course, as the Horse rushes into the Battel. As the Horse when inflam'd, by the noise and other Accidents of War, furiously rushes to his own destruction: thus sinners when they encounter alluring Objects that divert the Mind from serious consideration, either they do not discern, or will not observe the Dangers before them, and with as little conside­ration, and as much fierceness as [Page 83] the Beasts venture upon their own destruction. Conversion is the product of the most serious and sad thoughts, from which a pro­sperous sinner is most averse.

2. The external means for con­verting sinners, are usually ineffe­ctual upon them whilst they en­joy Prosperity.

1. The Gospel is the Power of God to Salvation to them that believe; and the preaching of it is by divine Institution the ordinary means of Conversion. God could by the immediate illumination of the Mind, and influence upon the Will and Affections, convert sin­ners from the Errors of their Ways; but his Wisdom and con­descending Goodness makes use of the Ministry of Men to con­vey the Word of Truth and Life to the World. This way is very [Page 84] congruous, both to the com­pounded Nature of Man, by the Senses to work upon the Soul, and to the native freedom of his Will: for tho the supernatural Agent in­fallibly changes the Heart, yet the Instrument can only direct and perswade Men, as those who are endowed with intellectual and elective Faculties; and thus the efficacy of Divine Grace is insinu­ated, in a way suitable to the reasonable Nature. The Mini­sters are stiled the Light of the World, to discover to Men their undone condition by sin, and to point out the way to their everlast­ing Peace. Our blessed Redeemer saves the lost Remnant of Man­kind by the sacred Ministry; and where there are no Evangelical Preachers sent, or only a doleful succession of blind Guides, what [Page 85] Omnia tor­pent, omnia rigent, sola feritas calet. Tertullian says of Scythia, a Coun­try that by the extremity of the cold, is hard and dry, and per­petually barren, but the residence of fierce Cruelty, is applicable to a Nation, the Hearts of Men are frozen to their sins, there is no melting in the tears of true Re­pentance, no holy Heat, only their brutish Lusts are ardent and active. But where the Embassa­dors of Christ are faithful and zealous to induce sinners to break off their sins by repentance, and to be reconciled to God, there are none more uncapable of the san­ctifying Power of the Gospel, than sinners in Prosperity.

1. Pride, the Vice of Prospe­rity, makes them fierce and stub­born against the holy and strict Rules of the Word. We will not Isa 44. 16, 17. hearken to thee, but will certainly do [Page 86] whatsoever goes out of our own mouth. If a faithful Minister represents the inside of their foul Souls, their uncomely Passions are rais'd a­gainst him: if he recommends the earnest study of Holiness and Godliness, they entertain his Counsels with derision and dis­dain. Those to whom the dear­est and most affectionate Honour is due, being spiritual Fathers and Physicians, are despised in their Persons and Office, by Fools in their Prosperity. They condemn what they do not understand, and affect not to understand what con­demns them. They hear Ser­mons to censure, and censure that they may not be troubled by them. What hope is there of re­ducing haughty Scorners to the Obedience of the Gospel? Even the Miracles and Ministry of our [Page 87] Saviour was without success upon the Pharisees, who heard and derided him. If such are convinc'd in their Minds, and not disarm'd of their Pride and Self-will, they refuse to yield themselves to the Lord. Meekness is a requisite Qualification for receiving the Word with its saving Vertue. We are directed to lay aside all filthiness, and superfluity of naughtiness; and with meekness to receive the ingrafted Word, that is able to save our Souls. We are prepared for Divine Grace, by a serious sense of our want of it, and earnest desire to obtain it. He fills the hungry with good things, and the Rich he sends empty away. None are so insensible of their spiritual Wants, and avers from the humble acknowledgment of them, as the Prosperous Sinner; and none more unlikely to obtain spiritual Riches.

[Page 88]2. Infidelity, that is occasion'd and confirm'd by Prosperity in Sin, renders the Gospel ineffectu­al to the Salvation of Men. The Word preached did not profit the Jews, Heb. 4. 2. not being mixt with Faith in them that heard it. A stedfast belief of Di­vine Revelations, is the principle of Obedience: without it, Mo­tives of the highest strain are in­effectual. Eternal things are not within the prospect of Sense, and tho set forth with the clearest evi­dence of Reason, and enforced with the greatest earnestness of Affection, yet the Sons of Dark­ness sleep profoundly in their sins. If Heaven with its Joys and Glory be revealed in the most affecting manner, it has no more efficacy to move them, than charming Musick to awaken one out of a Lethargy: only violent [Page 89] Remedies, bleeding, scarrifying, and burning, are proper and pow­erful for his recovery. If they are warned, that the everlasting King will shortly open the Clouds, and come with terrible Majesty to the universal Judg­ment, and require an account for his abused Mercies: their Hearts are apt to reply, as the Priests did to Judas, What is that to us? see ye to it. The Terrors of the Lord no more affect them, than Thun­der does the Deaf, or Lightning the Blind. In short, tho charged and adjured by all the Threat­nings of the Law, and the neg­lected Gospel, tho intreated by all the precious Promises of Mer­cy, they continue hardned in their voluptuous sins: they despise the eternal Rewards of Holiness and Wickedness, as incredible and [Page 90] impertinent, and Ministers as men of vain talk and imaginations. For the Infidel Senses are not af­fected with things future, and Sin­ners, whilst prosperous, are under their Dominion.

3. Suppose in preaching the Word, a sharp ray of Truth darts through the deep and setled darkness of the Heart, yet 'tis soon dampt, and without saving effect upon Sinners in their Pro­sperity. They may be terrified, but are not subdued by the Armour of Light; for they presently take sanctuary in the World, to escape the strokes of it. The carnal Pas­sions dare not appear before such Objects as awaken the Consci­ence; the Senses strongly apply the Mind to things that touch them; the Fancy is the spring of of distraction in the thoughts, and [Page 91] these reign in their full power in prosperous Sinners, so that they do not by serious consideration ap­ply things of eternal consequence to themselves. The Heart of Man with difficulty changes its end; the outward actions may be suspended or over-ruled for a time, but the love that is natural and predominant in the Heart to the present World, cannot be pu­rified and raised to Heaven, with­out the Divine efficacy of the Word, applied by most solemn and frequent thoughts. How plain and convincing are the words of our Saviour; What will it profit a Man, if he gain the whole World, and lose his own Soul? But how few in hearing them, have found their Souls that were lost in the corrupting Vanities of this World? The most seem not to [Page 92] know they have immortal Souls, whilst they live as if they had none. The Reason is, they will not consider duly their unvaluable worth, and the woful folly in neglecting them. When the Bird often straggles from the Nest, the Eggs are chil'd and unprolific, for want of its warming incubation. Divine Truths are without life and vigour, when they only lie in the memory, without serious and frequent reflections on them. Many are enlightned, but not af­fected; or affected, but not re­solved; or resolved, but their re­solutions are not prevailing and permanent, because the Word does not sink into their Minds, by deep consideration.

2. The other external means of recovering a Sinner from the snares of Death, is private admo­nition, [Page 93] either authoritative, or meerly charitative, by shewing him his Sins, and the fearful Con­sequences that attend them. The neglect of this Duty, is a sign and effect of the greatest hatred; as the command of it implies, Thou shalt not hate thy Brother in thy heart, and suffer Sin to lie upon him. The performance of it, with prudence and meekness, with dear and ear­nest love, has a special advantage and efficacy, being directly ap­plied to the Person whose Soul is concern'd. The Reproofs of a Preacher are levell'd in common against the Sins of Men, but not applied in particular to every Sin­ner. 'Tis the Office of Consci­ence, to bring home to every Man's Bosom, what is proper to his Case; and singularly to ob­serve in himself, what is spoken [Page 94] in the general. But in private Admonition, the Superior or Friend supplies the part of Con­science. And (in this sense) wo be to him that is alone! that wants a faithful Friend to supply the Duty of Conscience, either to preserve him from falling into Sin, or to raise him when down. Now a prosperous Sinner is most unlikely to receive the Benefit design'd by admonition. If the Patient does not assist the Cure, by receiving holy Counsels with humility, re­spect, and thankfulness, they prove ineffectual, and much more if they be rejected with aversness and contempt. When a Superi­our, (like a Father that holds a Child over a Pit, to make him fear where there is danger) with solemnity admonishes him of his Guilt and approaching [Page 95] Judgments, he is apt to slite his Person as censorious, and his Ad­monition as impertinent. When a Friend by faithful reproof en­deavours to save his Soul from Sin and Hell, he entertains his Re­proof with scorn, or with con­viction and indignation. Thus the wise observer of Men declares the careless wretched disposition of Sinners in their Prosperity, by Prov. 5. 11, 12, 13. their sorrowful reflections in Ad­versity: Thou shalt mourn at the last, when thy Flesh and thy Body are consumed, and say, How have I ha­ted Instruction, and my Heart de­spised reproof? And have not obeyed the Voice of my Teachers, nor in­clined mine Ear to them that instructed me? Instruction to prevent Sin, Reproof to correct Sin, were dis­regarded with an implicit hatred, or rejected with absolute and ex­press hatred.

[Page 96]To conclude this part of the Argument; Experience sadly proves that Sinners are never re­claimed from their stubborn Fol­ly but by sharp Afflictions. They will not believe the evil of Sin, till by a real and sensible convi­ction they take a measure of the Evil they have done▪ by the Evil they suffer. Affliction tames the stubborn heart, and makes it hum­ble and relenting. Even Pharaoh that was a bold Atheist in his Pro­sperity, and stood upon high terms with Moses, saying, Who is the Lord, that I should obey him? yet was an humble Suppliant in his Distress: And Pharaoh sent, and Exod. 9. 27. 28. called for Moses and Aaron, and said unto them, I have sinned: the Lord is righteous, and I and my Peo­ple are wicked. Intreat the Lord that there be no more mighty Thundrings, [Page 97] and Hail. This is set forth in a true and lively comparison by the Prophet Jeremy: As a wild Ass Jer. 2. 24▪ used to the Wilderness, that snuffs up the Wind at her pleasure: in her oc­casion, who can turn her away? When fir'd with Lust, she ranges about swiftly, without a Rider to guide, and a Curb to restrain her. All they that seek her, will not weary them­selves; but in her mouth they shall find her: 'Tis in vain to pursue her then, but when she is bagg'd and heavy, they will tame her. Thus when Sinners are prosperous, the call of God, and Conscience, and of Teachers, do not stop them in their voluptuous course, but affli­ction confines and reduces them to obedience.

5. Prosperity renders Men a­verse from suffering for the sake of Christ, when they are called [Page 98] to give testimony to his Truth, and support his Cause. Self-de­nial, with respect to the present Life, and all the Ornaments, Comforts, and Endearments of it, is absolutely necessary by the Law of Christianity, when the preserving of it is contrary to the Glory of Christ, and inconsistent with our Duty to him. Then said Mat. 6. 24. Jesus to his Disciples, If any Man will come after me, let him deny him­self, and take up his Cross and follow me. The Cross implies all kinds and degrees of suffering, from the least afflicting evil, to Death with ignominy and torment. And how just is it, if we expect to be glorified by his Sufferings, that we should willingly suffer for his Glory. At the first preaching of the Gospel, many were offended at 1 Cor. 1. 23. the Cross of Christ: they esteemed [Page 99] it folly, to expect eternal Life from one that was put to death, and that he should bring them to the highest Glory, who suffered in the lowest Weakness. Our Sa­viour was conceal'd from their carnal Eyes, by the overshadow­ing train of his Afflictions. And the Cross of Christ, that is to be Gal. 5. 11. voluntarily and obediently taken up by his Disciples, is a greater offence to the World, than that to which he was nail'd. 'Tis a har­der Lesson, that we must obtain Glory by our own Sufferings, than that it was purchased by our Saviour's. The Mind more willingly assents to the rea­sons of his Sufferings, than of ours: in the first, it only encoun­ters with false Prejudices, and vain Shadows that darken that mighty Mystery; but in the second, it [Page 100] must overcome the natural Love of this Life, and the Pleasures of it, which is so predominant in Men. The alliance to the Body, and the allurements of the World, are the causes of forsaking Reli­gion, when the owning of it will cost us dear. And those who enjoy Prosperity, are most easily terrified from their Duty to Christ; the account of which is open to Reason, both from some general Considerations, and from special, that respect Sufferings for Religion. The general Conside­rations are two.

1. The living in Pleasures and soft Delicacy, enervates the mas­culine vigour of the Spirit, and damps Resolution, that it pre­sently faints when assaulted with Difficulties. The Spirit of a Man, encouraged by just, and wise, [Page 101] and generous Reasons, will stand firmly under heavy Troubles: But Fear breaks the native strength of Mind, and like a se­cret suddain Palsy, that slackens the Nerves, and loosens the Joints, causes a trembling and incapacity of bearing Evils. The least glimpse of Danger, makes the Fearful to retire: like some, that apprehensive of the rising Winds, will not venture any further in a Boat, than that one Oar may be on the Shore, whilst the other strikes in the Water. The Time­rous, when Afflictions attend the faithful profession of the Gospel, usually are treacherous to God, to their Souls, and to the Truth. To God (whose Servants they are by the dearest Titles) by contra­dicting their Duty, which is to suffer chearfully for his Gospel and [Page 102] his Glory, when called forth: and by revolting from his Service, they occasion such dishonourable un­worthy conceptions of him, as if he were regardless of his suffering Servants, and would not glori­ously reward those who are faith­ful to the Death, the Seal of their Loyalty and Perseverance: they are treacherous to their Souls, by preferring the Interest of the pe­rishing Flesh, before the happi­ness of the immortal Part: they betray the Truth, by exposing it to a suspicion of Falshood; for as the confirming Religion by Suf­ferings, doth most effectually re­commend it to the belief and af­fections of others; so the denial of it, or the withdrawing our Te­stimony in times of Danger, will incline others to judg that it is not the Truth, or at least of no great [Page 103] moment, that the Professors of it do not think worth their Suffer­ings. How many faint-hearted Persons have thus betrayed the Son of God again, and their Consciences, and their Religion? Their Faith that sparkled in Pro­sperous times, when Troubles come, is a quencht Cole, rak'd up in the cold pale Ashes of di­strustful Fears, without any Divine Light or Heat.

