Soul-Prosperity in Several Sermons, Sermon 7
SERMON VII.
HAving ſpoken ſomething to the firſt Particular: That every one ought to ſee it, who deſires that his Soul ſhould proſper, that he be Spiritually alive.
I now proceed to the ſecond, wherein two things are to obſerved: That if indeed ye are ſpiritually alive, then to ſee to it.
1. That your Spiritual life be lively, and proſper.
2. That when it begins to be better, than it hath been with you, in the inward Man, then to take heed that ye lofe not the things ye have wrought, 2 Ep. of Joh. verſ. 8.
I ſhall enter upon the former of theſe, at preſent.
1. To ſee to it, that your Spiritual life be lively, and proſper; for therein the proſperity of your Souls conſiſts. And, becauſe every thing almoſt, that I have to ſpeak unto, in handling this great, and neceſſary Doctrine, needs much enforcement, becauſe much neglected, I ſhall, before I come to the Directions, ſpeak ſomething, by way of argument, to heighten your endeavours herein.
Conſider then.
(1.) A Soul, that is alive to God, though burdened with a weak, Conſumptive Body, and with a conſiderable fullneſs of outward bleſſings (both which, many times, are great diſadvantages) yet may proſper. We ſee it exemplified in Gaius; He was but of a weak, and craſie Conſtitution, that's implyed in the Text. And he was withal, a Man of ſome Eſtate, in the World: That's implyed verſ. 6. Which have born witneſs of thy charity, before the Church. Yet neither the one, nor the other hindered, but that his Soul did proſper. It was as John ſaid; for doubtleſs John was as far from giving flattering titles, as Elihu ſaid, he was, Job 32.22.
(2.) Our Souls ought to be as dear unto us, as the Soul of Gaius was to him. If Gaius made Religion his buſineſs, minding, above all things, that one thing which is neceſſary. If he kept his heart above all keeping, So that neither Corruption from within, nor Temptation from without, could ſet his Salvation-work backward. If he laid up his treaſure in Heaven, valuing both the beſt things, and the worſt things of the World, as ſomething, or as nothing unto him, farther then as they might be improved to promote the Eternal well-fare of his Soul. All which, without doubt, in a great meaſure he did, and more then all this too; otherwiſe, he had never received this teſtimony from ſuch a Man, as John was; which, to his honour, hath ſtood upon Record, theſe 1600 years, and ſhall do to the end of the World. For as our Saviour ſaid of Mary, Matth. 26.13. So wherever this Epiſtle ſhall be read in the whole World, this that Gaius did, ſhall be told, for a memorial of him, That his Soul did proſper. Therefore, as our Saviour ſaith, Luk. 10. We ought to go, and do likewiſe. For he was under no more obligation to do what he did, then we are: And our Souls ought to be as dear to us, as his was to him.
3. There is not one word to be found to the contrary in all the Scripture, but that how ſhort ſoever, we come of this pattern, at preſent, yet if we ſet our ſelves to do, as he did, our Souls may proſper as much, as ever his did. Jeſus Chriſt, we are ſure, can make them proſper, Joh. 10.10,—I am come that they might have life, and that they might have it more abundantly. 2 Cor. 9.8. For ye know the grace of our Lord Jeſus Chriſt, that though he were rich, yet for our ſakes he became poor, that we by his poverty might be made rich. Eph. 3.20,—He is able to do exceeding abundantly, above all that we ask, or think, according to the power, that worketh in us. Neither, (which is much to be obſerved) doth he ſpeak of his abſolute power; by which he is able to do more, then he will do, but of his Ordinary working power, for ſo it is, in the latter end of the verſe. [According to his power that worketh in us.] So that we may conclude, that he hath not out-acted the greatneſs of his power, in, or for the proſpering of any Man's Soul; but he can work as much again, for another. Eph. 4.10, He that deſcended, is the ſame alſo that aſcended up, far above all Heavens, that he might fill all things. As he filled up the whole work of his Mediatorſhip, which was to be done upon Earth: So he aſcended up to Heaven, to fulfil what remains, and that is, for ever to fill even all the living members, of his myſtical Body with the Principles of Spiritual life, ſo that every one ſhall receive according to his meaſure, Eph. 4.7, But unto every of us is given grace, according to the meaſure of the gift of Chriſt. Neither doth he tell any Man, that he hath given him ſo much, that he will give him no more. No Man knows, how great his meaſure may be; The grace that Chriſt intends to give, he gives not all at once; ſo that a Man may hope, his works may be beſt at laſt; as was ſaid of them, Rev. 2.19. For,
(1.) There is no particular grace, though it be in the Soul, at preſent, but as ſmoaking Flax, but it may by daily exerciſe, and good uſage, grow to a great eminency.
