Soul-Prosperity in Several Sermons, Sermon 1
SERMON I.
3 Epiſt. of John, verſ. 2.
foreign,
Beloved, I wiſh above all things that thou mayeſt proſper, and be in health, even as thy Soul proſpereth.
THere are two things, among many others, both which are infallibly certain, and exceeding comfortable to all thoſe that live by Faith, and fear before the Lord. The one is, That the Lord knows them every one by name. The other is, That he hath a perfect knowledge of all their concernments; How it is with them, both in reſpect of their Souls, and in reſpect of their Bodies; and what they ſtand in need of, for the wellfare both of the one, and of the other.
We have both theſe exemplified in this Epiſtle, written to one ſingle perſon, Gaius by name. Who this Gaius was, whether it was Gaius of Macedonia, ſpoken of Act. 19. Or Gaius of Derbe, ſpoken of Act. 20. Or Gaius of Corinth, ſpoken of 1 Cor. 1.14. cannot, I think, be abſolutely determined. However, 'tis certain, The Lord knew well, which of them it was. And the Lord did know, that this Gaius to whom this Epiſtle was written, was an eminent godly perſon, one that had a gracious, vigorous, active Soul for God, in a weak and conſumptive Body. And upon that account, he directs his Servant John to write this Epiſtle to him; that he might know, how much he did live in his Care, and what obſervation he made of him, and his Condition.
This is a very great matter, that an entire portion of Canonical Scripture (as this Epiſtle is) ſhould be written for the inſtruction, and conſolation of one good man. But we may wonder the leſs at it, if we look a little backward, we ſhall find ſuch a portion written to one good woman; but ſhe was, beſides her eminent godlineſs, a perſon of honour in the World; ſhe was a Lady, That's the ſecond Epiſtle of John. And that we may know, that in theſe matters, God is no reſpecter of perſons, we have a third inſtance of this, in the Epiſtle to Philemon, witten in the behalf of Oneſimus, a mean perſon, comparatively. A ſervant he had been, and one that miſcarried in his ſervice, and ran away from his Maſter. But now having a ſaving work of God begun in him, whereof Paul had good experience, he writes that Epiſtle to Philemon, on his behalf, that he might receive him, not only into Service, but into Favour; not only as a Servant, but as a beloved Brother in the Lord. ver. 16. It was a great priviledge, that God vouchſafed theſe three Perſons, above others. It's true, we find more Epiſtles written to particular Perſons, as two to Timothy, and one to Titus; but they were written on a more publick, and general account. And the ſubſtance of thoſe three Epiſtles, may be found in that to Timothy, where Paul ſaith, He wrote, that he might know, how to behave himſelf in the Church of God, the Houſe of the living God. However, though this was ſuch a great matter, with reſpect to theſe three Perſons; yet we know very well, that God had not reſpect to them alone; for Rom. 15.4. the Apoſtle tells us, Whatever is written, is written for our learning: what is written to Gaius in this Epiſtle, and what is in this ſingle verſe, is written for our learning: The Lord give us to learn, what may be learnt by it.
In theſe words we have obſervable three parts.
1. Something expreſſed. It was exceeding well with Gaius, in reſpect of his ſpiritual condition. He was like to have a very comfortable journey to Heaven: His Soul proſpered.
2. We have ſomething implied, ſc. That it was not altogether ſo well with Gaius in his outward condition, eſpecially in reſpect of his health. Though he was a very godly man, he was none of the ſtrongeſt men. He was weak, and ſickly.
3. We have ſomething deſired.
(1.) In general. That he might proſper; indefinitely ſpoken; that he might proſper in all his concernments, within doors and without.
(2.) That he might be in health. He prays that he might have a healthy conſtitution.
And both theſe, as deſired, are amplified.
1. By the manner thereof, very heartily. I wiſh above all things.
2. By the meaſure, or degree, or pattern, according to which he deſires this proſperity might be proportioned, and that is, according to the degree, and meaſure of his Soul-proſperity. [That thou mayeſt proſper, as thy Soul proſpereth.]