2. Prosperity makes Men un­thoughtful and careless of Evils that may happen. I said in my Prosperity, I shall never be moved. Carnal Joy (the Affection of Pro­sperity) and Folly are nearly allied, and flatter Men as if their Ease and Calm would never be distur­bed: and by supine negligence, they are unprovided for the en­countring with Evils. According [Page 104] to our circumspection in Prosperi­ty, such is our courage in Adver­sity; and by how much the less affliction is expected, so much the more are we perplex'd when it seises upon us. The last Day, that shall strangely surprize the World in its deep security, is compar'd to Lightning for its suddenness and terror. Our Saviour there­fore plainly has foretold, that the Cross is the Appendix of the Go­spel, that 'tis the Property of Er­ror to persecute, and the Lot of Truth to be persecuted: He coun­sels his Disciples to imitate a wise Builder, that computes the Ex­pence before he begins the Fa­brick, lest having laid the Foun­dation, and not being able to fi­nish it, he be exposed to the just Censure of Folly. So Christians are to forecast the Injuries and [Page 105] Troubles they are likely to suffer for Religion, lest when the Tem­pest threatens, they shamefully desert it. And how heavy will their Doom be? The fearful, that Rev. 21. 8. are not storm-proof, and the Ly­ars, that openly renounce what they believe, and profess what they do not believe, shall be with Infidels, Idolaters, and Murderers, cast into the Lake that burns with Fire and Brimstone.

2. The special Reasons why Prosperity makes Men so dispos'd to quit the Truth in times of Dan­ger, are, because it weakens the Principles from whence Christi­an Magnanimity springs; and those are unfeigned Faith, and di­vine Love. As in natural things the formative Virtue determi­nates the Matter to such a Being, and disposes to such Operations [Page 106] in proportion to the Principles from which it results: So in mo­ral things, the Soul is disposed and regulated in its Actings corre­spondently to its Principles, and is either Carnal or Spiritual. The universal Principle of Carnal Per­sons is to be happy here: their Eyes are ever engaged upon, and their Desires ever thirsting after sensual Satisfaction: Who will shew us any good? and by conse­quence their main care is, to ob­tain and secure temporal things, the materials of their happiness. The supernatural Principle of a Saint is to please God, and enjoy his Favour. As Men believe they love, and as they love they live.

1. Unfeigned Faith of the Re­wards of the Gospel, is necessary to keep a Christian steady in his course, through all the Storms [Page 107] and Tides of this mutable World. It is a faithful saying, If we die with 2 Tim. 2. 11, 12. him, we shall also live with him. If we suffer with him, we shall reign with him. The Apostle usually prefaces with that strong as­surance, It is a faithful saying, when the Truth is of eminent importance, and contrary to the Sentiments of Carnal Nature, If we die with him, we shall also live with him. Our Saviour dedicated Martyrdom in his own Person: His Death was a Ransom for us to God, and a sealing Testimony of the Gospel to Men: He witnessed 1 Tim. 6. 13. before Pontius Pilate a good Confes­sion. The Terror of the Roman Tribunal, nor the Rage of the Jews, could not make him re­tract the Divine Truth which he had so often declared, that he was the Son of God, come from [Page 108] Heaven to save the World: and when the Cross with its Infamy and horrour was in his view, he avowed his Heavenly Kingdom. And all those who suffer with him, for his Truth, and in conformity to his Pattern, with his Meekness and Patience, his Charity and Constancy, shall reign with him. And what is more powerful for the consolation and establishment of Christians, than that their Sufferings for Christ shall end in Glory. This is the Victory that overcometh the World, even our Faith. 1 Joh. 5. This did Miracles in the first Ages of the Church, conquering all that was terrible to Flesh and Blood. The Heathens despised the Hopes of Christians as wretched Illusions, and with im­pious scorn upbraided them for their constancy under Persecuti­ons: [Page 109] Where is the God that can Min. fel. raise the dead, and not rescue the living? Unbelief is blind, and can­not see beyond this World to the Eternal State. But Faith in the blessed Redeemer, opens a Pro­spect into the World to come, so full of Glory, that no Person that has an understanding and will to discourse and choose, if he stedfast­ly believes it, but must despise all the Evils that the wit and strength of Persecutors can inflict in com­parison of it. I reckon, saith the Rom. 8. 18. Apostle, that the sufferings of the present Life, in all their kinds and degrees, are not to be compared with the Glory that shall be reveal'd. In­lightned Christians esteemed their Sufferings for the Cause of God, no Arguments of his Weakness, but his Wisdom, to exercise and try their Loyalty and cordial Obe­dience [Page 110] before he rewarded them; and had reason to admire his Pro­vidence, not to suspect his Power and Love. They knew that the power of Tyrants could only reach the Body, the vile, frail, and mortal part of Man; but the precious Soul was entirely ex­empted from their rage; and Faith assur'd them of a glorious Resurrection after Death. The Body of a Martyr shall be revi­ved as a Phaenix out of its Ashes; when the Body of a Persecutor shall be quickned, as a Serpent out of a Dunghil, the one to be glo­rified, the other tormented for ever. The belief of this made them extremely valiant in the face of all their threatning cruel Enemies. But the evil Heart of un­belief, Heb. 3. 12. causes a departure from the living God. He that suspects God's [Page 111] fidelity in his Promises, will suspend his own: Nature will shrink at the first sight of immi­nent Dangers. An Infidel, that lives as if he were all Body, and no immortal Soul, judges the loss of the present Life, and the com­forts of it, as his utter undoing and total perishing. He has an appearance of reason to secure his present Possessions, what-ever becomes of Religion; for he ex­pects no future Good, that will infinitely more than countervail his present loss: And that Prospe­rity inclines Men to Atheism and Infidelity, has been proved be­fore.

2. The Love of God inspires Believers with a heavenly Forti­tude, to endure the worst Evils that may befal them for his sake. Perfect Love casts out Fear; keeps 1 Joh. 4. 18. [Page 112] its Supremacy inviolate in the midst of the greatest Dangers. Love is an active invincible Affe­ction, as strong as Death, that none can vanquish. The Love of God is a never-dying Flame in the Hearts of the Saints, because it depends upon the unchangeable Love of God to them. We love him, because he first loved us. Love 1 Joh. 4. 19. esteems God as the greatest Re­ward. A Saint does not so much love God for Heaven, tho a place of inconceivable Glory, as Hea­ven for God, because he there re­veals his Perfections to his Peo­ple. This Holy Love, makes the Christians faithful and obsequious to Christ, and to prefer his Ho­nour incomparably before the present World. The Martyrs of the divinest Courage, were ani­mated by this holy Affection: [Page 113] they loved not their lives unto the death, but chearfully offered them as a Sacrifice to his praise. Love kindled in them a sacred Vehe­mence, in despising all the glit­tering temptations of the World. Love inspir'd them with a victo­rious Patience, to blunt the edg of Cruelty. They never repented the choice of his Religion, but rejoiced when his Glory was set forth by their Ignominy, and when their love to Christ appear'd in its radi­ancy and vigor through their Suf­ferings. Love is the Principle of Con­stancy, by which Religion reigns on Earth, and is crown'd in Heaven.

On the contrary, when Riches, Honours, and Pleasures, are the Idols of Mens Heads and Hearts, the chief Objects of their esteem and affections, they will sacrifice their Souls rather than lose the [Page 114] World, their dear Felicity. There­fore St. John earnestly dehorts Christians, Love not the World, nei­ther the things that are in the World. If any Man love the World, the love of the Father is not in him: they are utterly inconsistent; partly be­cause the Heart cannot be entirely set upon contrary Objects, and partly because love to the one re­quires what is directly contrary to love to the other. From hence St. James vehemently upbraids car­nal Professors, Ye Adulterers, and Adulteresses, know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God. The World is the powerful Star, whose Aspect he regards, and tho with the dishonour and displeasure of God, he will by irreligious compliance secure his [Page 115] temporal Interests. The pure re­fined Truth of the Gospel, that has past the fiery Trial, he will corrupt and embase by carnal temperaments: the precious Truth so dearly bought by the Blood of the Martyrs, he will vilely sell for the things of this World. Nay of a Professor, he will by degrees turn Persecutor of those who stedfastly own the Truth. The love of the World so strangely inchants & in­fects the Mind, that a false Religion which a Man did abhor from, yet when recommended by secular Advantages, will appear tolerable, then eligible, then necessary; and consequently the divine Truth must be supprest that contradicts it.

There are such frequent Exam­ples of this in every Age, that to insist upon many particular In­stances, were to tell great num­bers [Page 116] of the dead to prove that Men are mortal. The Young Man that so earnestly addrest him­self to Christ for his direction how to obtain Eternal Life, when commanded to give all his Estate to the Poor, and to follow Christ: he would not gain at so dear a rate Celestial Treasures, but went a­way sorrowful. Whereupon our Saviour declares with solemnity to his Disciples, Verily I say unto you, that a rich Man shall hardly enter into the Kingdom of Heaven. We read of two Tribes of the Is­raelites, that chose their Inheri­tance on this side Jordan, and would not have a share in the Land of Canaan: thus the earth­ly-minded prefer the present World, the Object of their choice and love, before the heavenly Ca­naan. The Ecclesiastical Histori­an Euseb. lib. 6. [Page 117] relates, that in the time of Persecution by Decius, the rich Men among the Christians, were most easily and miserably foil'd: the love of the World was a dan­gerous earnest in their Hearts, of their revolting back to Pagan I­dolatry, and the Bondage of Sa­tan. And in the time of the Ari­an Persecution, how many who by their Titles and Office were specially obliged to be valiant for the Truth, and to contend earnestly for the Faith; yet did accommodate their Profession to their aspiring Ambition and greedy▪ Avarice? The Standard of their Religion was the pitch of the State: they had a politick Faith, and ap­pear'd either Orthodox or Arian, as the publick Favour shin'd upon Truth or Heresy. They rob'd our Saviour of the Honour of his [Page 118] Deity ( O astonishment!) rather than part with their beloved Dignities and Riches▪ So powerful are hu­mane Respects in those who mind earthly things. Great force is requisite to pluck up a Tree that has its Roots spread and deeply fastned in the Earth; and it can­not be so entirely separated, but that part of the Roots will be broken: thus when the Affecti­ons are deeply set in the World, and by Pleasures and Riches fast­ned to it, how hardly is it rent from it! every Fibre of the Heart is broken with sorrow. As Lot's Wife, when by an Angel forc'd out of Sodom, yet cast a lingring affectionate look after it, and was turn'd into a Pillar of Salt. The Separation is as bitter as the Pos­session is sweet: and none are more unwillingly divorc'd from [Page 119] the World, than those who enjoy the confluence of earthly happi­ness. Now when secular Interest outweighs Duty, when apparent Danger induces to deny the Truth of Christ; how terrible and una­voidable will be the punishment of that disloyalty? Our Saviour's threatning is universal; Whosoever Mat. 10. 33. shall deny me before Men, him will I deny before my Father which is in Hea­ven. A most righteous and dread­ful retribution; They denied him as their Lord, and he denies them as his Servants. They u­surp'd the Title of Christians, the Relation of his Disciples, and in the last Day he will publickly dis­own them. When that sad Sen­tence shall come from their Judg, Depart ye cursed, I know you not; what confusion, what anguish will seize upon them! They shall [Page 120] be banish'd from his glorious Kingdom, excommunicated from his blessed Society, and tormented with the rebellious Angels for ever. 'Tis true, this universal and peremptory Threatning▪ must be understood with an exception of those who after their falling away are restor'd▪ by Repentance. Some­times a Christian that has delibe­rately and entirely devoted him­self to Christ▪ that has sincerely resolved rather to part with his Life, than that for which Life is worthy the enjoying; yet by strong temptations has been faint­hearted and denied the Truth: like one that disannuls in the heighth of a Fever, the Will he made in his composed Mind: but afterward such have resumed new courage, and have, by enduring the sharpest Sufferings, confirm'd [Page 121] the Truth, and ascended to Hea­ven in a fiery Chariot.

Lastly, The Prosperity of Sin­ners is the great temptation to delay repentance till their state is desperate. Nothing fills Hell with so many lost Souls, as the putting off Repentance till here­after. How many Diseases would be cur'd in time, if they threat­ned present Death? but their Malignity being of a slow ope­ration, they are despised as not worth the trouble of a Cure, till they are desperate. 'Tis in Spiri­tual Diseases, as 'tis in those of the Body: for Sin that is a sickness unto Death, might be prevented by speedy Repentance; but many, not apprehending present Dan­ger, neglect the precious Reme­dy till they are desperately ruin'd. To day if you will hear his Voice, har­den Heb. 3. 7. [Page 122] not your Hearts. The Com­mand respects the Season as well as the Duty: As our Obedience must be entire without reserves, so it must be present without delay, even in our early Age, and con­tinued in the whole tenor of our Life. The Worm of Consci­ence sometimes nips Security, and there is a strange union of Con­trarieties in the Breast of a Sinner, that makes him inexcusable and incurable. He complains of the bondage to his Lusts, yet takes pleasure in it: he is convinc'd 'twil be destructive, yet volunta­rily continues in that sweet capti­vity. If Conscience be trou­blesome, he pacifies it with an intention to reform hereafter, and thinks that a future Repentance will be sufficient to prepare for a future Judgment. And none are [Page 123] so easily and willingly deceived to their everlasting ruin by this pretence, as those who enjoy the present World. Prosperity makes them forgetful of the Grave, and humane Vicissitudes, and hardens them in deep Security. 'Twas the Divine Prayer of Moses, So teach us to number our days, as to ap­ply our hearts unto Wisdom; imply­ing, that the great Cause of Mens destructive folly, is from not re­flecting upon the shortness and uncertainty of their Time here. Death is certain to the Old, and Life uncertain to the Young. There are many back Doors to the Grave, and Men are led sur­prisingly thither. The time of their residence here is fixed by the Divine Determination, and concealed from their Eyes. How many in their Youth and Prospe­rity [Page 124] have presum'd upon a long Life, yet unexpectedly have re­turned to their Earth; as a Wall co­vered with Ivy, that falls on a suddain with its green Orna­ments, by its weight and weak­ness. The Hour of Death, is the hour of mens Destiny for ever. There is no space of Repentance in the interval between Death and Judgment; but the Soul im­mediately after its departure, re­ceives a decisive irrevocable Doom▪ that is in part executed▪ and shall be publick and entirely executed at the last Day. Yet Men boldly venture to continue in their pleasant Sins, upon the for­lorn hope of a Season to repent hereafter. Astonishing enormous Folly! as if they were assured of Time, and the Divine Grace. And thus 'tis fully proved how [Page 125] fatal and destructive Prosperity is to the Wicked.