(2.) There is no Corruption, though more deeply Rooted then others, in a Man's natural Conſtitution, but that, in time, by walking in the Spirit, bringing it to the Law of Chriſt, to the death of Chriſt, and to the love of Chriſt, and joining his own endeavours to the Spirit of Chriſt, he may get an eminent victory over it, and ſee it, by degrees, fall down before him.
(3.) There is no particular duty, how backward, and indiſpoſed ſoever he may be to it, at preſent, or hath been, a long time heretofore againſt it, but he may grow to an eminency in the practice of it.
(4.) There is no one temptation, of what kind ſoever, or how often ſoever he hath been overcome by it, but by taking to himſelf the whole armour of God; and ſtrengthening himſelf in the ſtrength of the Lord (which is every ones duty to do) but he may ſo reſiſt it, and conquer it, that the Devil ſhall fly before him.
(5.) There is no condition, how many ſnares ſoever, it may be compaſſed about withal, but through the exerciſe of grace, it may be managed to ſuch Spiritual advantage as may exceedingly promote Soul-proſperity.
(6.) There are no doubts, no fears, no ſinking diſcouragements, ariſing from what ſpring ſoever, but they may be anſwered, and ſcattered as a miſt before the Sun, ſhining forth in its full ſtrength.
By all this we ſee that it is as I have ſaid: That as there is no reaſon for any Man abſolutely to conclude, though he apprehend himſelf, at preſent to be Spiritually dead, that his Soul ſhall never live: So there is no ſufficient reaſon for any Man to doubt, who is really, though weakly alive to God, but that waiting upon God, and keeping his way, his Spiritual life may grow to be lively, and his Soul may proſper as much as ever the Soul of Gaius did. Therefore, let us up, and be doing, and the Lord will be with us, Phil. 2.12, 13, Work out your own Salvation, with fear, and trembling. For it is God, that worketh in you, both to will, and to do, of his good pleaſure. This is that which ſlackens many Mens endeavours, that becauſe they think they ſhall never attain to ſuch an height of Soul-proſperity, as others have attained unto; therefore they ſtir not up themſelves, to reach after any proſperity at all; as is charged on them, Iſa. 64.7, There is none that calleth upon thy name, that ſtirreth up himſelf to take hold of thee. As ſome poor Men, becauſe they think, they ſhall never get beforehand, as many of their Neighbours do; whatever others get, they ſhall never be worth a Groat, and therefore mind no more then to live from hand to mouth. But we have not ſo learned Chriſt. This is all that I ſhall ſay by way of argument, to perſwade.
I now proceed to ſpeak of the former of thoſe two Particulars, mentioned but now: That thoſe that are ſpiritually alive, ought to ſee to it, that their Spiritual life be lively, and proſper, becauſe therein the proſperity of their Souls conſiſteth. The great matter to be enquired into, is to ſhew what is to be done, in order to the carrying on, of this holy, and bleſſed deſign. In ſpeaking unto it, Let this be conſidered. That there is a Rule for, and a Regiment of Health for the Soul, as there is for the Body. And what in a natural way, may be preſcribed, and ought to be made uſe of, for the wel-fare of the one, may be preſcribed, and ought to be made uſe of, in a Spiritual way, for the well-fare of the other. Of this kind, there are five ſeveral things, which I ſhall ſpeak to in order.