It is not unfit to give you an account, in a word or two, of the choice of this Text. Ye may remember that the ſubjects of ſome foregoing Exerciſes were theſe two things.
1. Concerning a dead Religion. Many Profeſſors of the true Religion, as 'tis profeſſed by them, it is a dead Religion; and their works, in, and about it, are dead works.
2. We came to ſpeak of a dying, withering, languiſhing Religion. The obſervation was this.
A living Chriſtian, yet alive to God (and that's all) may, in reſpect of his Chriſtianity, be in a dying, withering languiſhing condition.
Becauſe what follows in that Epiſtle, in Revel. 3. did not give ſo fair a foundation, to build that upon, which I am now to ſpeak of, concerning a thriving, and proſpering Religion, I have made choice of theſe words. And the obſervation which I ſhall, as the Lord ſhall enable me, inſiſt moſt upon, will be this.
Doct. That of all proſperity, Soul-proſperity is the moſt deſireable proſperity.
But before I come to ſpeak of that Point, it will be requiſite, not only to ſhew how the Text bears it, but it may be convenient to point out ſome few Obſervations, which the words afford, which I ſhall, as briefly as may be, paſs through; and the firſt is this.
1. Obſ. Concerning the perſon of this Gaius, who he was. I told you it could not be abſolutely determined; but it ſeems to be very probable, that it was Gaius of Corinth, of whom the Apoſtle makes mention, Rom. 16.23. That he was Paul's Hoſte, and the Hoſte of the Church. i. e. He was one that either Entertained the Brethren that went up, and down, to preach the Goſpel gratis, at his own charge, or elſe that he had the chief overſight of that publick houſe, that was for their entertainment there. And that which may well lead us to this conjecture, is that which we have verſ. 5, 6. of this Epiſtle; where John gives him this teſtimony; That whatever he did to the Brethren, and Strangers, he did it faithfully, and they bare witneſs of his charity. So that, either this was that Gaius, or elſe, as he had the ſame name, ſo he had the ſame diſpoſition. He was charitable, and hoſpitable. And this let him very deeply into John's affection. He loved him dearly, calls him, His beloved, (the ſame word is rendered, Dearly beloved) and prayeth for him.
Note. Perſons of publick Spirits, that do good with what they have, according to their ability; eſpecially for the promoting of Religion, are moſt likely to have, and it is fit they ſhould have, moſt prayers put up to God, for their welfare and proſperity, in every reſpect.
It is ſaid Job. 31.20. that The loins of the poor bleſſed him. They had no bleſſing to diſpoſe of: but the meaning is, They heartily prayed for a bleſſing upon Job, and all that he had. We read Act. 9.31. of a good woman, her name was Dorcas. She was full of good works. Peter finds a great many about her Corps, weeping, and telling him, what good ſhe had done, whilſt among them, and ſhewed him, not her own Wardrobe, but the Coats ſhe had made for them. Doubtleſs, ſhe that had ſo many Tears ſhed for her, when ſhe was dead, had many prayers put up for her, while ſhe was alive. Perhaps, they were not like to find another Dorcas. It might be then, as it is now. All ſeek their own, none the things of Christ. All look after their own particular intereſt. Theſe are like to be, as that wicked Prince, 2 Chron. 21.20. who lived undeſired, and dyed unlamented. What will perſons ſay of ſuch? Pſal. 49.19. They will bleſs them while they live, in hope to get ſomething by them; but when they dye, farewel they. They were good for none, but themſelves. But it was not ſo with Gaius, it was not ſo with Dorcas. It is Calvin's note: He thinks God raiſed Dorcas to life, out of reſpect to the poor people.
2. Obſerve our Tranſlation. [I wiſh] foreign. It is in the margent [I pray] And the word is indifferently rendred. Act. 27.29.—foreign. They wiſhed for day. But 2 Cor. 13.7. foreign. I pray God, that ye do no evil; and yet verſ. 9. foreign. I wiſh your perfection. Paul's wiſhes, were his Prayers.
Note. That it is no inconſiderable part of a Chriſtians wiſdom, to be wary, and well adviſed, in what they wiſh; for Wiſhing is like Praying.
