health: Therefore the Apoftle faith to Timothy, Drink no longer Water, but ufe a little Wine, for thy ftomachs fake, and thine often infirmities. The poor Woman (Mark.9.) fpent all fhe had upon the Physicians. This is worth obfervation: That we must fo mind the wellfare of our Bodies, for the preferving of health, and strength, when we have it; and recovery of it, when it is loft; for the prefervation of the health, and wellfare of our Souls. It is an hard matter to do those things out of obedience to God, from a principle of grace, which a principle of nature inclines a Man to. Tit. 2. 4, That they may teach the young Women to be fober, to love their Husbands, to love their Children. Now, for the Amplification of this with. 1. For the manner. It was heartily. [Above all things.]

Obferve, It is the duty of every gracious perfon, to be hearty, and real in his prayers, defires, and wishes for the profperity of the people of God, and for the health of those that are fick, and weak.

The Apostle fpeaks to the praife of them, Col. 1.4, That they loved all the Saints of God. Ruth. 4. 11, The Elders faid to Boaz, The Lord bless thee, and this Woman. How heartily did the good Women bless God for their old neighbour Naomi Ruth. 4. 14. It is a rare thing to find fuch a fpirit. Corrup

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tion

tion doth narrow, and straighten Mens hearts: Their eye is evil, because God is good. Corruption ftreightens, but Grace enlargeth a Man's heart. It is a brave spirit, To rejoyce with them that rejoyce, and to mourn with them that mourn.

Obferve again, Who it is that defires this fo heartily: It is John, the beloved Disciple, who preffed hearty love upon others. I Job. 3. 18. And he expreffeth it to Gaius. Hence note,

Note. It is the duty of every Minister to labour, to exemplifie in his practice, the Du ties he prefeth upon others. The Prophet (Hab. 2. 4.) fpeaking of those fad times in the captivity of Babylon, faith, The just fhail live by faith. But they might reply, Can you do fo your felves? And he answers, Yes. Hab. 3. 17, 18, Although the Fig-tree fhall not bloffom, yet will I rejoyce in the Lord; I will joy in the God of my Salva

tion.

2. Confider the pattern, measure, and degree, according to which John defires, this outward profperity might be proportioned; and that is, his Soul-profperity. Surely this Gaius was a very rare Man: It is hard to find fuch among all thofe, that bear the honourable name of Chriftians. How many are there, Christians in profeffion, and it may be, according to fome measure, indeed,

and

and in truth, who profper in their Estates, and profper in their Bodies? They are well, and lively (as David's Enemies were, Pfal. 38. 19.) but they have poor, lean, withering Souls. So that we may very well, in the behalf of many, invert the Apoftle's wish; and wish that their Souls might profper, as their Bodies profper, and as their Estates profper. If we fhould pray for fome, that their Bodies might be, as their Souls are, we should curse them, inftead of praying for them: We must fay, let their Bodies be filled with noisome Diseases, and let them pine away, for fo their Souls do.

But it was not fo with Gaius. Hence obferve,

Note. Though a person of a fickly and weak conftitution be under many disadvantages, yet under them all,it is poffible his Soul may thrive, and profper. 2 Cor. 4.16, Though our outward Man perish, yet our inward Man is renewed day by day,

Here take notice, that when I fay fuch a Man is under fome difadvantages, I mean in refpect of the outward Duties of Religion, but not as to the inward, and spiritual Duties; as living by Faith, exercifing the Love of God, and the Fear of God; and defires after the enjoyment of God: Herein confifts true Religion. Wo be to that Man, that hath no more Religion, then can be seen. Religion

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Religion is not all Outfide, the Lining is the best part of it. The Text bears the Doctrine (mentioned in the first place) thus, John wifheth that Gaius might profper in all things, as his Soul profpered; we must un derstand him in fubordination to Soul-profperity. John wifheth that Gaius might prof per in all things, fo that his Soul might ftill profper. If Gaius's Soul had received préjudice, John had wifhed him a great loss: So that the obfervation is clear:

That of all profperities, Soul-profperity is the most defirable profperity.

SER

I

SERMON II.

Now proceed to that Obfervation I first intended, in the choice of the words. But take notice firft; That the Text gives a fair, and full occafion, to speak to it, though perhaps not dif cerned at first. John, ye fee, wifheth all profperity to his friend Gaius: but this muft be understood in a way of fubferviency to the profperity of his Soul: Otherwise, he had wished him far more hurt, then good. If he had wished him any thing, that, in the leaft, had been to the prejudice of his Soul. It is then beyond all controverfie, That as he wifhed that he might profper, in all things as his Soul profpered, he would be under ftood, that his defire was, That his Soul always might profper. Hence obferve,

Doct. Of all profperity, the profperity of the Soul, is the most defirable profperity. For the Explication, three things are to be spoken too.

1. What the Soul is in its natural conftitution, and what it is in its unregenerate state by reafon of Original corruption. 2. Wherein the prosperity of the Soul

confift