1. In reference to Bodily health, upon good adviſement, the ſeaſonable uſe of Phyſick is neceſſary. This is an Ordinance of God, and ought to be uſed in faith, and obedience to God. Sometimes, for preventing of Diſeaſes, which otherwiſe might prejudice our health, and ſometimes for curing, and removing of them, which otherwiſe may endanger our life. Anſwerably to this, we find in the Scripture (which is the Magazine, and Store-houſe for all Spiritual Receipts) Phyſick preſcribed for the Soul, by Jeſus Chriſt himſelf, the great Phyſician of Souls; without the due, and ſeaſonable uſe whereof, it is impoſſible, the Soul ſhould proſper.
Before I tell you what it is, it is fit to premiſe theſe three things.
1. That the Soul of every Man, Spiritually alive to God, is as ſubject to Spiritual Diſeaſes, as the Body of any living Man is to Bodily Diſeaſes. And it is ſin alone, and nothing elſe but ſin, which is the ſickneſs of the Soul, and which if it be not cured, will be the death, and deſtruction of the Soul. It is the reſemblance by which it is frequently ſet forth in the Scripture; and that moſt fitly, as all Scripture reſemblances are. For as ſickneſs hinders the operation of Nature, waſting, and conſuming, by degrees, both the Natural heat, and Radical moiſture, often changing, and altering a Man's countenance, as Job 2.12, And when they lift up their eyes afar of, and knew him not. Often cauſing much pain, ſo as the ſick Man grows worſe (and unleſs happily recovered, by the bleſſing of God, upon the uſe of Means) untill death ſeize upon him. So that ſickneſs, upon this account, is truly ſaid, to be contrary to Nature, an Enemy to Nature. Even ſuch a thing is ſin to the Soul: It is contrary to the well-fare, and proſperity of it. It Wars againſt it, 1 Pet. 2.11. It hinders the gracious actings of it, Rom. 7.21, I find a Law then, that when I would do good, evil is preſent with me. It puts even living, and good Souls under ſuch a diſguiſe, that they neither ſpeak, nor do like themſelves. As Job's Wife, (though it is believed, that ſhe was a good Woman) yet ſhe ſpake (as her Husband told her) as one of the fooliſh Women, Job 2.10. So 1 Cor. 3.3. Their unmortified luſts put them under ſuch a diſguiſe, that they walked as Men; as thoſe that were ſtill dead in ſin, and never had received any principle of Spiritual life. And farther, As ſickneſs cauſeth pain; ſo guilt following of ſin, often cauſeth intolerable pain, in the anguiſh, and chargings of Conſcience. In a word, ſin being indulged conſumes, and waſtes what is of God, in the Soul; ſo (as it is ſaid of the worſt of Men, 2 Tim. 3.13.) it grows worſe, and worſe; and if not happily prevented, it ends, at laſt, in Eternal death, Rom. 8.13, If ye live after the fleſh, ye ſhall dye.
2. As in all theſe reſpects, ſin is ſuch a thing to the Soul, as ſickneſs is to the Body: So, that we may be the more affected, and take the more notice of it, It is fitly expreſſed by the ſame name. As Pride is fitly compared to a Tympany; Earthly-mindedneſs to a Dropſie; Carnal ſecurity to a Lethargy; Unruly paſſions to a Frenzy; Apoſtacy, and Back ſliding from the ways of God, to the Falling-ſickneſs; Envy, to a Conſumption; An unquiet, diſcontented Spirit, to the grief of the Bowels: Sore Diſeaſes, all of theſe are. And beſides all theſe, Original ſin is as a Leproſie, over-ſpreading the whole Soul. This evil Diſeaſe, which is, indeed, all Diſeaſes in one, cleaves unto all Adam's poſterity, as Gehazi's Leproſie did to all his Seed; for his Son (if he had any) and his Son's Son, and ſo from generation to generation, were all Lepers, 2 Kings 5.27.