We find in Scripture, that very much guilt hath been contracted, and very much folly expreſſed, by wild, and extravagant wiſhes. I ſhall inſtance in the miſcarriages of good people, this way. Job wiſheth that he had never been born, chap. 3. Jeremy wiſheth that either, he had never been born, or dyed by and by, chap. 20. Jonah wiſheth he were dead, and as much under ground, as he was above ground, chap. 4.9. David wiſheth, that he had dyed for Abſolom. But the ſaddeſt wiſh is that of Joſhua, chap. 7. v. 9. He was at prayer, but forgate himſelf ſadly. Would God (ſaith he) we had not come over Jordan. He wiſheth, that God had never made good his Promiſe, of their coming into the Land of Canaan. There is much folly expreſſed hereby. Many perſons pleaſe themſelves, if they may have liberty of wiſhing. That they might wiſh for what they would have, and have what they wiſh for, then they would be in a brave condition. A fond, and fooliſh conceit this is, Eccleſ. 6.12. Who knows what is good for himſelf in this life? The words are ſpoken queſtionwiſe, and we are to underſtand them negatively. That is only good for us in this life, which is improved in order to our Eternal life. Now God can carry on that courſe to bring us to Eternal happineſs, which he hath choſen his people to, by adverſity, as well as proſperity. Therefore this is the duty, and wiſdom of the people of God, to leave it with God, as it is Pſal. 47.4. Thou ſhalt chooſe our inheritance for us. Wiſdom is required to make a good choice in any thing. God is the only wiſe God, he will chooſe well.
Note this farther. In three things God hath ſet us bounds: Bounds to our Faith, what to believe. Bounds to our Actions, what to do: And bounds to our Prayers, what to deſire, and what to ask. And why ſhould our Wiſhes be unbounded, ſince they are like Prayers? Idle wiſhes are, at leaſt, as bad, as idle words, which no man can give account of, Matth. 12.36. Many have gotten their death, and deſtruction, by getting what they wiſht for. They wiſhed, they might dye in the Wilderneſs, and they did ſo. Num. 14.
Farther, John here wiſheth, That Gaius might proſper; John's wiſh was a prayer to God for him. From hence we may take this note.
Note. The well-being, and proſperity of every man's outward condition, is wholly at God's diſpoſing. Pſal. 127.1. Except the Lord build the houſe, &c. It is neither the care of the Maſter, nor the faithfulneſs of the Servants, nor any thing elſe, that can do any thing at all, if God ſay Nay. If God doth not make the houſe to grow (as David uſeth the expreſſion 2 Sam. 23.5.) certainly, it will wither. The Eſtate, the Houſe, the Family will decay; and, in time, come to nothing. I note this, that we may be all ſtirred up, to acknowledge God, to be the Fountain, and Spring of all outward Bleſſings whatſoever. And accordingly.
(1.) As we deſire any thing ſhould ſucceed, that we take in hand, relating to our worldly affairs, engage God in all, that he may work with us therein. We have Warrant, in every thing to make known our requeſts to God. Phil. 4.6. In every thing, be it never ſo ſmall, engage God to be with us therein; and ſay as Abraham's Servant did, Gen. 24.11. Lord ſend me good ſpeed every day.
(2.) As we deſire to proſper, ſo ſerve the Providence of God; wait upon him, and keep his ways, and believe his promiſes. David gives his Son this counſel; Keep the charge of the Lord, that thou mayeſt proſper, and have good ſucceſs, 1 Kings. 2.3. And he had ſo, while he did ſo. It is ſpoken of ſuch a perſon, Pſal. 1.3. Whatſoever he doth, ſhall proſper: It ſhall turn to good, in order to the furtherance of the Soul's proſperity.