The second thing to be consi­der'd, is the Folly of prosperous Sinners. Folly is the Cause of their abusing Prosperity, and the Effect of their Prosperity abused. The most proper Notion of Fol­ly is, that the Understanding mis­takes in judging and comparing things; from whence the Will slides into Error, and makes an unworthy choice: And accord­ing to the weight and conse­quence of things, the more re­markable is the degree of Folly in not discerning their Differences. Now when Men value and are delighted in temporal Prosperity as their Happiness, and Heaven with its Glory & Joys is neglect­ed and vilified in the compari­son, [Page 126] 'tis Folly above all wonder; Folly of so rare and singular a Nature, that if the judicative Fa­culty were not corrupted, it were impossible they should be guilty of it. This will appear by con­sidering the essential and insepara­ble Properties of Man's Felicity; In cane sa­gacitas pri­ma est, si in­vestigare de­bet feras, cursus si con­sequi; au­dacia si mor­dere & in­vadere. Id in quo (que) opti­mum est, cui nascitur, quo censetur. In homine opti­mum quid est? ratio. Haec anima­lia antecedit, Deos sequi­tur. Senec. Epist. 76. 'tis perfective and satisfying of Man in his supream Faculties.

1. The perfection of Man does principally consist in the ex­cellencies of his spiritual & immor­tal part: As in the various kinds of Creatures, there is something that is their proper Excellency, for which they were made, and ac­cordingly are valued: as Strength or Beauty, Swiftness or Courage: so, the first and chief and pro­per Excellency of Man, is the rational Mind, that distinguishes him from the Brutes, and gives [Page 127] him a natural and regular domi­nion over them. 'Tis the highest and divinest Faculty of the Soul; and from hence the deduction is clear, that our Felicity consists in the perfection of the Mind. If the Excellencies of all other Crea­tures were united in Man, they could derive no true worth to him, because they cannot adorn and perfect what is his proper Excellence. Now, according to the quality of the Objects, about which the Mind is conversant, 'tis either tainted and depreciated, or purfied and exalted. To apply it to sensual worldly things, how to increase Riches, and make provisi­on for the Flesh, to fulfil its Lusts, is more truly vilifying, than if a Prince should employ his Coun­sellors of State, and the Judges of his Courts, in the Offices of his [Page 128] Kitchin, or to dig in the Cole­pits. The Mind is corrupted and debased by application to inferior perishing things, as Gold and Sil­ver are allayed, and lose of their purity and value, by a mixture with Copper and Tin. God a­lone is the Sovereign Object of the Mind, with respect to its dig­nity and capacity, its superior and noblest Operations: and by con­templating his glorious Attributes and Excellencies, who is best in himself, and best to us; the Mind is inlightned and enlarged, re­newed and raised, made holy and heavenly, full of Beauty, Order, and Tranquillity, and transformed into the likeness of the Divine Perfections.

2. All the Prosperity in the World cannot bring true Satisfa­ction to him that enjoys it: for [Page 129] 'tis disproportionate to the spiri­tual and immortal nature of the Soul. This is so clear by Rea­son, that it may seem as needless and impertinent to insist on it, as to use Arguments to prove that Gold and Diamonds are not proper Food for the Body: but the self-deceiving folly of the carnal Heart, so enamour'd of the vanity of this World, (that like the pleasure of a Charm, is counterfeit and deadly) makes it necessary to inculcate known Truths, that Men may timely prevent the sad Consequences of such Folly, and not be accessaries to their tormenting Conviction by experience. 'Tis true, carnal and material▪ Things, pleasantly affect the outward Man; yet such a vanity is in them, that they are neither a pure nor a prevalent [Page 130] Good, with respect to the natu­ral and civil state of Man here. Riches, and Honours, and sen­sual Pleasures, are not without a mixture of bitterness, that cor­rupt the content that Men ex­pect in them; they are not effi­cacious to remove or allay the Evil to which all are exposed in this open state. A sharp Disease makes all the Joys of the World insipid and despicable. But sup­pose them in their elevation, they cannot supply the Wants and Exi­gencies, nor satisfy the Desires of the Soul. They cannot restore Men to the Favour of God, and blessed Communion with him▪ nor renew the Image of his Holi­ness in them. They are but a vain Name, a naked shadow of Felicity, and entirely depend upon the simplicity and fancies [Page 131] of Men for their valuation. The Apostle therefore tells us, that they that will be rich, fall into temp­tation, and a snare, and into many foolish lusts. Those who resolve and labour to get Riches, thinking to find Felicity in them, are mis­led by as gross folly, as those who presume by their costly prepara­tions to turn Brass or Lead into Gold. For if it be Folly to de­sire and attempt what is impossi­ble, 'tis equally so in those who seek for joyful satisfaction in Wealth, and in any other secular Things, as in the Alchymists, that waste their real Estates for imagi­nary Treasures.

Besides; the happiest Condi­tion here, as 'tis like the Moon, that at the brightest is spotted and imperfect; so Eclipses are not less strange to it than to that Planet. [Page 132] The World is at the best of a transient use, and the pleasant Error of the Carnal Mind, will be of short continuance. Within a little while, that which was de­clar'd with such solemnity by the Angel in the Revelation; He lifted up his hand to Heaven, and swore by Him that lives for ever, that Time shall be no more; will be true of every mortal Person. The rich Man that was surveying his Estate with carnal complacency, and extending his hopes of voluptu­ous living to many Years, was surpriz'd with the fatal Sentence; Thou Fool, this Night shall thy Soul, Luk. 12. 20. be required of thee: then whose shall those Things be which thou hast pro­vided? Now, can that be our Happiness that is of such an un­certain tenure, that every hour may be snatch'd from us, or we [Page 133] from it? If one should with great Expences build a Mansion-House, and plant Gardens in a place subject to frequent Earth­quakes, that would overturn all in­to confusion; would not his folly be conspicuous? Yet how many pra­ctise themselves what they would deride in others? They set their Heart upon the things of the World, that are liable to a thou­sand changes, and must shortly be parted with for ever. The Slaves of Honour, that are so swell'd with airy Titles of Great­ness, and the flattering Respects of others, must shortly be deve­sted of all; and when laid in their Tombs, the Trophies of Vanity, will be insensible of the renown and applauses of the World. Morto all piacer dell' immortal suo nome. Alexander the Great is long since dead to the pleasure of [Page 134] his Immortal Man. And Death will make a final separation be­tween the Rich and their Trea­sures, and put an end to all the Delights of Men. Now what folly is it to prefer a Felicity, that is deceitful in the enjoyment, and leaves the Soul empty when it most fills it, that is so vain and transitory, before an Eternal Heaven; a blessedness that sur­passes our Hopes, that secures our Fears, that satisfies our immense▪ Desires; a blessedness that the humane Understanding in all the capacity of its thoughts is not a­ble to comprehend; a blessedness becoming the Majesty and Mag­nificence of God that bestows it. What madness, to despise Hea­ven, as if the Eternity of the next World were but a moment, and to love this World, as if this mo­mentary [Page 135] Life were an Eternity. The full aggravation of this, dyes the Love of the World with the deepest tincture of Fol­ly: as will appear by consider­ing,

1. 'Tis a voluntary chosen Fol­ly. Thus the Divine Wisdom with passion reproaches wretched Prov. 1. 22. Sinners, How long ye simple Ones, will ye love simplicity? This heigh­tens their Character to love so ob­stinately, what is so unlovely and unbecoming the reasona­ble Nature. The Light of Rea­son and Revelation discovers the Vanity of the World: 'tis not for want of Evidence, but for want of using the Light, that Men do not discern their wretched mis­take. God complains in the Prophet, My People doth not consi­der. Isa. 1. [Page 136] The means of restoring Men to a sound Mind, is by due con­sideration. The Soul retires from the World, and makes a solemn enquiry; For what End am I cre­ated? for what do I consume my Time? If my Endeavours are all for the Earth, what remains for Heaven? what do I prepare, what shall attend me, what shall I meet in the next State? How long will it be before I must leave this visible World, and after the irrevocable step into the next, immediately appear before the inlightned Tribunal of God, whose Judgment is so strict, that the Righteous are scarely saved, and so heavy, that the strongest Sinners cannot endure? Can the World prevent my doom to Hell, or release me from it? Will the remembrance of the Enjoyments [Page 137] here, afford any refreshment in Everlasting Burnings? By such sad and frequent Soliloquies, the vicious sensual Affections are era­dicated, and the Heart is trans­planted from Earth to Heaven. If Men would wisely ponder things, if Conscience, the sin­cere and unsuspected Judg did hold the Ballance, and put into one Scale the Glory, the Riches, and Pleasures of this World; and into the other, the Promises that belong to Godliness here, and hereafter, how despicably light will they be found? 'Twas truly said, that false Scarlet appears with lustre, till compared with the Rich and True; so the fictitious Felicity of this World is very spe­cious, and ravishes the Minds of Men, till compared with Coele­stial Felicity. Worldly Honour [Page 138] is counterfeit, because 'tis no cer­tain Argument of inherent worth: Vain-glory and real Infamy, often meet in the same Person: yet 'tis admir'd, and ambitiously sought, till compar'd with the Honour of the Saints. What is a Reputation and Honour with the Worms and Moles of the Earth, compared with the Honour that comes from the esteem of God, and Angels, and other blessed Spirits above, who incomparably exceed all Mortals in number, and infinite­ly in understanding? What is a vanishing shadow of Reputation, against an eternal inestimable weight of Glory? What are the Riches of this World, Gold, and Silver, and Jewels, for gaining of which so many lose their Souls, but vile trash compared with the sacred Treasures of Heaven, the [Page 139] Graces of the Saints? What are the empty delights of the Senses, compared with the Peace of Con­science, and Joy in the Holy Ghost, that can sweeten all our Sorrows here, and the fulness of Joy that springs from God's Presence in Heaven? If Men would make judicious Comparisons, their Af­fections would cool towards pe­rishing Vanities. But they will only look upon what is pleasant and attractive in the World, with­out regarding its miserable De­fects, without considering what is infinitely better, and most wor­thy of their ardent desires and vi­gorous endeavours. They are so pleas'd with their Error, so inga­ged in the sweet captivity of the World, that they cannot extricate themselves if they would, because they will not if they could.

[Page 140]2. 'Tis a culpable and guilty Folly. When Children prefer things of Lustre before things of Value, their childish Toys, before real Treasures; when they chuse a little present Enjoyment, before a future Good that is incompara­bly better, their Folly is innocent, because Reason cannot display its operations in them: But when Men, who are capable to distin­guish between the things that are seen and temporal, and the things that are not seen and eternal; when they sottishly prefer sensible things be­fore Spiritual, notwithstanding the vast difference between them, both in the quality and duration, their choice is so criminal, as de­serves an everlasting Hell. If Esau had been a Child when he sold his Birthright for a Mess of [Page 141] Pottage, his folly had been excu­sed; for he was compelled by hunger; and the glorious digni­ty of the Birthright was dispro­portionate to his Appetite and Understanding: but in his ma­ture Age, when capable to un­derstand his Interest, to part with so sacred and precious an advan­tage, for a little sensual satisfa­ction, was so profane an Act, that he was justly deprived of the Di­vine Blessing that was annext to the Birthright. That Beasts are wholly led by their sensual Appetities, is natural and regu­lar, their voracity and crue [...]ty, folly and filthiness, envy and fu­ry, are not vicious passions, be­cause Sense is the superior Faculty in them. But when Men are so brutish, that the Objects that please their Eyes, and carnal [Page 142] Senses, are the only Attractives of their affections, 'tis unna­tural and monstrous; because Reason should have the suprema­cy in them. If a Woman remain in a single state, she has power over her Actions, and may free­ly govern her self; but if mar­ried, is subordinate to her Hus­band: and disobedience to his Authority and prudent Counsels, is culpable. The Body consi­dered as the Seat of the Senses, has natural Appetites, and might en­joy what is suitable to them ac­cording to their capacity; but uni­ted with an immortal Spirit, that is stampt with the living Image of God, its desires must be limi­ted and directed by the Mind, and the pleasing of Sense in Acti­ons forbidden by the Mind, is rebellion against the ruling Fa­culty. [Page 143] If one be under a Disease that Wine inflames and increases, and the Physician forbids it as deadly, yet the Patient will judg only by his Pallate whether Wine be good for him; were it not a kind of brutishness worthy of the Evil that attends it? Such per­verse Folly are Men guilty of in their sensual Satisfactions, where­by the Soul is unspeakably wrong­ed, and God highly dishonoured, who has given to Man a more ex­cellent Spirit, than to the Fowls of the Air, that he may judg of things, not as they appear, but as they are.