3. Though this be generally acknowledged, That ſin is the ſickneſs of the Soul; therefore the Soul proſpers only ſo far as it is well rid of it; yet this would be farther obſerved, That though ſin have ſuch evil effects upon the Soul, as Diſeaſes have upon the Body: and that the names of Bodily Diſeaſes, do ſo fitly reſemble the Diſeaſes of the Soul: yet the difference is great, as to that which is required, to diſpoſe the ſick in Soul, and the ſick in Body, toward a recovery. In the Diſeaſes of the Body it matters not much (it may perhaps ſomething, but much it doth not) whether the ſick Man know the name or nature of his Diſeaſe; ſo he have a faithful, and skillful Phyſician: Nor whether he know the virtue of what is preſcribed him, or the compoſition of it. Or whether he be able to judge of the increaſe, or declining of his Diſeaſe, by the beating of his Pulſe: Though perhaps, ſome inſight into theſe things, might afford to ſome perſons at leaſt, ſome ſatisfaction; yet they are left ſpecially to the care, and wiſdom of the Phyſician, who often conceals the danger, leſt the ſick Man's fears, and phanſie might do him more hurt, then his Phyſick doth him good. But it is otherwiſe in Soul-ſickneſs; a clear inſight into the Diſeaſe, is of great uſe, that every one ſhould underſtand (according to that expreſſion, 1 Kings 8.38.) the plague of his own heart; and what ſtrength it hath got over him; how long it hath been growing upon him, and by what means, and occaſions, he fell into it. Theſe are good ſteps toward ſpiritual health. This is required in order to cure, Jer. 3.13, Know, and acknowledge thine iniquity. And then, diſtinctly to underſtand the way of cure, and to follow thoſe directions, which Jeſus Chriſt the great Phyſician of our Souls, preſcribes, is a far greater, and better ſtep.
Having premiſed theſe things, I ſhall now lay before you what is preſcribed by him.
(1.) When the Body is full of corrupt humours, there is need of Purging Phyſick. Even ſuch need hath the Soul, when it is over-grown, and oppreſſed, with corrupt luſts, which are the noiſome ſteams of Original corruption. It was well with them, of whom it is ſaid, 1 Pet. 1.22. that they had purified their Souls. This is commanded, Jam. 4.8, Cleanſe your hands ye ſinners, and purifie your hearts ye double-minded. 2 Cor. 7.1,—Let us cleanſe our ſelves from all filthineſs of the fleſh, and ſpirit. This is abſolutely neceſſary; for as ſin is to the Soul, as ſickneſs is to the Body; ſo the purging out of theſe corrupt luſts, is to the Soul, what this purging Phyſick is to the Diſeaſe, Joh. 15.2, Every branch in me (ſaith Chriſt) I will purge, that it may bring forth more fruit. In Mal. 3.3. it is propheſied, That God will ſit as a Refiner, and as a Purifier of Silver; and purifie the Sons of Levi, that they may offer unto the Lord, an offering in Righteouſneſs. Now this purging, and emptying the heart of the evil treaſure that is in it, is all one with mortification; and wherever, and in whom ſoever this is neglected, that neceſſary and commendable practice of abounding in the External duties of Religion, avails nothing, to Soul-proſperity: Ye ſee this exemplified in the Phariſees, Matth. 6. Nay, though the Soul be alive to Chriſt, yet if this be neglected, the Soul proſpers not. This is evident in thoſe Church members in Corinth. Paul ſuppoſed them to be in Chriſt: Yet their unmortified luſts, clearly proved it againſt them, that they did not thrive, their Souls did not proſper. They were but Babes in Chriſt: They were in a comparative ſenſe, in reſpect to what they ought to have been, and might have been, but very Carnal ſtill, 1 Cor. 3.2, 3. This then ought to be taken notice of, that beſides the real foundation of univerſal mortification, that is laid in at firſt, in the Soul's Converſion to Chriſt, wherein the abſolute, and un-interrupted Reign of Original ſin is broken; yet the continual exerciſe of mortification, is to be minded, and taken up, otherwiſe it is not like to go well with the Soul. For it is in this caſe, as it was with the Monarchies, Dan. 4.12. Though their Dominion was taken away, yet their lives were continued for a ſeaſon. So it is here; for Original ſin is like Leaven, which being mingled with the Dough, the Bread will always, more or leſs, taſte of it. So that the moſt mortified Chriſtian hath ſtill more mortifying work on his hands, which he muſt diſpatch. Thoſe that are in Chriſt, Rom. 8.1. and ſavour the things of the Spirit, verſ. 5. Yet are preſſed to a further progreſs in this duty, verſ. 13,—but if ye, through the Spirit, do mortifie the deeds of the Body, ye ſhall live.
This in general.
