Confideration would let them fee, that though a serious Man should decay in the World, and his Conscientiousness be the caufe of his ruine, yet he would have more to fupport him under his Loffes than another Man, for how fhould not he be able to fupport himself, that hears the Son of God faying to him, That there is no Man that hath left Father, and Mother, Lands, and Houses, Brethren, and Sifters, for his fake, or for righteousness sake, whether voluntarily, or forced to it by Enemies, but fhall receive a hundred fold in this life, that is in Grace, and Comforts of the Holy Ghost,and in the World to come everlasting life, Mark 10. 29, 30. and it could not but be a very great fatisfaction to him, that it was not any vice or licentiousness, that broke him, but a good Confcience, which is its own Reward, and the best Preservative, against Murmuring, Repining, and Despair, and very often a Prefage, That God will fet him up again, and as it was in Job's cafe, make the latter part of his Life more profperous than the former.

By fuch Representations as thefe, Confideration would scatter this Suggestion of the Devil, That a finful Life, is the only gainful and advantageous Life. But what Argument can prevail against Experience; and where Men have found already, that their fins have prov'd profitable, and that their carelesness of Religion hath procur'd them no fmall advantages? Their great care and study now must be, that they do not put themselves into a way of losing them;

and

and therefore exhort them to confider, what the end of these things will be, and whether this be a likely course, to get a title to the Inheritance incorruptible reserved in Heaven for Believers; they'll be ready to reply, What, part with my Livelihood? Quit that which muft fupport my Family? Would you have me starve and perish? Will your Religioufnefs give me Bread? Would you have me precipitate my self into Ruine? Will nothing less ferve the turn, than leaving all, and following Chrift? Why should I defpair, when God bleffes me; and think ill of my way of living, when God, by profpering my endeavors, declares his approbation of my deportment? My Gain is his Mercy; and if he did not allow of what I did, he would with-hold his Benediction. His giving fuccefs to what I do, fhews his Love; and I have reafon to believe he is not angry with me for taking this course, because he never cross'd it by his Thunders.God would have me live in the World, and fince I have no other way to thrive but this, I must suppose 'tis that which God hath call'd me to. My industry is in obedience to his command, and why (hould I fright my felf with his indignation, when my profperous fortunes fpeak his fmiles

and fun-fhine?

Confideration would let them see, That God doth not bless them for their fins, but doth it to invite them to amendment. That though Gods Bleffings flow in upon them, while they fin; yet those Bleffings are no approbations of

their fins, but diffuasives rather; marks of Gods befeechings, characters of his entreaties, that they would not be so base, and unworthy, as to fight against him with his Mercies, nor make ufe of his kindness against him; figns, whereby God lets them know, that he had rather hear their Hallelujahs in Heaven, than their Groans in Hell, Nay, this would fuggeft to them, That it may not be God that bleffes them, but the Devil; and that he that is permitted to fhew them all the Kingdoms of the World, and the glories of them in a moment, hath power alfo to reward iniquity; and that profperity which is acquir'd by fin, cannot be of God's making, but is an effect of the Devils bounty, who never gives but with an intent to murther; and makes Prefents for no other end, but to make the Soul a prey to his fury; who gives, like the Grecians, only to overcome; and seems kind, only to get an interest in the Sinner, and to take advantage against him, when there shall be occafion; who bleffes with a defign to curfe, and rewards to harden Men in their contempt of the Almighty; who lets Men reap profit, that they may venture confidently on fin, and is contented, they should have fomething for their pains, that they may dedicate themselves more entirely to his difpofal.

So that it may be faid of fuch a Mans Poffeffions, as the Lacedemonian in Plutarch faid of Lampes, whom a Gentleman commended for being rich in Shipping; I do not like that Feli

city, which depends fo much on cords and threds. Indeed, he fpake it with refpect to the uncertainty of fuch Riches, but we may juftly call fuch a Mans Wealth, Cords, and Strings, in another fense; Cords which entangle him, and by degrees tye him fafter, and faster to the Devils fervice; drag him into hardness of heart, and impenitency, and at laft into that Prifon, from whence there is no returning, till he hath paid the uttermoft farthing.

But what can you expect from Men, that are refolv'd not to fee, and are so wedded to their gain, that they are frighted with the very thoughts of a remedy, that would clear their fight, and fhew them the fatal hand, that gives them their prosperity, and discover to them, the Fiend, that conveys the gain, they get into their houses, and bribes them into everlafting Tor

tures.

O poor befotted Sinners! And do you lofe Heaven for this? Is it for this, you leap into destruction? Is it for this, you hazard the favour of God? Is it for this, you scorn the Gold of the Sanctuary? Is it for this, that the Riches of Grace and Mercy, are vile and mean, and despicable in your eyes? Is it for this that you break your fleep, heat your blood, difcompose your Minds, diforder your bodies, and alienate your affections from him, who being rich, became poor for your fake? Will not Heathens be your Judges? Will not Phocion, Fabritius, Fabius, Diogenes, Socrates, Plato, Demetrius,

Apollonius,

་

Apollonius, meer Heathens, who would not accept of the Riches, they might have had, and which were freely offer'd them, left their virtue should suffer in the acceptance, and they be tempted to grow remifs in their self-deni

als.

Would any man think, you had rational, immortal Souls within you, that fees you live thus? Would any Man imagine that you believe a Reward to come, that fees you fo greedy after a present recompence? fo greedy, that you fight your way through Oaths, Curfes, Lyes, Oppreffion, Extortion, Injuftice, Covetoufnels, Uncleanness, Blafphemy, Flatteries, Railings, Slanders, Abuses, Drunkenness, and through the most sneaking, moft fordid, and moft difingenuous fins, to get it? To fee this, what fober Man would not blefs himself? What Man of Reason would envy fuch advantages? Pity you he may, but he can never wish for your happiness, for that which you call happiness, is mifery in grain, and must shortly dye into endlefs lamentations, Verily I fay unto you, you have your reward, Mat. 6. 5.

་

VI. Impediment.