3. 'Tis the most ignominious Folly. Shame arises from the sense of a debased Excellence: the Understanding is the most excellent Faculty in Man; and [Page 144] nothing brings a greater disrepu­tation to him, than when he is deceived by the ignorance or in­considerateness of his Mind. And the delusion is most shameful in matters of great moment. Now for a Man to exchange his Soul, that is of Angelical Eminence, for transitory Vanities; O folly! how enormous, how astonish­ing! The Lord Jesus, who as the Creator and Redeemer of Souls, perfectly knew their Worth, puts the Question, so as to im­ply the strongest denial, What is a Man profited, if he shall gain the whole World, and lose his own Soul? or, what shall a Man give in exchange for his Soul? The vanity of the Purchase, and the value of the Loss, is such, that no Man, con­scious of his Immortality in the next state, but must acknowledg [Page 145] that he is an infinite loser, and prodigious Fool, that gains the World by the loss of his Soul. 'Tis said of the ancient Pretium mirantes ac­cipiunt. Tacit▪ Ger­mans, that in their Commerce with the Romans, receiving Sil­ver for their Amber, that has no virtue but to draw Straws to it, they were amazed at the price. And certainly the great Tempter cannot but wonder at the foolish exchange that Men make, in giving their immortal Souls to him for perishing Vanities; and having this scornful advantage, will much more upbraid them hereafter, than ever he allur'd them here.

The shame that attends this Folly, is sometimes felt by Sin­ners in this World; when they are shaken out of their stupifying [Page 146] slumber, and fully awak'd to dis­cover their evil Choice. Thus the Apostle speaks, What Fruit had you of those things whereof you are now ashamed, for the end of those things is death? When the memo­ry of Sin is revived, with a true judgment of it, that which has Emptiness in the beginning, and Death Jer. 17. 11. in the Issue, must have Shame in the middle. The Prophet tells us, He that getteth Riches, and not by right, shall leave them in the midst of his days, and at his end shall be a Fool. He was a Fool all along in his de­ceiving of others, tho reputed▪ worldly wise; but in the issue, when that which he gained cannot be kept; and the Soul being lost, can never be recovered; by the conviction of his Conscience, he is a Fool, and reflects upon his past [Page 147] folly with confusion. But at the last day, the shame of foolish Sinners shall be displayed before the Eyes of the whole World. 'Tis foretold, that some shall rise Dan. 12. 2. to shame and everlasting contempt. Obscurity is the Mask of Shame, but to be exposed a spectacle of Scorn before a thronged Theatre, is the aggravation & eminence of the Shame. How confounding will the shame of Sinners be in the universal confluence of Angels and Saints, and the presence of the glorious God, the Judg of all? the sense of their Guilt and Folly will sting them for ever.

4. 'Tis the most woful Folly. Here such mischievous Effects proceed from it as deserve the saddest lamentation. The Under­standing, [Page 148] the highest Faculty, the Beauty and Excellency of Man is blinded, the Will is fettered by corrupt Passions, and the whole Man miserably inslaved to Satan. What a spectacle of Compassion was Sampson in the slavery of the Philistines? He that had been the General and Judg of Israel, was deprived of his Sight, and Di­vine Strength: his warlike Hands, that had been of equal power with an Army, and perform'd such glorious Atchievements, were imployed in turning a Mill, the Work of a Beast: and his Misery was pointed and made sharper by the insultation of his Enemies. The true Emblem of the degene­rate State of Men; the Soul that was created in the Image of God, and had a peaceful soveraignty [Page 149] over the sensual Appetites, a supe­riority over sensible things, is now inslaved and employed in the vile drudgery of Sin, and become the derision of the Devils. This is little thought of, or lamented, but therefore the more woful. The loss of the Kingdom was not so dismal a Judgment to Nebuchad­nezzar, as the loss of his Under­standing. When his Reason was taken away, and the Heart of a Beast was given to him; 'twas the lowest and saddest degradation.

But hereafter the misery of foolish Sinners will be extream. The Apostle tells us, that the love of the World causeth Men to fall 1 Tim. 6. 9. into temptation and a snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Per­dition. The Expressions are full [Page 150] to exaggerate the horror of their ruines, and to signify that 'tis ab­solute and irrecoverable. The Lusts of Men are equally foolish and pernicious; they please them­selves in the Enjoyments of the World, and are secure, as if bathing in the Fountains of Feli­city, when ready to be swallowed up in the Whirlpool of Death. By sensual Vanities they are e­stranged from God, careless of their Duty, and are finally sepa­rated from his blessed Presence. And as the enjoying God, without a possibility of losing him, is our consummate happiness; so to lose him, without hopes of ever enjoying him, is extream misery. The foolish Sinner is not affected with this now; whilst he lives in pleasure, he is content to be with­out [Page 151] God in the World; but here­after, when he shall be deprived of these slight short-liv'd Plea­sures, and shall know the unva­luable loss of his Happiness, Sor­rows will overwhelm him for ever. As it befel that Infidel in the 2 Kings 8. he saw the Plen­ty, but was not suffered to taste of it; so the damned shall see the Glory of Heaven shining in the Saints, but shall not partake of it.

This misery will be amplified under the following Heads.

3. We are to consider the Ju­stice, the certainty and the hea­viness of the Destruction, that shall seize on foolish Sinners that abuse Prosperity.

[Page 152]1. To illustrate the Justice of God in their destruction, I shall only insist on that Reason that is so admirably amplified in this Chapter for their conviction; that Prov. 1. is, their Destruction is the Fruit of their own choice. The Di­vine Wisdom allures and invites them, by all the most tender and powerful Perswasives, to forsake their ruinous Course, and the Spi­rit of Grace should be poured upon them, which is the Earnest of Glo­ry; but they would not be con­vinced and reformed; they loved simplicity, the vain volatile Plea­sures of Sin, though attended with Perdition: They hated Know­ledg, Godliness, though recom­mended by the assurance of a blessed eternal Reward: therefore their Destruction is resolved into [Page 153] their own Choice. Indeed no Man can directly and absolutely chuse Misery, or reject Happi­ness, but vertually and by real consequence the most do. A Prodigal that wastes his Estate, does not intentionally and delibe­rately chuse Poverty, but thus he thinks, this Expence is for my Honour, this for my Pleasure, and proceeding to innumerable Expences, he at last becomes poor, and his poverty is voluntary, be­cause 'tis the issue of his volunta­ry exorbitant profuseness. The evil of Sin, though it be destru­ctive, and in that respect not eli­gible by Man, yet 'tis pleasing to his corrupt Nature: and the de­praved Will is so allured by the present Pleasure, that it antici­pates the Reflections of the Mind, [Page 154] and chuses to gratify the Propen­sions of Nature, with a brutish disregard of the terrible Conse­quences of Sin. And the present disconvenience of serious Piety to the carnal Heart, causes an a­verseness from it, notwithstand­ing the heavenly Felicity that is promised to it. Men prefer car­nal Sweets before Communion with God; and tho not ignorant of the Issue, continue in their Sins. And 'tis the exactness of Justice, to deprive Sinners of that blessedness which they obstinatly refus'd, and to bring on them the Deut. 32. 6. misery they perversly chuse. And when at the last Day the Son of God shall charge upon Sinners their neglect of his compassionate and repeated Calls, that he often knock'd at the Door to get an [Page 155] entrance into their Hearts, but all in vain, the World was there, and barr'd it against him. The guil­ty graceless Souls will be struck with a defenceless silence, not a­ble to make a Request for Par­don, but with despairing Tears must submit to their righteous Condemnation. The Equity of God's Ways, and the Iniquity of Mens, will at the last be clear to every Eye. Then all the Blessings they received will rise up in judg­ment against them, as proofs of their Wickedness, that makes them more guilty, and deserved­ly miserable. Then Conscience, that is now stupified by sensuality, will make furious reflections up­on the folly of their Choice, and be more tormenting than the in­fernal Fiends. When Cresus, the [Page 156] rich King of Lydia, was bound to the Stake, and the Fire kindled for his burning, he lamentably cried out, Solon, Solon, Solon; and being ask'd the reason of it, de­clared, that in the height of his Prosperity, that wise Grecian had advised him to prepare for a Re­volution from his Glory and Greatness into a miserable State, and his neglect of that Counsel was more tormenting than the loss of his Kingdom. How piercing will the remembrance be to lost Souls of their despising the Instructions, Warnings, and gracious Methods of the Divine Wisdom, to have prevented their ruin? that Mercy was so often and so rebelliously resisted? this will be the Hell of Hell.

[Page 157]2. The certainty of their De­struction is next to be considered. 'Tis unchangeably establish'd by the Divine Ordination, that the Pleasures of Sin shall end in the misery of obstinate Sinners. This is declared in the Word of God, If ye live according to the Flesh, ye Rom. 11. shall die: And as 'tis founded in destributive Justice, so it shall be executed from his Truth. Our Saviour tells us, Heaven and Earth Mat. 5. shall pass away, but one jot or tittle of the Law shall not be unfulfilled. All the threatnings of it, in their fearful extent, shall be accom­plish'd upon impenitent Sinners, the proper Objects of Venge­ance. God cannot deny himself in ceasing to be Holy and True, and his Power seconds his Word, to inflict the full effects of it upon the Guilty and Impenitent; for [Page 158] a time they are spared, that they might repent: for Mercy is not only over all the Works of God, but paramount to all his Attri­butes, it suspends his Power from Acts of Vengeance, it delays and mitigates his Justice: we may appeal from Justice to Mercy in the Court of Heaven: but when God's Mercy has been affronted and exasperated, by the continu­al abuse of his Benefits, when 'tis renounc'd and forfeited by Sin­ners, their destruction is irreversi­ble: for 'tis Mercy alone atones his righteous Anger; and this be­ing so fearfully provok'd, there is no Advocate in his Bosom to plead for them. Did he not ex­pel from Heaven the rebellious Angels, Spirits of a higher Or­der, and more excellent Endow­ments than Men, and in their [Page 159] number perhaps exceeding the whole Progeny of Man? Now as the Apostle, considering that the Israelites, the chosen People of God, and dear to him above all others, yet when they became unfruitful, were broken off from the true Olive Tree, and the wild Gentiles were grafted into it, leaves this Caution in eternal memory, Be Rom. 11. 20, 21. not high-minded, but fear. For if he spa­red not the natural Branches, take heed lest he spare not thee. We may strong­ly infer, If God spared not the Angels that sinned in their first act of disobedi­ence, but cast them down to hell, and deli­vered them into Chains of Darkness, to be reserved unto Judgment. Certainly he will not spare sinful Men that hate to be reformed, and continue in the voluptuous course of Sin to the last. The secure and foolish Sinners, that now make a mock [Page 160] of Sin, and have so far lost their Innocence and Ingenuity, that shame and request for their foul Actions is counted a vicious Infir­mity, a degenerous Humour, they shall understand in what de­gree Sin is hateful to the Holy God. They who now sleep out all the denunciations of the Law, will find at last, they have to do with a terrible inexorable God: Because I have called, and ye refused, Prov. 1. 24, 25, 26, 27, 28, 29. I have stretched out my hand, and no Man regarded; But ye have set at nought all my Counsel, and would have none of my Reproof: I also will laugh at your Calamity, and mock when your Fear comes: When your Fear comes as Desolation, and your Destruction comes as a Whirlwind; when Distress and Anguish come upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but [Page 161] they shall not find me. For that they hated Knowledg, and did not chuse the Fear of the Lord. This dread­ful Threatning is pointed against foolish Sinners who abuse Prospe­rity: When those who shut their Eyes against Danger, shall be constrained to open them, and see the fearful Face of Death attend­ed with Judgment, and Judg­ment with an eternal Hell: when Diseases in the Body, and An­guish in the Soul, shall assail them at once, like two Clouds that by collision break forth in Thun­der, and they mournfully cry for Mercy, their Prayers will be rejected with scorn, and their Ru­in be remediless.

The carnal Conceit, that God will graciously receive Sinners when the World has left them; that when by calamitous con­straint [Page 162] they are at last brought to confess their wickedness, and are only sorrowful for the evil Con­sequences of it, the conceit that they shall find Mercy, is Atheism of as blasphemous a nature as the denial of a God: for to ascribe such a Mercy to God, as is in­consistent with his Wisdom, Ho­liness, Justice, and Truth, is to deprive him of his purest Perfe­ctions, and in effect to ungod him.

In the rebellions of their lives, they exprest open enmity against God; and their Devotion at their death, is secret Flattery in his ac­count. For thus tis said by the Psalmist of such Sinners; When Psal. 78. 34, 36, 37. he slew them, then they sought him: and they returned and enquired early after God. Nevertheless, they did flatter him with their mouth, and lied [Page 163] to him with their tongues. For their heart was not right with him, and they were not stedfast in his Covenant.