(3.) When the Lord is pleaſed to bleſs the labour of our hands, to make our going out, and our coming in, the beginning, and ending of what we go about ſucceſsful, give God the praiſe. Sacrifice not to your own Net, as that worldly perſon, Pſal. 49.18. who bleſs'd himſelf: No, give God the glory, though the matter be never ſo ſmall. Ruth. 2.18, 19, 20. Naomi being brought into a low condition (though ſhe had been a woman of faſhion) when her daughter-in-law had ſped well in gleaning; O bleſſed be the Lord, ſaith ſhe. Truly, this would be well thought of, Pſal. 73.4. Delight thy ſelf in the Lord, and he ſhall give thee thy hearts deſire. When God hath given us our hearts deſire, we ſhould delight our ſelves in the Lord: And the Mercy of God, ſhould raiſe us up to rejoyce in the God of our Mercies: This would make every days Mercies to reach our Souls.
(4.) I wiſh, that thou mayeſt proſper, &c.] It was well with Gaius already: He proſpered with the beſt proſperity; but John wiſheth, that he might be royally bleſſed. That mercy might compaſs him about on every ſide. Hence,
Obſerve, That though it be a juſt, and meaſured truth, That that Man is a bleſſed Man, whoſe Soul proſpers, in what outward condition ſoever he be, yet outward proſperity (Soul-proſperity going before) is a ſuperadded bleſſing, and may be ſought for at the hands of God, with ſubmiſſion to the will of God, for our ſelves, and in the behalf of others.
It is without all controverſie, Though a Man's outward condition were as low as Job's in the Old Teſtament, and as Lazarus's in the New Teſtament, yet he is bleſſed, whoſe Soul proſpers. For as it is ſaid, of every Man in his civil capacity: In his beſt eſtate he is altogether vanity. Pſal. 39.5. He is ſubject to changes, none can tell what a day may bring forth: Here we have no continuing City, Heb. 13.14. So it may truly be ſaid of a perſon, whoſe Soul proſpers, whatever his outward condition be, he is altogether bleſſed. Pſal. 94.12. Bleſſed is the Man whom thou chaſteneſt, O Lord, and teacheſt him out of thy Law. When inſtruction hearkened to, goes with correction, the Soul proſpers; he is a bleſſed Man. In Job. 1. we have a deſcription of Job's proſperous eſtate: Firſt, it is ſaid, That he was a Man fearing God. But we have farther, as it were, an Inventory given in, of his outward condition: He had ſo many Sheep, ſo many Oxen, ſo many Aſſes, ſo many Camells, &c. Theſe were a ſuperadded bleſſing to Job. This is ſet down, to ſhew the praiſe of Job's patience, who bare ſuch a change ſo as he did: 'Tis very true, a Man may eaſily over-rate and over-value his worldly eſtate. Verily, if Soul-proſperity do not go before outward proſperity, outward proſperity is but like a Cypher, and ſignifies nothing, if a figure don't go before it: A Man may write a ſheet of Paper full of Cyphers, but all do not make One: When Soul-proſperity goes before, God hath done much for ſuch perſons. They have the Earth, they ſhall have Heaven. They have the Nether Springs, they ſhall have the Upper Springs; ſo that if it were asked them, as Chriſt did his Diſciples, Luk. 22.35. Lacked ye any thing? They muſt anſwer (if they will ſpeak, as the matter is) as the Diſciples did, They want nothing. God hath not dealt ſo with all thoſe, that have ſhot the gulph, and are paſt danger for Eternity. Many of them are cut ſhort; yea, they may ſay many times, as Peter did, Luk. 5.5. We have fiſhed all night, and caught nothing; Laboured hard, and caught not ſo much as a Sprat for their breakfaſt. Many a Man that labours all the week, hath very much ado to bring both ends together, his Gettings, and his Expences. The wants of ſome are ſo many, that they often know not what to do; and the wants of others are ſo few, that they want nothing, but to know how to improve, what they have. To know how to abound, is a far greater bleſſing then to abound. Eccl. 3.14. whatſoever God doth, is for ever. If God give a Man an outward worldly eſtate, it is for ever: What, to enjoy it for ever? No, things ſeen are but for Time: But in reſpect of the uſe, or abuſe of them, they are forever.
Now, to ſpeak to that, which in particular John deſires for his friend Gaius, That he might be in health. Gaius was not ſick now, that's clear from verſ. 6. He did not keep his Bed, nor his Chamber, nor his Houſe; for John adviſeth him to bring the Brethren on their way, after a godly ſort: But he was a ſickly Man.