2. When by communing with our own hearts, and obſerving the out-goings of our own Spirits, we clearly ſee that we are among the tranſgreſſors, not among the righteous; I mean, among the ſick, and not among the ſound, then ſpeedily and ſeriouſly to ſet our ſelves to the uſe of ſuch purging, and mortifying means, as Chriſt hath preſcribed in his word.
And here I deſire you to note, that the means appointed, in this caſe, to be uſed, come under a double conſideration.
(1.) Some there are, which we may not deſire, nor adventure upon, but as the Providence of God, according to the condition we are in, calls us to make uſe of.
(2.) There are other means, which, whatever our condition be, we ought, immediately, and daily, to apply our ſelves, to make uſe of, as the matter requires; and upon ſpecial occaſions, in a manner more then ordinary.
For the former of theſe, they are of two ſorts.
(1.) The Evil of Affliction. And
(2.) The Evil of Sin.
1. The Evil of Affliction, of what kind ſoever it be, or for what cauſe ſoever, it comes to be our portion, whether upon our own Perſonal account; or upon the Common account of Religion. Theſe are the means, that God makes uſe of, Dan. 11.35, And ſome of them of underſtanding ſhall fall, to try them, and to purge, and to make them white. Iſa. 27.9, By this therefore ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away their ſin. And they are fit means, for they have a great tendency to awaken the Conſcience, as Gen. 42.21, And they ſaid one to another, we are verily guilty concerning our Brother. To break the unrulineſs of our Spirits, and to make us willing to hearken to what God ſpeaks unto us, in his word, Hoſ. 5.15, I will go, and return to my place, till they acknowledge their offence, and ſeek my face: in their affliction, they will ſeek me early. And therefore, when God is pleaſed to exerciſe us this way, we ought to improve them for this end. And it is a great aggravation of ſin, and a great evidence of an heart greatly unmortified, not to do it, Iſa. 57.17, For the iniquity of his covetouſneſs, I was wroth, and ſmote him; I hid me, and was wroth, and he went on frowardly, in the way of his heart. Therefore, Hear the Rod, and who hath appointed it, Mic. 6.9. Yet for all this, we may not deſire to come under the laſh of any of God's Rods, when we are free, in hope that we may thus improve them: For who knows afore-hand, but that when he hath his deſire, and is under the Rod, that it will not either be with him, as it was with Ahaz, 2 Chron. 28.22, And in the time of his ſickneſs, he did treſpaſs yet more againſt the Lord. This is that King Ahaz. Or otherwiſe with him, that it was with Nabal, whoſe heart was as unſenſible in him as a ſtone, during the time of his ſickneſs, 1 Sam. 25. This we are ſure of, that there needs an Almighty power to work with them, to make them have any effectual influence, to purge out ſo much as one of thoſe luſts, which hinder the well-fare, and proſperity of the Soul. And what ground we have to hope that God will put forth any ſuch power, with any of his Rods, eſpecially, when we our ſelves, without any call from God, have called for them, and deſired them, would be well conſidered of.
2. As the Evil of Affliction is not to be deſired for this end, but only to be made uſe of, for this end, when God brings it upon us: So it is with the Evil of Sin. God is pleaſed often to make uſe of his peoples miſcarriages, to work much this way, bringing Soul-health out of Soul-ſickneſs. Thus God wrought with Peter. Compare Matth. 26.33. with John 21.15. And with Hezekiah, 2 Chron. 32.26, Hezekiah humbled himſelf for the pride of his heart. And thus he wrought with David. That great ſin of his, through the mighty working of the Spirit of God upon his heart, occaſioned as great exerciſe of his Repentance, and of his Faith, as ever he gave any evidence of, in the whole time of his life, from the firſt day of his Converſion, to the time of his Death. So that inceſtuous Corinthian, his ſorrow was ſo deep, that he was in danger to have been ſwallowed up by it.