'Tis true, God is rich in Mercy, and most willing to pardon re­turning Sinners, when their con­trition is sincere; when they are truly sorrowful, that Sin has made them unholy as well as unhappy, that they have abus'd the Mercies of God, our gracious Creator and Preserver, compassionate Re­deemer, and blessed Comforter, as well as provok'd his Anger: and when the resolutions of a­mendment are so deeply rooted, as would prove effectual if they should be tried by the lengthning of their Time in this World. But those who defer their repenting whilst God defers punishing, and like the unjust Steward, never think of making provision for [Page 164] their Souls, till they are cited to give an account of their unrigh­teous and ungrateful abuse of his Blessings: those who renounce their Sins when unable to com­mit them, and resolve to live well when they can live no lon­ger, have great reason to suspect their own hearts, and to be fear­ful of their future state. If a Minister be call'd to assist such in their dying hours, there is infinite reason he should be cautious of assuring them of Pardon and Sal­vation, lest natural Sorrow be mistaken for godly Sorrow, and the Repentance declar'd by them, would be retracted upon new temptations: 'tis safe to imitate a Stat anceps medicus, non vi­det bonum quod promittat; timet malum pronun­ciare ne terreat: modestam tamen istam concipit sententiam, Deus bonus omnia po­test, orate pro illo. Aug. discreet Physician, that is un­willing to declare what he fears will be the issue of the Disease, but modestly infinuates the Dan­ger [Page 165] to those that are about the sick Person: The good God can do all things, he can revive the almost spent and expiring, O pray for him. 'Tis advice given by a skilful Herbalist, that parti­cular care is necessary in planting the Seed of the Cardus, for if they are not set upright, they de­generate and produce a wild Herb. The Gospel is compar'd to Seed, and if the conditional promises of Pardon and Salvati­on are not received in the Heart aright, if the comfort of them be not applied according to the Qualifications that are requisite to give us an interest in them, they produce a vain Presumpti­on, a false Hope, a delusive Peace, instead of an unfeigned Faith, a purifying Hope, a solid Peace. God declares it with the [Page 166] most sacred solemnity, As I live, Ezek. 33. 11 saith the Lord God, I have no plea­sure in the death of the Wicked; if the carnal Heart (like the Devil who abus'd Scripture, by leaving out part of it) shall not consider what follows, but that the Wicked turn from his way and live, but shall harden and fortifie it self in Sin, with hopes of impunity, God will rejoice in their just de­struction. He tells us that a con­verted Sinner shall be forgiven▪ but that conversion must be uni­form and lasting; If the Wicked Ezek. 18. 21 turn from all his Sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live and not die. He has promised to be found of those that seek him; but we are commanded to seek the Lord whilst he may be found: implying▪ it is [Page 167] not in our power when we please to find him with his par­doning Mercy and assisting Grace. To apply the Word of God a­gainst the Mind of God, is inju­rious to his Honour, and pernici­ous to deluded Souls.

3. The heaviness of the De­struction will be according to the aggravation of their Sin, who a­buse Prosperity.

1. 'Tis a Sin most contrary to the acknowledged Duty of Man, and unbecoming the reasonable Nature. 'Tis an universal con­cession that springs from the pur­est Light of Reason, that we should return good for good: the Mat. 5. 46. Heathens agreed in it. To be defective in observance, and thankful respects to a Benefactor is unnatural, but to requite Evil [Page 168] for Good, is so direct a violation of the ingenuous Principles of Humanity, that one is prodigi­ously wicked in doing it: he ceases to be a Man, and becomes a Devil. Now this black Guilt cleaves to those who abuse Pro­sperity. The Blessings of God are strong and sweet obligations to love him, yet their perverse Hearts are thereby alienated from him: his Mercies engage and en­able them to serve and glo­rify him, but are used to gratify their Lusts, and to make them more capable and presumptuous to offend him. Prosperity makes them luxurious and secure; Riches makes them sin at a higher rate; the patient Providence of God, that waits for their Repentance, (such is their desperate corruption) fortifies them in their rebellion a­gainst [Page 169] him. This was the reason of that stinging Reproach of Moses to Israel, Do ye thus requite Deut. 32. the Lord, O foolish People and un­wise?

2. The abuse of Prosperity is most injurious and provoking to God. To sin against his Law, is an high affront to his Majesty; but to sin against his Love and Be­nefits is more contumelious to him. The Apostle calls it, a de­spising Rom. 2. of God's goodness: what is more contumelious, than to em­ploy his Benefits for the pleasing our dishonourable vile Affections? as the Gift of a Friend is slited that is put to a base use; or as one that will not be reconciled by the Presents of a Friend, de­spises his Gifts: thus when the Favours of God do not melt the Heart into kindly resent­ments, [Page 170] and endear him to us, they are despised.

If a Favorite, that were rai­sed by a Prince to the highest Honour and Trust, should be­tray his Magazines, both Arms and Treasures to his Enemy, could there be a fouler wicked­ness? and of this heinous nature is their Wickedness, who abuse the Mercies of God in the Service of Sin, and implicitly betray them into the Devil's hands, who maliously wars against God. What a contumelious indignity heightned with the basest ingra­titude was Jeroboam guilty of, who chang'd the Glory of the uncorruptible God, into an Image like a corruptible Beast. Deus illum ad solium e­vexit, & iste Deum ad bo­ves demisit. Pet. Mart. God advanc'd him to the Throne, and he deprest the Deity to the rank of stupid Calves. What a hate­ful [Page 171] abuse of his Bounty was it, that the Israelites turned the Jew­els of Gold wherewith he inricht them by the Egyptians, into a detestable Idol: of such Wicked­edness are Men deeply guilty, when the precious Blessings that God bestows upon them, are made the Idols of their heads and hearts, and rob him of the Ho­nour and Love that is incommu­nicably due to him.

What can more provoke the jealous God? Mercy is his dearest Glory, in which he peculiarly de­lights; 'tis the Attribute of which he is most tender, and the abuse of it is to stab him to the Heart.

From hence we may justly in­fer, the punishment of such Sin­ners will be most heavy, in exact proportion to their most odious ingratitude. Damnation is the [Page 172] recompence of every impenitent Sinner, and is the most fearful effect of God's Wrath. Tempo­ral Judgments are but the smoke of Deut. 29. his Anger, the flaming Coles are in Hell. But there are degrees of torment in Hell, according to the number and quality of Mens Sins. Those who despise the goodness of God, treasure up Wrath against the day of Wrath. As they conti­nually abuse his Bounty and Pa­tience▪ they increase his Venge­ance, which will be as terrible as his Patience was admirable. The Judgment of Babylon was a strict proportion to her Luxury: How Rev. 18. 7. much she hath glorified her self, and lived deliciously, so much troment and sorrow give her. Justice will ex­act all the Arrears of abused Mer­cies. The lovers of this World shall pass from their good Things, [Page 173] to the Flames that live by the Breath of God's revenging Wrath. Doleful exchange! an hours feel­ing of that Fire is more torment­ing, than an Ages enjoyment of this World in all its abundance is pleasing. But tho the Word of God has discovered the swift and thick-coming Sorrows that shall seize upon the Wicked, yet so foolish and obstinate are Sinners in Prosperity, they will not be perswaded to fly from the Wrath to come! The Light of Reason, and Illumination of Faith, is too weak to make them sensible of their Danger: they will not be convinc'd, till shut up in the dark­ness of Hell.

It now follows, that by Appli­cation we should make this great Doctrine more useful to our selves.

[Page 174]In the general, 'tis of excel­lent use to rectify our Judgments about the Things and Men of the World. The most are miserably deluded, and live in a blindness so gross and misleading, that they are secure when near steep ruin. Asclepius being blind, mourn­fully complain'd, that he was fain to be led by a Child: but carnal Men are voluntarily guided by Sence and Fancy the false Lights that rule in Children, and blindly follow, without considering who is their Leader, and whether they are led. Or like one in a slum­ber, is strongly affected with slight things: a Scene of Fancy in a Dream transports him as a glorious Reality: a prick of a Pin makes him start as fearfully as if a Viper bit him: thus carnal Men are as deeply affected with [Page 175] temporal good and evil things, as if they were Eternal, wherein their Blessedness or Misery con­sists. And there is nothing of greater use and defence to the Soul, than to make a true judg­ment of things that greatly and nearly concern us. From thence proceeds a wise Choice, a well­ordered Conversation, and upon it our blessed End depends. For as the Rudder is to a Ship, the Will is to Man; if it be duly turn'd, it conducts him safely to Feli­city.

The particular just Inferences from the Doctrine are,

1. Temporal Prosperity is not a certain sign of God's special Favour. There are some Bene­fits disperst by a general Provi­dence [Page 176] to all, like the common Be­nefits of a Prince to all within his Dominions: some are like special Gifts to his Favorites: Of the first kind are Riches and Ho­nours, and whatever is the sup­port or comfort of the present Life: of the second are spiritual and heavenly Blessings, the Graces and Comforts of the holy Spirit of God, the infallible Seal of his Love to us. The Psalmist prays, Remember me, O Lord, with the fa­vour Psal. 106. 4. thou bearest unto thy People: O visit me with thy Salvation: there is a Favour common to all Men as his Creatures, and the Fruits of it are promiscuous to the Evil and the Good: but the Favour from whence proceeds Grace and Glory, is the priviledg of his Chosen.

The temporal Prosperity of the Wicked, is consistent with [Page 177] God's Hatred. When Men turn his Blessings into the fuel of their Lusts, and his Patience into an advantage of sinning more se­curely, how flourishing soever they are in the World, he looks on them with an avenging Eye. He hates all the workers of Iniquity. His seeming connivance is no Ar­gument that he is not highly pro­vok'd by their Sins, or that they may obtain an easy Pardon. Yet this is the inward principle of the gross and outward Sins in the lives of Men, tho unobserved by them. As the vital Heat is not felt in the Heart, that is the Cause of all the Heat that is felt in the outward parts of the Body. These things hast thou done, (saith God to the rebellious Sinner) and I kept silence, that is, suspended Psal. 50. the terrible Effects of Justice, [Page 178] thou thoughts I was altogether such a one as thy self. Astonishing blind­ness! not to discern the apparent antipathy of such Connexions. As if God's forbearance of the Guilty were forgiveness: and re­bellion against his Commands, and the love of Sin which is en­mity to him, were consistent with the fruition of his Favour. But we have the most clear and con­vincing assurance, God cannot be pleased with Men, without their being made like him in Righte­ousness and true Holiness. He sees and hates Sin, and abhors the Sinners tho for a time they are spared. Justice and Patience are his Attributes: He is slow to Nahum 1. 3. anger, and great in Power, and will not acquit the Guilty. He endures with much long-suffering the Vessels of Rom. 9. 22. Wrath, till they are fitted for de­struction▪ [Page 179] The presumptuous Sin­ner that is encouraged and har­den'd, as if Sin were not so hate­ful to God, because he enjoys the World in abundance, and expects an easy remission at last, fearfully deceives his Soul: He sows the Wind, and shall reap the Whirlwind.

3. The Prosperity of the Wicked is so far from being a sign of God's love, that it often proceeds from his deepest Displeasure. 'Tis a Curse candied over with a little vanishing sweetness, but deadly in the Operation. It makes them careless of God and their Souls, of Heaven and Eter­nity, and they become incorrigi­ble in their perverse Wills and wicked Ways, and irrecoverable in their lost State. Prosperity induces Security, that presages [Page 180] and accelerates their ruin. 'Tis exprest as the most fearful and sorest Judgment by the Prophet, The Lord hath poured out upon you Isa. 29. 10. the spirit of deep sleep, an insensi­bleness of the worst Evils, their Sins, and the infinite danger that attends them. This Judgment is usually inflicted from the righte­ous God by the prosperity of the Wicked, and extreamly provokes him, it being a Sin of the great­est Guilt, as well as a Punishment of former high provocations. 'Tis a distinguishing Judgment inflicted upon his Enemies, from which his Children are exempted. Other Judgments that cause grief and trouble to Sinners, often in­cline his Compassions to them; but this Judgment inflames his Wrath. In short, the Prosperity of the Wicked here, is a fatal sign [Page 181] they are reserved for the severity of Justice, for their abuse of the Riches of his Mercy: and of all Judgments that is the most terri­ble, that insensibly destroys, and certainly brings damnation.

4. From hence we are instru­cted to look upon Prosperous Sinners with pity, not with envy and indignation. They please themselves, and triumph in their conceit and happiness, as the Psalmist expresseth it, Whilst he lived, ▪he blessed his Soul. But how contrary is the Opinion of vain Men to the Judgment of Christ; He pronounces (and upon his Sentence depends Eternity) 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 laughnow, for [Page 182] ye shall mourn and weep. And we are told by the inspired Prophet, Man that is in honour, and under­stands Psal. 49. not, (that does not consider the Vanity and frail Tenure of his present flourishing State; nor his Duty and Interest to imploy his Riches, Power, and Great­ness, for securing his everlasting Felici [...]ty) is like the Beasts that perish, stupid and insensible of approaching Ruin; as the Beast that was to be sacrificed, did not perceive that the guilding its Horns, and adorning it with Gar­lands, was a sign it was destin'd to Death. They now live in ease and pleasures; but they must shortly remove from their rich Possessions, and splendid Palaces, to the dark Regions of Woe, and Death will be an entrance into endless Sorrows. The laughter [Page 183] of Fools is like the crackling of Thorns Eccles. 7. under the Pot, a short Blaze soon damp'd and extinguish'd.

'Tis a dreadful Imprecation of the Holy Psalmist; Let their way Psal. 35. 6. Horrenda via tenebrae, & lu­bricum. Tenebras solum quis non horreat? lubri cum solum quis non caveat? In tenebris & lu­brico qua is? ubi pedem fi­gis? sunt istae magnae poenae hominum. Aug. be dark and slippery; and let the An­gel of the Lord persecute them. To fly in the dark, and in slippery places, and so to fall into the Mire and Pits, is a fit Emblem of their Condition, who are prosperous and wicked. They are hood­wink'd by Prosperity, in a volun­tary darkness, and see not the Precipices that surround them: And how slippery is their way by so numerous and insinuating Temptations? how easily, how frequently and dangerously do they fall, and both defile and wound themselves? Briefly, they are truly miserable here, even whilst they most pleasantly and [Page 184] contentedly enjoy the World, they are accumulating the Trea­sures of Wrath, and preparing new Torments for their Souls: they stand upon brittle Ice, and Hell is beneath ready to swallow them up in its deepest Gulph. As 'tis said by the Apostle, concern­ing the Saints darkend by Sorrows here, that their glorious Life is hid Col. 3. in God, and shall illustriously ap­pear with Christ at his second Coming: So the terrible Death of the Wicked, whilst they flou­rish here▪ is hid from the Eyes of Sense▪ but shall be revealed in the Day of Wrath. And to a wise Observer, to a serious Be­liever, the prosperous Sinner is the most unhappy and compassio­nable Object in the World; for he perishes by such a flattering kind of Death, that he is neither [Page 185] apprehensive, nor affected with his Danger.