Note. Thoſe that have much of the heart of God, and live much in the love of God, may feel much of the hand of God; as in other troubles, ſo in long continued bodily weakneſſes.
That they may be ſick, is no marvel, for they muſt dye; but we ſpeak of long, continued weakneſs: Timothy was ſuch a Man, 1 Tim. 5.23. It is obſerved of Calvin, that in his latter days, he was very ſickly, and weak, contracted, as 'twas thought, by eating too much Alöes: Thuanus ſaith, he was ſo ſeven years before his death. We find, Job obſerved this in his days, Job. 21.25. One dyes in the bitterneſs of his Soul, never eats his bread with pleaſure. [One dyes.] What one? Even one good Man, as well as one bad Man: He ſpeaks indifferently of either; all things fall alike to all. The good Man dyes in bitterneſs, and pain, ſeldom made a good meal. Thus ye ſee it hath been: And I note this, only for this purpoſe; that we may ſee, that no new thing befalls them, with whom God deals ſo at this day; but that which hath been the lott of thoſe whoſe Souls have proſpered. 1 Cor. 10.13. There hath no temptation taken you, but ſuch as is common to Man.
2. Gaius was very well with reſpect to his Spiritual ſtate, but he was weakly, and ſickly; therefore John prays that he might be in health: Hence note,
Note. A healthy conſtitution of Body, though a Man may be bleſs'd without it; yet in it ſelf is a very great and deſirable bleſſing: It is a comprehenſive bleſſing: It is the Epitome and Abridgment of all outward bleſſings: It is like Salt, that Seaſons every Meat. It is too true, this is not ſo feelingly acknowledged, as it ought to be, by thoſe that do enjoy it. But when (as it is in Job) a Man's bones are chaſtened with a multitude of pains, and a Man is worn away with pining ſickneſs; it is rare to find ſuch a perſon, that doth not ſet an higher price on health, then he did before. And, verily, it is a very great bleſſing; whether it be by preſervation from ſickneſs; or by recovery out of ſickneſs.
(1.) If it be by preſervation from ſickneſs, prize it as a very great mercy. It is left upon Record, as a very ſignal Providence, and gracious Priviledge, vouchſafed to the people of Iſrael, when they were in Egypt, where there was ſo much Sickneſs, Plague, and Death: Yet (Pſal. 105.) there was not one feeble perſon among them when they came forth; for it is ſaid Exod. 12.27. they were able to come for thon foot, ſix hundred thouſand Perſons. And ought it not to be eſteemed at this day, in this place, as a great mercy, by thoſe Families which God is pleaſed to preſerve from thoſe ſickneſſes, that ſome are under? If ye do not labour to improve this ſo, that God may not repent, that he hath ſpared you, ye do not well.
(2.) It is a very great mercy to have health, by recovery from ſickneſs, and weakneſs; Hezekiah judged it ſo, Iſa. 38.19. The living ſhall praiſe thee, as I do this day. David ſpeaks to this, Pſal. 103.5. My Soul praiſe thou the Lord. He renews thy ſtrength as the Eagle: The Eagle (as it is ſaid all Birds of prey do) caſts her feathers once a year; new feathers grow up again, and then ſhe is freſh, and luſty; and mounts up as high as before.
Now that health, is ſo great a bleſſing, will appear in this, becauſe while the Lord gives it, he puts a very great price into the Man's hands, that hath it, to further his Soul-proſperity. A weakly, ſickly perſon is under many diſadvantages, as to that. For obſerve,
(1.) Weakneſs, long continued infirmity, often deprives a perſon of the publick Ordinances. Poſſibly, ſome may, at this day, by weakneſs be deprived of ſuch Meetings as this; which we are to reckon publick Ordinances, not in reſpect of the Place, but Adminiſtration, Iſa. 38.22. What ſhall be the ſign that I ſhall go up to the houſe of the Lord? while he was ſick, and weak, he could not do it.