And when an illuminate Chri­stian sees the Marks of Damna­tion in Sinners, whom Prosperity deceives and hardens, he cannot but be tenderly moved, and is obliged most earnestly to pray to the merciful Father of Spirits, whose Grace is Omnipotent, that he would recover their lapsed Souls, bleeding to eternal Death. If there be any heavenly Charity in our brests, it will melt our hearts, and dissolve us in tears to pre­vent, or at least to solemnize and lament their heavy Desti­ny.

5. From hence we are instru­cted to judg truly and wisely of Afflictions: they are the necessary and merciful Dispensations of [Page 186] Heaven to recover Sinners cor­rupted by Prosperity, and to re­turn them to God. Sense, tho its principal end is to preserve the Body, is not always a fit judg of things beneficial to it: the Ap­petites and Aversions are some­times pernicious: One in a Drop­sy drinks to quench his Thirst, and increases his Distemper. A bitter Potion is rejected by a sick Child, not considering that a Medicine, not Sweet-meats, can cure his Disease. The pleasure of the taste, is no certain indica­tion of what is wholsome for Health: much more uncapable is Sense to judg of what is useful for the Soul. Reason is entirely renounc'd, and fallacious Sense is in the Throne, when Prosperity with its gaudy Allurements is esteemed as our Happiness, and [Page 187] Adversity is abhorr'd as the worst Misery. The Wise Man instru­cted by dear Experience, tells us, It is better to go to the House of Eccles. 7. 2, 3, 4. Mourning▪ than to go to the House of Feasting: for that is the end of all Men, and the living will lay it to heart. Sorrow is better than Laugh­ter: for by the sadness of the Coun­tenance, the Heart is made better. The Heart of the Wise is in the House of Mourning, but the Heart of Fools is in the House of Mirth. Prosperi­ty irritates and fortifies the sensual vile Affections, the pleasing of which is fatal to the Vino debi­mus quod e­tiam non si­tientes bibi­mus. Plin. Soul. As 'tis observed by the natural Histo­rian, that the sparkling Colour and delicious Relish of Wine, tempts Men to drinking without thirst; and from Intemperance, innumerable Diseases flow.

[Page 188]Prosperity diverts the Mind from considering the things that belong to our eternal Peace, and the Will from consenting to them. The Thoughts are so scattered a­broad, that few are left at home, duly to ponder the miserable Ef­fects of Sin. Now in this the Rules of natural and spiritual Medicine agree, that one Ex­tream is to be cured by another. The Devil cruelly destroys the Nemo venenum temperat felle & Elleboro, sed con­ditis pulmentis id mali injicit. Ita Diabolus le­tale quod confi­cie, rebus gra­tissimis & ac­ceptissimis im­buit. Tert. Souls of Men by the pleasures of Sin; and God, the wise and com­passionate Physician, recovers them by bitter Sorrows, the most congruous and powerful means for that blessed Effect.

Affliction makes us retire with­in our Hearts, and shuts out the noisy throng of worldly distra­cting Objects; and then Truth and Conscience, that were under [Page 189] unrighteous Restraints, will break the Fetters, and speak loudly and terribly to the Sinner. Afflicti­on fixes the Mind upon those Ob­jects, that duly considered, are able to terrify the most deter­min'd and resolved Sinner. There is no Man so prodigiously bad, so perfectly a Brute, but has at times some twinges of Consci­ence, some workings in his Spi­rit, some desires of Salvation. Even Balaam, who in the judg­ment of the Angel was more stu­pid than the Ass he rode on, yet had some springings in his heart towards Heaven; O that I might die the Death of the Righteous, and my last end may be like his: but these are fleeting and variable, and so weak in comparison of the Op­posite desires of the Flesh, while Prosperity continues, that they [Page 190] prove abortive. Now affliction deads the flaming edge of the Af­fection to Vanity. When the Sin­ner feels the truth of the divine Threatnings, then he is effectual­ly convinc'd of the Evil of Sin, and understands, by the beginning of Sorrows here, what the Issues will be hereafter, and retracts his foolish choice. In the time of Affliction, our Sins find us out; and 'tis most likely we shall then find our Sins out, and with re­penting tears acknowledg them, and with hatred renounce them.

Now the consideration of the designed Benefit by Afflictions, should reconcile them to our Wills, and perswade us, with patience and thankfulness, to ac­cept of them as the Testimonies of God's peculiar favour. Our Sa­viour declares, As many as I love, I Rev. 3. [Page 191] rebuke and chasten; be zealous and repent. God is often most angry, when he makes no sensible disco­very that he is so: thus he threa­tens the rebellious Jews, I will Ezek. 16. 42 make my Fury towards thee to rest, and my Jealousy shall depart from thee, and I will be quiet, and will be no more angry: implying a final divorce, a leaving them to their impure Idolatries, without more correction. If there be such a hardness of heart as the Fire can­not melt, such a rust that the Fire cannot purify, God will not waste his Judgments on such desperate Sinners. He withdraws his cha­stising hand, as hopeless of their amendment, and that desertion is a fatal signature of Reprobation. And on the contrary, many times God's Love is most tender and compassionate to us, when to Sense [Page 192] there is the least evidence of it. Even the Heathens, in the twi­light, Senec. de providentia. between the darkness of Idolatry, and the light of Nature, discovered that Afflictions were the privilege of those that are sin­gularly beloved of God. And Christians have a more sure word for their instruction, Whom the Heb. 12. Lord loves he chastens, and scourgeth every Son whom he receives. There is not a stronger evidence of his fatherly wise Love, than the dis­cipline of the Rod; and the af­flicted returning Sinner may, with an adoptive assurance come to the Throne of Grace. By affli­ctions the World is less enticing and hurtful to us, and Heaven is more amiable and desirable: the things that are seen, are vili­fied and distasted; and invisible things are sought with our highest [Page 193] esteem and respect, and zealous endeavours. Those Lusts that spring, and grow, and flourish in Prosperity, are blasted and wither, and die in adversity. Those who forget God when pro­sperous Inter adver­sa melior. Tacit. in the World, are taught by the voice of the Rod to adore his Majesty, obey his Laws, imi­tate his Holiness, and humbly to accept of his Mercy. By Affli­ctions the sensual Appetites are sudu'd, and brought into order a low state, is a protection from many strong and destructive Temptations. Sickness that brings near the Grave, and makes us feel how frail we are, renders Optimos nos esse dum in­firmi sumus. Plin. lib. 3. the World despicable, that by their Lusts so powerfully in­fatuates Men to their ruin. San­ctified Affliction, is a happy pre­parative for the fulness of Joy [Page 194] in the blessed presence of God.

The first to whom our Saviour promis'd the Rest and Joy of Pa­radise, was the Companion of his Cross.

Let us therefore, with free Judgments, and sincere Affections, make an estimate of all sensible things, not judg our selves to be in the favour of God, by the good Things received here, nor under his Wrath by Evil: Let us not be surpris'd at the Prosperity of the Wicked, nor shaken at the Afflictions of the Godly, but regulate our Thoughts by the Propitius Deus cum male ama­mus, negat quod ama­mus: iratus autem dat amanti quod male amat. Aug. unerring Wisdom of God, so clearly revealed in his Word. He is propitious, when he denies or takes from us those temporal En­joyments that we are apt to abuse; and severe when he bestows [Page 195] them, and seems to indulge Mens carnal Affections. It is but a lit­tle while, and the Pleasures of Sinners; and the Afflictions of the Saints, will end in a state di­rectly contrary to what is enjoyed or suffered here. With God a thou­sand Years are but as one day: the World is not of a weeks standing in the Divine Account: he mea­sures all things by Eternity: the Vessels of Mercy are by sanctifi­ed Afflictions made fit for Eternal Glory. The Vessels of Wrath are by the abuse of his Bounty and Pa­tience, fitted for eternal destruction.

In the last place, from hence we should be warned to be al­ways circumspect to avoid the Evils that usually attend Prospe­rity, to improve it to our eternal Advantage. Prosperity is not [Page 196] like an infected Garment, that transfuses a contagious Malignity into every one that wears it. A Person that is rich and honoura­ble, and in Power, may not on­ly be a Saint, but the more a Saint by his dedicating and employing the Gifts of God to his Glory, and the Publick Good. 'Tis a Point of high and holy Wisdom, and only taught in the School of Heaven, how to manage the op­posite states of the present Life, so as not to be vainly swelling in Prosperity, nor broken and flag­ging in Adversity, but to preserve an aequanimity, a constant com­posed mind, the blessed imitation of the divine Unchangeableness. St. Paul saith, without vain arro­gance, I know both how to be abased, Phil. 4. 12. and I know how to abound: every where, and in all things I am instructed, [Page 197] both to be full and to be hungry, both to abound and to suffer need. 'Twas a secret of Spirit, not learn'd from Men, but from the holy Spirit of God. In some respects 'tis a more difficult exercise to manage Pro­sperity than Adversity. Many are like Hannibal, victorious in Arms, whilst conflicting with Ad­versity, and vanquisht by enticing Pleasures. 'Tis observed of the Lamps in some of the Roman Tombs, that have burnt for ma­ny Ages, and are bright whilst kept close; that as soon as they are open'd to the Air, a breath of Wind extinguishes them: Thus the Vertues of some shine in a low retired Condition, when there are no Temptations, no occasion of quenching them: but when brought forth into the open World, and should appear in [Page 198] conspicuous Operations, their Vertues are of so weak and con­sumptive a Spirit, that the Light expires and dies. Even the Piety of David was chill'd by Prospe­rity. 'Tis said, with an emphasis, concerning Jehosaphat, that he 2 Chron. 17. 3. walk'd in the first Ways of his Fa­ther David: Intimating that his Religion was not so exact when he was in the Throne, as in his Banishment.

'Tis equally excellent as diffi­cult. To be holy and heavenly in the midst of sensual tempting Objects, is the clearest discovery of the Truth and Power of Di­vine Grace, of the piety, inge­nuity, and generosity of the Chri­stian Spirit. Humility and Mo­desty in a low Condition, are not so praise worthy, as the ab­sence of them is odious: but Hu­mility [Page 199] in a state of Honour, is more illustrious than the Splendor of external Dignity. Temperance in a Cottage, where are only supplies of hunger and thirst, seems ra­ther the effect of Necessity, than of wise Choice: but to be tem­perate when abundance and va­riety tempt the sensual Appetites, when the sparkling colour and delicious relish of the purest Wines tempt the Fancy and the Pallate, is Vertue in a height and excellency. To be pious, and weaned from the World in Af­flictions, is no wonder; but in Prosperity and Power to be seri­ous in Religion, and despise the splendid Vanities of the World, is Vertue of a superior Order. What is observed of the perfum­ing Gums of Arabia the Happy, is applicable in this matter: those [Page 200] that distil freely from the Tree, Sponte ma­nans pretio­sior sudor est, elicitus corticis vul­nere vilior judicatur. Solin. excel in purity, in fragrancy and value, what comes from it when the Bark of it is cut. Thus Obedience that comes from the heart in love with God for his Benefits, is more valuable and precious than what is the effect of Compulsion, that comes from the heart wounded with terrors in adversity.

I shall add farther; The using Prosperity aright is most comfor­table. The Love of God can sweeten Afflictions, and make a Dinner of green Herbs as savory as if they grew in Paradise: and it gives a quick and high taste to all our temporal Blessings. When his Love is conveyed and sealed to us by the Gifts of his Provi­dence, we have the purest enjoy­ment of them. Now when Pro­sperity [Page 201] is made subservient to his Glory, when it endears Obedi­ence to us, we have an infallible testimony 'tis from his special Fa­vour to us.

The Rules how to manage Prosperity for our everlasting Good, are,

1. Let us preserve an humble sense of our original meanness, continual frailty, and sinful unwor­thiness in the midst of Prosperity. Men are apt to be high-minded, and to cherish undue Conceptions of their worth when rais'd in the World: as if they were not as in­ferior to the Majesty of God, and as liable to his impartial Justice as others: they lose the knowledg of themselves in a Mist of Va­nity. This provokes the high and [Page 202] holy One that inhabits Eternity, to blast them in their most fluorish­ing and secure state, and con­vince them how deceitful and in­sufficient the grounds of their pride are. He puts them in fear, Psal. 9. that they may know themselves to be but Men. There are such great and just Allays of the vain Mind, such Correctives of Pride, that it is strange that any temporal Prosperity should occasion swel­ling Arrogance. The Psalmist considering the Glory of God shining in the Heavens, is in an extasy at his condescending Good­ness. What is Man that thou art mindful of him? or the Son of Man that thou regardest him? His Origi­nal is from the Earth, the lowest Element: all that he possesses, to supply his want and satisfy his desires, is from pure Mercy: and [Page 203] the more eminent the advantage of some is above others in this World, the greater are their Re­ceits and Obligations: and who would be proud that he is in a mighty Debt? rich and poor, honourable and mean, are di­stinctions among Men; but in respect to God all are equally mean and low. Neither do these things give any inherent worth, and make Persons more acceptable to God. Poor Lazarus who was a miserable Spectacle, his Body corroded with Ulcers, yet had a precious Soul under it: the glo­rious Angels descended from Hea­ven to receive it at the point of Death, and convey it to the re­viving presence of God: but the rich Man was cast into Hell. Besides, how uncertain are all the admired things of this World!

[Page 204]Is he truly rich whose whole Estate lies in a Ship abroad, that is to pass through Seas exposed to Tempests, and infested with Pi­rats, and runs a double hazard of being rob'd or cast away? And the Consideration thereof, is a proper Argument to cause us to keep a low Mind in a high Con­dition. 'Tis the Apostle's coun­sel, Let the rich, and the great in Jam. 1. 10. the World, rejoice in that he is made low: because as the Flower of the Grass he shall pass away: when the florid Beauty is displayed, it presently withers. How many survive their Estates and Digni­ties, and by unforeseen Revolu­tions become poor and low. Ma­ny that were overflowing in Riches and Pleasures, are as dry and desolate as the Desart. And is it not a disparagement to our [Page 205] Reason to admire Shadows, and be proud of transient Vanities? But suppose they continue with Men here, can they preserve the Body from Diseases and Death, or the Soul from oppressing Sorrows? And is it not miserable folly to pride themselves in secular Great­ness, that is so insufficient to pre­vent the worst Evils? But espe­cially the consideration how Man is vilified by Sin, should make him be abased and low in his own Eyes. As that blessed Martyr, Bishop Hooper says, Lord, I am Hell, thou art Heaven; I am a Sinck of Sin, thou art the Fountain of Ho­liness. And the more gracious and bountiful God is to Men, the more sinful should they appear to themselves. Humility disco­vers our native Poverty, in the midst of rich Abundance; our [Page 206] true Vileness in the midst of glit­tering Honours, that nothing is ours but Sin and Misery; and makes us say, with the Spirit of that humble Saint, We are less than the least of all God's Mercies. Now the more of Humility, the more of Heaven is in the Soul: 'tis that disposition that prepares it to re­ceive the Graces and Comforts of the Spirit in an excellent degree. God resists the Proud; the Self­conceited and Aspiring he is at defiance with, and abhors them; he justly deprives them of Spiritual Treasures, who value themselves and bear it high for the abundance of this World: But he gives Grace to the Humble. The due sense of our Wants and Unworthiness, makes us fit to partake of Divine Blessings.

[Page 207]2. A meek temper and deport­ment, is an excellent preservative from the evil of Prosperity. Hu­mility and Meekness are always in conjunction, and most amia­ble in the Eyes of God and Men. A meek and quiet Spirit, which is in 1 Pet. 3. 4. the sight of God of great price. They are the brightest Jewels that a­dorn Humanity, and shin'd so gloriously in our blessed Saviour, the supream Pattern of Perfecti­on, and are propounded as sig­nally imitable by us▪ Learn of me, for I am meek and lowly. When he came in his Regal Office, he is thus described, Rejoice greatly, O Zach. 9. 9. Daughter of Sion: Behold, thy King cometh unto thee: he is just, and having Salvation, lowly; the Church is excited to rejoice in his mild Monarchy. And Christians, who in Professi­on [Page 208] are his Disciples, are com­manded to be gentle, and to shew all Tit. 3. 3. meekness to all Men. This espe­cially concerns those who are in a superior Order: for Prosperity is apt to make Men insolent and intollerable, and to treat with an haughty roughness those that are below them. But there is no­thing more becoming Men in Prosperity and Power, than a sweetness of Spirit, not easily provok'd by Injuries, and easily pardoning them; a gracious con­descension exprest in Words and Actions, even to all Inferiors. And especially meekness is neces­sary in a submissive receiving Re­proofs for Sin, whether by the Ministry of the Word, or by a faithful Friend. Prosperity is never more dangerous, than when Sin takes sanctuary in it, when [Page 209] Men think Riches and Power to be a privilege to free them from sound and searching Reproof, and damn themselves with less con­tradiction. And an humble sub­mission, with respect to the Au­thority of God, and an ingenious tractableness▪ with respect to the sincere affection of those who are faithful in their Counsels for our Souls, is an eminent instance of Meekness, and preserves from the danger of Prosperity.

3. Solmn and affectionate Thanksgiving to God for his Mer­cies, sanctifies Prosperity.

This is the certain consequent of an humble disposition of Soul. Pride smothers the Receits of God's Favours: Thankfulness is the homage of Humility. This is infinitely due to God, who re­news [Page 210] our Lives as often as we breath, and renews his Mercies every moment; yet so unjust and ungrateful are Men, especially in Prosperity, that they strangely neglect it. From hence are those Divine Warnings so solemnly re­peated to the Israelites, When thou Deut. 6. 11, 12. shalt have eaten, and art full, then be­ware lest thou forget the Lord. And, lest Deut. 8. 12. when thou hast eaten and art full, and hast built goodly Houses, and dwelt therein, then thy heart be lifted up, and thou forget the Lord thy God. This was the wicked effect of their Prosperity: According to their Hos. 13. 6. pasture so were they filled; they were filled, and their heart was exalted: therefore have they forgotten me. There is a great backwardness in a carnal heart to thanksgiving for Mercies. Prayer in our distress, is a Work of Necessity, but thank­ful [Page 211] Praise is an Act of Duty; car­nal Love is the cause of the one, divine Love of the other. Even David how ardently does he excite his Soul to the performing this Duty; Bless the Lord, O my Soul, Ps. 103. 1, 2. and all that is within me bless his Holy Name. Bless the Lord, O my Soul, and forget not all his Benefits. The earnest and repeated Address to make a lively and fervent Impres­sion upon his Soul, is a tacit in­timation of the drowsy neg­ligence he found in himself. This Duty is Spiritual, and to be per­formed by the Soul that is our no­ble part, and capable to under­stand our Obligations to the Di­vine Goodness. Indeed, 'tis of­ten exprest in the Psal. 34. 2. vocal praises of God, for there is a natural cor­respondence between the Tongue and the Heart, as between the [Page 212] Hand of a Clock, and the Moti­on of the Wheels within: but the chief part is performed in the Soul, and is only of value and acceptance with God, who is the Maker, the Searcher, and the Judg of our Hearts. Therefore the Holy Psalmist calls upon his Soul, and all that is within him, every Faculty to unite in the Praises of God: the Understanding to consider the several Arguments of Praise and Thankfulness, to esteem and to admire the divine Goodness, to ascribe the Glory that is due to God for his Mercies: the me­mory to register his Benefits; the Will and Affections to love him for his Mercies, and above them.

Thankfulness implies a solemn recognition of the Mercies of God, with all the Circumstances [Page 213] that add a lustre to them, to affect us in as vigorous a manner in our Praises for the Blessings we en­joy, as we are in our Prayers for what we need. Not only signal Mercies, but common and ordi­nary should be continually ac­knowledged by us. And since our Memories are so slippery as to the retaining of Favours, Injuries are inscrib'd in Marble, Benefits written in Dust: We should eve­ry day review the Mercies we enjoy, to quicken our Praises for them, and to make Impres­sions not soon defac'd. Thank­fulness implies a due valuation of God's Benefits: This will be rai­sed, by considering the Author, the great God: the meanest Mercy from his Hand, is a high Favour. As the Guilt of Sin a­rises from the greatness of the [Page 214] Object, tho some Sins are compa­ratively small, yet none is in its intrinsic Nature a small Evil: so tho of Mercies, some are in com­parison eminent, and some are ordinary, yet every Mercy is great with respect to the Author from whence it comes: And the thankful esteem of Mercies, will rise in proportion to the sense of our unworthiness. A constant poverty of Spirit in reflecting upon our own vileness, that there is not meerly a want of desert in us, with respect to God's Bles­sings, but a desert of his heavy Judgments, will heighten our esteem of them. For this end it is very useful, that the Prosperous would consider those below them, how many better than themselves are under oppressing Wants, tor­menting Pains, heart-breaking [Page 215] Sorrows, whom you may trace by their Tears every day; and what free and rich Mercy is it, that they enjoy the affluence of all things: this distinguishing Goodness, should be acknowledged with a warm rapture of affection to the Divine Benefactor. To com­pare our selves with those that ex­cel us in Grace, will make us humble, and with those who are below us in outward Blessings, will make us thankful.

The Prosperous have special Obligations to be most conver­sant in this Celestial Duty: there are various Graces and Duties that are only useful in this imper­fect state, and shall expire with us: as Repentance, Faith, Hope, Patience, &c. the Reward of them will be Eternal, but the ex­ercise is limited to present Life; [Page 216] but Love and Praise remain in Heaven. The Saints eternally admire, love, and bless God for his Mercies. And the sincere and constant performance of this Duty, is most pleasing to God, and profitable to us: for thank­fulness to our blessed Benefactor, engages his Heart, and opens the Treasures of his Bounty more li­berally to us. The way to ob­tain new Benefits, is not to suf­fer former Favours to be lost in ungrateful oblivion. In short, 'tis the best and surest evidence of our thankfulness to God, when his Mercies are effectual Motives to please him. We cannot always make an actual commemoration of his Benefits, but an habitual remembrance should ever be in our Hearts, and influential in our Lives. Thy loving kindness is be­fore Psal. 26. [Page 217] mine eyes, (saith holy David) and I have walked in thy Truth; un­feignedly respected all thy Com­mandments.

4. The Fear of God, and a vigilant care to avoid the Sins that so easily encompass us, is neces­sary in Prosperity. The Secure assist Satan in his War against the Soul: but watchfulness disarms the Tempter. Circumspection is never more a Duty, than when Pleasures without, and Passions within, conspire to betray us. 'Tis useful to reflect upon the great numbers who have been corrupted and ruin'd by Prosperi­ty: that the Vices of the dead may secure the Vertues of the li­ving. The fear of God is clean, effectively, as it preserves from Sin. 'Tis Solomon's advice to young [Page 218] Men, that enjoy the World in its Flower, and in the season of their sinning, that they would remem­ber that God for all their Vani­ties will bring them to Judgment. This Consideration will be pow­erful to prevent the risings of the corrupt Affections, or to suppress their growth, and hinder their accomplishment. But with the excellently temper'd Soul, an in­genuous Fear from the considera­tion of God's Mercies, is an effe­ctual restraint from Sin. 'Tis said, they shall fear the Lord, and his Goodness: fear to offend, and grieve, and lose his Good­ness. This Fear does not infringe the comfort of the Soul, but pre­serve and improve it: Servile Fear, when the Soul is afraid to burn, not to sin, is a judicial forc'd Impression, the Character of a [Page 219] Slave; but an ingenuous grateful Fear, that springs from the sense of the Divine Goodness, is a voluntary Affection becoming a Child of God, and cherish'd by him. The Fear of the Lord is his Treasure. This watchfulness must be universal against all Temptations to which we are in­cident by Prosperity: otherwise we shall be guilty of a like folly with those that shut and fortifie one Gate, and leave the other o­pen to the Enemy. And it must be as continual as our Tempta­tions. Blessed is the Man that feareth always.

5. A moderate use of worldly things, is an excellent preserva­tive from the Evil adhering to them. 'Tis a Divine Blessing, to partake of the Gifts of God with [Page 220] contentment and tranquility, espe­cially 'tis sweet to taste his Love in them. God gives to a Man that is good in his sight, Wisdom, and Know­ledg, and Joy: that is, to use tem­perately and comfortably, out­ward Blessings. But the Flesh is the Devil's Sollicitor, and per­swades Men with a freer Fancy, and looser Affections, to enjoy the World, than is consistent with the prosperity of their Souls. When Diogenes observed with the many sick and languishing Persons, the Hydropick, Consumptive, and other Diseases, that came to the Temple of Esculapius for re­covery, and that after their Sacri­fices they made a luxurious Feast, he cried out, Is this the way to re­cover Health? If you were sound, 'tis the speedy and effectual way to bring Diseases, and being [Page 221] diseased, to bring Death to you. 'Tis applicable in a higher sense; the intemperate use of sensual De­lights, weakens the Life and Vi­gour of the Soul in a Saint, and certainly brings Death to diseased Souls, that habitually indulge their corrupt Affections. The Apostle saith of the licentious Woman, She that lives in pleasure, is dead while she lives: an allusion to a Torch that is consum'd by its own flames. Sensual. Lusts are cherish'd and pamper'd by Prosperity, and the carnal Heart over-rules the whole Man. Our Saviour charges his Disciples to beware of surfeiting and drunken­ness. The indulging the lower Appetites, is natural to Men, but chiefly incident to those in Pro­sperity. Utentis mo­destia, non amantis af­fectu. The great care of such should be, to use worldly things [Page 222] with that modesty and measure, that the Divine Part, the Soul, may be untainted by them: that it may neither overvalue nor overdelight in them. The first degeneracy of Man is by sensu­al satisfaction. This expell'd him from Paradise, and keeps him out ever since. The excess of Pleasures darken the Mind, stupify the Conscience, extinguish the radiancy and vigour of the Spirit. Wine and Women take away Hos. 4. 11. the Heart. The Apostle speaks of those who are abandon'd to Plea­sures, they are past feeling; with­out Ephes. 4. 19. a quick and tender sense of their Sin and Danger. That we may not in an unlawful degree use lawful things, we should al­ways be ordered by the Princi­ples of Fear and Restraint, not indulging our selves to the ut­most [Page 223] of what may seem allow­ed: for to be upon the Confines of Sin, exposes us to be easily overthrown by the next gust of a temptation. 'Tis a Divine Com­mand, that Christians should re­joice, as tho they rejoiced not, and 1 Cor. 7. 30, 31. buy as tho they possessed not; and use the World as not abusing it. A Chri­stian should converse with the World, as a carnal Person con­verses with Heaven; he prays for spiritual Blessings with that cold­ness, as if he had no desire to ob­tain them; he hears the Word with that carelessness, as if he had no desire to profit by it: He performs other Religious Duties without a Heart, as if he had no desire to be saved: such an indif­ferency of Spirit in outward En­joyments, is our Duty and Safe­ty. 'Tis a prodigious disorder, [Page 224] and the great Omnis hu­mana perver­sio fruendis uti velle, & utendis frui. Aug. Cause of the Sins and Miseries of Men, that their Affections are lavishly wasted up­on Trifles, their Love, Desires, and Delights are let forth in their full vigour to the Honours, Riches, and Pleasures of this World, but are wretchedly remiss to spiritual and eternal things. They would enjoy the World as their Heaven and Felicity, and use God for their Necessity. And thus by embra­cing vanishing Shadows, they lose the most substantial and du­rable Good. 'Tis a Point of great wisdom to consider the se­veral respects of temporal things, as they respect our sensitive Part, and the present Life, and as they respect our Souls and the future State: and to use them, that the outward Man may be a more active and ready Instrument of the [Page 225] Soul in working out our own Salvation.