(2.) It very much indiſpoſeth a Man for the ſolemn performance of the private Duties of Religion. We have a clear inſtance of this, Jam. 5.13. Is any afflicted? Let him pray: Is any ſick? Let him ſend for the Elders of the Church. Is not ſickneſs a great affliction? It is: Why then ſhould not the ſick pray? Sickneſs, and weakneſs indiſpoſe a perſon for the ſolemn performance of that duty.
(3.) Perſons ſubject to long, continued weakneſſes of body, are often in much darkneſs of mind, apt to queſtion the grace of God in them, and the love of God, toward them. For ſickneſs, and weakneſs indiſpoſe a Man's mind: He cannot infer comfortable concluſions from his former experiences of God. He is full of confuſion, like a skain of Silk, that a Man can neither winde, nor draw. So it is with an infirm Man. Pſal. 80.3. Heman, when his life did draw nigh to the grave, he ſaith, His Soul was full of trouble. It is a ſad caſe, a weak Body, and a troubled Soul too. Satan is very skilful at his work: He knew this, and therefore he reſerved this as his laſt temptation for Job, hoping that would ſtick, to afflict his Body.
Now to Apply this.
1. Let all ſuch as God is pleaſed to bleſs with any competency of health, and ſtrength, keep their hearts under the obligation, that this lays upon them. Deut. 8.16. The Lord gave them Manna, to humble them. We ſay, Oh, if we were fit for Mercy, God would give it: Thus Folks talk, that never endeavour to be more fit. If we ſhould never have a Mercy, till we were fit, it would be long enough before we ſhould have any. God many times gives a Mercy firſt, and makes a people humble afterward. Well then, conſidering that life, and health, and ſtrength are given to every Man, for the ſame end, and purpoſe, for which Paul improved them, Phil. 1.21. To me, to live is Chriſt. Therefore we ſhould every one of us, while we are well, ſet about doing of that, which it will be very well, if it be done, before we are ſick; but 'tis of abſolute neceſſity to be done, before we dye; even, what we have, 2 Pet. 3.14. Give all diligence to be found in Chriſt Jeſus, in a ſtate of union with him. If a Man be not in Chriſt, while he lives, he cannot live to Chriſt, nor ſhall he dye to Chriſt, when he dyes, Col. 1.27. Christ in us, is the hope of glory.
Conſider then.
1. Though health, and ſtrength be a very great bleſſing, yet it is a bleſſing quickly blaſted: Job obſerved it in his days, Job 21.23. One dyes in his full-ſtrength: God gives him no warning at all. Alas, (ſaith James) what is a Man's life? A vapour, a little warm breath turned up and down in the noſtrils; when that is ſtopt, a Man dyes.
2. Conſider this: Say God ſhould give us warning; and do with us, as he did with Jezabel, caſt us upon a bed of ſickneſs, and give us ſpace to repent; yet times of Bodily ſickneſs, and weakneſs, are ill times to begin to look after a neglected Soul, and to do neglected Duties. Sickneſſes and weakneſſes bring a Man under many diſadvantages of looking after Soul-concernments, 2 Sam. 25.35. God ſmites Nabal, he was ſick ten days, that was more time then many perſons have; yet he could no more repent then the very ſtone; his heart dyed within him: Therefore what we have, Joh. 9.4. ſhould be lay'd to heart; The night will come, when no Man can work. Do the work, that God calls to, while it is called, To day.
(2.) If ſo be, health and ſtrength be ſo great a bleſſing, then let all that do enjoy it, take heed, how they do any thing that may prejudice their health; and do, what God would have them do, for the preſervation of their health; and not ſtick at any due charges, ſuitable to what they are able to bear.
1. Take heed of prejudicing your health. They are very much to be blamed, that will ride wind, and weather, to get money, Matt. 6.25. The Body is more then Raiment: Health and ſtrength are better then riches. Much more do they tranſgreſs, that prejudice their health to gratifie a ſenſual luſt, For no Man ever yet hated his own fleſh, Eph. 5.29. I have read of one Theotinus, who was very much given to drinking, and had very ſore eyes; his Phyſitian told him, he muſt either leave his drunkenneſs, or loſe his eyes: Then (ſaith he) farewell ſight. He would rather loſe his ſight, then leave his ſin.