6. Let the Favour of God, and Communion with him be most precious and joyful to us in the midst of Prosperity. The highest esteem and most ravish­ing apprehensions of God, the dearest delight in him as the most excellent suitable Good, and in whom the Soul has the most in­timate propriety, is the honour due to his incomparable Perfecti­on. The Holy Psalmist often declares his transcendent Valuati­on, and inflamed Affection to­wards God; How precious are thy Thoughts unto me, O God! (no ar­tifice Psal. 139. 17, 19. of words could fully express it) how great is the sum of them? If I should count them, they are more in number than the Sand; when I [Page 226] awake I am still with thee. As if he breathed not oftner than he thought of God with reverence and complacency. Thus also he despises all that carnal Men pur­sue with violent desires, in com­parison of God's Favour, There be many that say, Who will shew us any Good? that is, a sensual Good, for nothing is pleasant to them, but what appears in a fleshly fashion. Lord, lift thou up the light Psal. 4. 6, 7. of thy Countenance upon us. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased. The carnal Man, who is a stranger to spiri­tual Joys, has a sweeter relish of carnal things, than a Saint that has a new Nature, that deads the Appetite to dreggy Delights: and in the Vintage and Harvest there is a Spring-tide of carnal Joy: yet [Page 227] David feels a more inward joy and cordial contentment in the fruition of God's Favour, than a natural Man has in the flower of his worldly Felicity. Nay, he prizes the Favour of God before Life it self, which is our most precious possession in this World. Thy loving kindness is better than Life, Psal. 63. therefore my lips shall praise thee. Communion with God, is the be­ginning of Heaven, and differs from the fulness of Joy that is in the Divine Presence above, only in the degrees and manner of Fruition. As the Blushes of the Morning are the same Light with the glorious brightness of the Sun at Noon-day. The natural Man is averse from this heavenly Du­ty, and most in Prosperity. 'Tis the observation of holy Job; They spend their days in Wealth; [Page 228] therefore they say to the Almighty, Depart from us; we desire not the knowledg of thy Ways. 'Tis the malignant property of worldly things, to deface the Notions, and cause a disrelish of sublime and spiritual things. The Ob­jects that pleasantly affect the car­nal Faculties, draw the Soul from God. This is the principal and universal temptation of the present World, by the corruption of our Hearts, and never so dan­gerous as in our Prosperity. 'Tis a rule in Building, that chief care must be taken for the contriving of Windows, for the transmission of a liberal Light to refresh the Inhabitants. Now to build in a Plain where the Heavens are o­pen on all sides, and the pure Light shines, 'tis easy to make the House convenient: but to [Page 229] raise a luminous Fabrick in a City thick set with Houses, and strait­ned for room, requires Art, and the Building must be higher: thus a Person that is surrounded with the Honours, Riches, and Pleasures of the World, that are so apt to darken the Soul, and to exclude the Influences of Heaven, has need of holy Skill to preserve a free communication with God, and to be always receptive of his Grace. Then holy Duties should be frequent and fervent, wherein the Soul ascends to God by raised desires, and God descends into the Soul, by the Operations of his sanctifying and comforting Spirit. And as we see in Nature, the Flowers of every kind open their Leaves to the rising Sun, to be reviv'd with his vital Heat; so we should every day open our [Page 230] Hearts to God in Prayer and Praises. And since all his Mercies invite and conduct us to the bles­sed Author, and temporal Bene­fits are sensible Arguments of his Love; those who most richly en­joy them, are obliged infinitely more to value and delight in the Giver, than in the Gifts them­selves. If the Heart be set upon Riches, which 'tis very apt to be when they increase, or upon plea­sures, God is neglected and vili­fied: and tho many are not open­ly vicious and profane, yet so pleasantly the things of the World insinuate into their Affections, that they cannot taste how good the Lord is; a sad indication of their unregenerate state: for the Di­vine Nature in a Saint, inclines him to God as his supream Good, his only Treasure and exceeding [Page 231] Joy; and as soon as he begins to breath the Life of Holiness, he dies to the Vanities of the World. And when Prosperity alienates the heart from God, 'tis as surely de­structive, as when it draws forth the sensual Appetites into exorbi­tant and foul actions. A Con­sumption kills as surely as a Ca­lenture. Those who abuse the Favours of God to impiety and luxury, throw themselves head­long into the bottomless Pit; and those who in their abundance are remiss and cold towards God, gra­dually descend thither: for God will not be our Joy for ever in Heaven, if he be not our exceed­ing Joy upon the Earth.

But when in the midst of Pro­sperity the Soul is fill'd with a noble admiration of the Divine Excellencies, when it tastes in­comparable [Page 232] more sweetness in the Love of God, from whence outward Blessings are derived, than in the things themselves, when the chief Joy arises from the contemplation of his Favour in Christ, whereby we are par­don'd, and preferr'd to be his Brethren, Coheirs with him of the immortal and undefiled Inhe­ritance, then we know how to abound. Our Saviour commands his Disciples not to rejoyce that Luk. 10. 20. Spirits were subject to them, tho an admirable testimony of his Fa­vour, but that their Names were written in Heaven. Much less should this perishing World be the matter of our Joy, in compa­rison of our Title, and the bles­sed hope of Heaven. Spiritual Joy purifies and fortifies the Soul against the insnaring and corrupt­ing [Page 233] Allurements of the World. The Joy of the Lord is their strength; that of which he is the Author and Object, is both productive and preservative of the Vigour of the Soul, to resist the Charms of the World. 'Tis said of Orpheus, when he past by the Syrens, who by their charming Voices subdued Men to sleep, and then destroyed them, that he played on his Harp, and the sweet sound made him de­spise their singing, and prevented the danger. The Fable is fitly moralized: Joy in the Lord, as our Portion, and that infinite sweetness that is in communion with him, makes such an impres­sion upon the Soul, that the in­snaring and destructive Pleasures of the World are abhorr'd in com­parison with them. That firm Peace and pure Joy, passes the [Page 234] Understanding, our most compre­hensive Faculty; whereas all the Pleasures of the World do not sa­tisfy our Senses.

7. When Riches and Power are employed for the Glory of God and the good of others, they are a happy advantage to those that possess them. All Benefits are virtual Obligations; and the greater our Receipts are, the grea­ter our Accounts will be. God has a soveraign Right in all things we have, and they are not to be employed meerly for our Plea­sure or Profit, but according to his Will, and for his Honour. 'Tis true, he enjoys his own Eter­nity, his own Glory and Blessed­ness, to which there is no possibi­lity of accession: his essential Glo­ry cannot be increas'd, but his [Page 235] declarative Glory may be more manifested in the Eyes of Men: and he strictly requires that we should use his Gifts, so as to shew forth his Glory, to declare how highly we value his Glory, and how ardently we desire and en­deavour that others should bless and praise him. Thus Men in high Dignity should govern their Greatness so, as to make it sub­servient to this blessed End, that the Wisdom, Power, Holiness, Justice, and Mercy of God, may be manifested in their administra­tion. And those who enjoy a present abundance, should, ac­cording to their capacity, relieve the Wants of others. The wise God has order'd several degrees in the Society of Men, the Rich and Poor; that the inequality may be an occasion of the exercise of Cha­rity. [Page 236] And 'tis a special favour, that he is pleased to make some his Treasurers to dispense his Be­nefits to his Family. Whilst others can only be charitable in their compassionate Desires, he gives to some an ability os diffu­sive Goodness: and 'tis Injustice mixt with foul ingratitude, not to pay that Tribute of which he has appointed the Poor to be his Re­ceivers, not to abound in good Works, when from his most free and special Favour, he enables Men to imitate and honour him who is rich in Mercy. 'Tis more blessed to give than to receive. The present Reward is excellent: 'tis our Saviour's encouragement, Give Alms of such things as you have, ac­cording to your Capacity, and be­hold all things are clean unto you. As under the Law, by offering the [Page 237] first Fruits in the Temple, the whole Harvest was consecrated and bless'd; so by a charitable distribution, the Rich have a pure and comfortable enjoyment of their Estates. And the Reward hereafter will be glorious by in­finite degrees, exceeding the most costly and liberal Charity. 'Tis the Encouragement used by the Apostle, Charge them that are rich in 1 Tim. 6. this World, that they do good, that they be rich in good Works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation for the time to come, that they may lay hold on eternal Life. Some by corrupt prodigality waste their Estates, are profuse as the Sea; some heap up Riches as the Sand, and both must be responsible to the Righteous Lord, who will severely call them to an [Page 238] account for the abuse of his Bles­sings. But those who according to their utmost ability honour him with their Substance, and by their charity and beneficence open the hearts and lips of many in thanksgivings to God, shall be accepted and rewarded from the Divine Mercy.

Especially doing good to those whom God loves, who bear his Image, who are peculiarly rela­ted Mat. 11. to him, shall have an excel­lent Reward. The Apostle tells us, that some by entertaining Strangers, received Angels: the honour is incomparably greater, that in relieving the Godly, Je­sus Christ, the Lord of Angels, is fed and cloathed in his Members. And at the last Day he will pub­lickly own those Acts of Mercy as done to himself: Then he will [Page 239] give to the contented Poor the Crown of Patience, and to the charitable Rich the Crown of Li­berality. In short, Riches and Honour, Power and Prosperity, are Temptations to the Carnal, that draw forth their Lusts, and increase their Guilt and Misery; but to wise and faithful Christi­ans, they are Talents improved for their Master's Honour, and their own everlasting Good.

7. A firm resolution to part with all Possessions and Dignities, when God's Honour, and the testimony of his Truth requires it, is an excellent Antidote against the Evil of Prosperity. God doth sometimes call forth his Servants to hard Trials, to declare with more strength and evidence their love to his Name, their zeal for [Page 240] advancing his Glory: Satan is an irreconcileable Enemy to God and his Saints; and inspires the perver­ted World with his own Malice against them. Rage has no Rea­son: the Jews would excommu­nicate the blind Man, because he saw, and ascribed the Glory of the Miracle to our Saviour: and Lazarus must die, because he was raised from the Grave. Now when a Christian is prepared for this noble Act of Self-denial, to forsake all things when his Duty to Christ requires it; this pre­serves him from the ensnaring temptations of Prosperity.

'Tis observable, the same Di­vine Disposition of Soul, makes us temperate in the use of present Abundance, and patient in the loss of it. The low esteem of earthly things, joyn'd with the [Page 241] lively hope of Heaven, renders the enjoyment of the World less delightful, and the loss of it more tolerable. The Philoso­pher Intervallum inter me & illa magnum habui: ita (que) abstulit illa non avulsit. Senec. Cons. ad Helv. and Courtier says of him­self, that he always in his Pro­sperity kept a great distance be­tween his Affections and Riches with Honours; and in the change of his state, they were rather taken easily away, than rent from him. According to the temper of the Mind, the difference is as sensible in the parting with out­ward things, as between clipping the Hair, and tearing it off with violence. Nay, the Glory of Heaven does so eclipse the faint and fading lustre of this World, that a Believer not only patiently but chearfully makes the ex­change of the one for other. Mo­ses Heb. 11. preferred Affliction with the Peo­ple [Page 242] of God before the Crown of Egypt, because of the Reward a­bove that was in his view. And the Christian Hebrews took joy­fully the spoiling of their Goods, know­ing that they had in Heaven a better and an enduring substance. The bles­sed Hope will preserve us from being foil'd by Prosperity when it surrounds us, and from sinking in Adversity. Like Mertyllus his Shield, that secur'd him in the Field, and sav'd him being Ship­wrack'd at Sea, by wasting him to the Shore.

Lastly; Earnest and constant Prayer to God for Divine Grace, is a soveraign means to preserve those who are in Prosperity from the danger that attends it. I know how to abound, says the Apostle; and immediatly adds, I can do all Phil. 4. [Page 243] things through Christ that strengthens me. Supernatural Strength in an eminent degree is requisite to keep us entire and upright in the dangerous conflict with the plea­sant Temptations of the World: and that Strength is derived from Christ, and obtain'd by humble Aelizaeus cum magno honore & se­culi dignita­te prophetiae donum habu­it: Elias profugus & persecutus. Prayer, 'Tis St. Austin's obser­vation, that Elisha wanted a dou­ble portion of Elijah's Spirit, be­cause he was in publick Honour; and exposed to a more dangerous trial, an extraordinary Grace was necessary for him: But Elias was under continual persecution. The Trees that are expos'd to storms, are strong and firm; but those in the sunny Vallies are brit­tle and easily blown down. We are directed to ask Wisdom of God for the governing of our selves in Afflictions, that in pati­ence [Page 244] we may possess our Souls, and the turbulent Passions may not cause rebellious disorders, but the sanctified Mind may use Afflicti­ons for our spiritual and eternal Good. And 'tis as necessary to beg Heavenly Wisdom for go­verning our selves in Prosperity, that when Temptations are fre­quent, and favour'd by our joyful Affections, which are equally ve­hement and exorbitant as the sad Affections, Reason may keep the Throne, and manage Pro­sperity, so as we may obtain our blessed End. Such is the malice of Satan, that he incessantly de­sires leave to tempt us, and love to our Souls should make us pray continually for confirming Grace against his Temptations. Briefly, if the good things of this World make us more humble and holy, [Page 245] more fearful to offend God, and careful to please him; if they are Motives to renew our Homage and Thankfulness to him, if they are used in subordination to his Glory, they are the Testimonies of his present Favour, and the Pledges of our future Felicity. Our blessed Saviour keeps the best Wine for his obedient Friends till the last.