2. Do what may be done, to preſerve health: Therefore the Apoſtle ſaith to Timothy, Drink no longer Water, but uſe a little Wine, for thy ſtomachs ſake, and thine often infirmities. The poor Woman (Mark. 9.) ſpent all ſhe had upon the Phyſicians. This is worth obſervation: That we muſt ſo mind the wellfare of our Bodies, for the preſerving of health, and ſtrength, when we have it; and recovery of it, when it is loſt; for the preſervation of the health, and well-fare 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 ſober, to love their Husbands, to love their Children.
Now, for the Amplification of this wiſh.
1. For the manner. It was heartily. [Above all things.]
Obſerve, It is the duty of every gracious perſon, to be hearty, and real in his prayers, deſires, and wiſhes for the proſperity of the people of God, and for the health of thoſe that are ſick, and weak.
The Apoſtle ſpeaks to the praiſe of them, Col. 1.4, That they loved all the Saints of God. Ruth. 4.11, The Elders ſaid 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 ſuch a ſpirit. Corruption doth narrow, and ſtraighten Mens hearts: Their eye is evil, becauſe God is good. Corruption ſtreightens, 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.
Obſerve again, Who it is that deſires this ſo heartily: It is John, the beloved Diſciple, who preſſed hearty love upon others. 1 Joh. 3.18. And he expreſſeth it to Gaius. Hence note,
Note. It is the duty of every Miniſter to labour, to exemplifie in his practice, the Duties he preſſeth upon others. The Prophet (Hab. 2.4.) ſpeaking of thoſe ſad times in the captivity of Babylon, ſaith, The juſt ſhall live by faith. But they might reply, Can you do ſo your ſelves? And he anſwers, Yes. Hab. 3.17, 18, Although the Fig-tree ſhall not bloſſom, yet will I rejoyce in the Lord; I will joy in the God of my Salvation.
2. Conſider the pattern, meaſure, and degree, according to which John deſires, this outward proſperity might be proportioned; and that is, his Soul-proſperity. Surely this Gaius was a very rare Man: It is hard to find ſuch among all thoſe, that bear the honourable name of Chriſtians. How many are there, Chriſtians in profeſſion, and it may be, according to ſome meaſure, indeed, and in truth, who proſper in their Eſtates, and proſper in their Bodies? They are well, and lively (as David's Enemies were, Pſal. 38.19.) but they have poor, lean, withering Souls. So that we may very well, in the behalf of many, invert the Apoſtle's wiſh; and wiſh that their Souls might proſper, as their Bodies proſper, and as their Eſtates proſper. If we ſhould pray for ſome, that their Bodies might be, as their Souls are, we ſhould curſe them, inſtead of praying for them: We muſt ſay, let their Bodies be filled with noiſome Diſeaſes, and let them pine away, for ſo their Souls do.
But it was not ſo with Gaius. Hence obſerve,
Note. Though a perſon of a ſickly and weak conſtitution be under many diſadvantages, yet under them all, it is poſſible his Soul may thrive, and proſper. 2 Cor. 4.16, Though our outward Man periſh, yet our inward Man is renewed day by day.
Here take notice, that when I ſay ſuch a Man is under ſome diſadvantages, I mean in reſpect of the outward Duties of Religion, but not as to the inward, and ſpiritual Duties; as living by Faith, exerciſing the Love of God, and the Fear of God; and deſires after the enjoyment of God: Herein conſiſts true Religion. Wo be to that Man, that hath no more Religion, then can be ſeen. Religion is not all Outſide, the Lining is the beſt part of it. The Text bears the Doctrine (mentioned in the firſt place) thus, John wiſheth that Gaius might proſper in all things, as his Soul proſpered; we muſt underſtand him in ſubordination to Soul-proſperity. John wiſheth that Gaius might proſper in all things, ſo that his Soul might ſtill proſper. If Gaius's Soul had received prejudice, John had wiſhed him a great loſs: So that the obſervation is clear:
That of all proſperities, Soul-proſperity is the moſt deſirable proſperity.