Thus the Lord is pleaſed to work; as we have heard that skilful Phyſicians, according to the rules of Art, can temper poiſonful ingredients into wholeſome Medicines. But this is proper for them only to medle withal, that are skilful in their Art. So this is a divine skill proper only to the great Phyſician of Souls. But this we may not apply our ſelves unto: I mean, not to give way to ſin in hope that Faith and Repentance may thereby be ſet on work, and our Souls proſper the better after it. No: No Man ought to give way to the leaſt ſin, though he had the greateſt ground of hope that might be, that he might be preſerved thereby from a greater ſin. It's true, in reſpect of the evil of ſuffering, when there is no remedy, but one of them muſt be choſen, the leſs may be choſen to avoid the greater. But in reſpect of the evil of ſin, we ought not to ſwallow a Gnat, in hope thereby to avoid a Camel. Not to take up a Moat, in hope thereby to ſhift off the Beam, but ſtand out againſt all, and leave the ſucceſs to God, Rom. 3.8. I once met with a godly Man, who being in great heavineſs under the ſenſe of the hardneſs of his heart, was tempted to adventure upon ſome great ſin, and then his heart would melt, and break preſently: But the Lord graciouſly preſerved him, and wrought in him that tenderneſs, in a great meaſure, which he deſired; whereas yielding to that temptation, had been the way, to have been hardened, by the deceit of ſin; as that young Man Dr. Preſton ſpeaks of, who being in much anguiſh of ſpirit, for his wicked courſe of life, and often reſolving upon a courſe of Reformation, was tempted to do but once more as he had done, and then he ſhould never be troubled more: He yielded to the temptation, and he was never troubled any more as he had been, but was given up, to work all iniquity with greedineſs. We ſee then, it is God's ſole Prerogative to bring Good out of Evil; and (as I ſaid) Soul-health, out of Soul-ſickneſs. But this way we ought to abhor: Only, when this comes to be our ſad condition, we ought to do as Manaſſes did, 2 Chron. 33.12, 13, When he was in Affliction, he beſought the Lord his God, and humbled himſelf greatly,—And prayed unto him. He beſought the Lord, and he prayed, that is, he prayed, and he prayed, and humbled himſelf greatly. So did Peter, Matth. 26. ult.
Thus ye ſee, there are ſome means we ought not to adventure upon, in hope to make uſe of them, for the proſpering of our Souls.
2. There are ſome other means, which ought immediately, and daily (though at ſome times more ſolemnly then others) to be made uſe of, according as we find that we have contracted any guilt, or defilement upon our Souls, either great, or ſmall, more or leſs, and that is in the renewed exerciſe of Repentance, and Faith, to apply our ſelves to the Lord Jeſus Chriſt, that he would waſh us, and purge us both from the one, and the other.
(1.) In the renewed exerciſe of Repentance, and godly ſorrow, reallizing the ſad conſequences, that may poſſibly follow, and are very likely to follow the leaſt ſin that is ſlighted, and indulged. Thus Job 42.6, Wherefore I abhor my ſelf, and repent in duſt, and aſhes. He was no vile perſon, he had not committed any groſs ſins; but guilty he was of many unadviſed ſpeeches; of ſome mixture of that corruption, which is contrary to that grace, wherein he was ſo eminent, I mean of impatience; and of diſtruſtfulneſs, as to God's delivering him. Theſe were his failings, and for theſe he renewed the exerciſe of his Repentance, even to abhorring himſelf, ſo as he was vile in his own eyes, whilſt he was pretious in the eyes of God. This is a great Purger, 2 Cor. 7.11, For behold this ſelf-ſame thing, that ye ſorrowed after a godly ſort, what carefulneſs it wrought in you, yea what clearing of your ſelves, &c. Jam. 4.8, Cleanſe your hands, ye ſinners, and purifie your hearts, ye double-minded.
2. In the exerciſe of Faith, that draws, and purges. Hereby virtue is drawn from Chriſt: As that Diſeaſed Woman ſaid, and found it by experience, when ſhe touched him. It was the touch of Faith, by which her fountain of blood was ſtopped, Mark 5.28, 29. Thus faith alſo purifies, Act. 15.9. That which we have Mal. 4.2. is very conſiderable to this purpoſe. Chriſt is ſaid to be the Sun of Righteouſneſs: And when he ariſeth, and ſhineth, upon the Soul, he ariſeth with healing in his wings. What are theſe wings? The wings of the natural Sun, are the beams of the Sun, whereby light and heat are conveyed from the Sun. And the wings of the myſtical Sun, the Sun of Righteouſneſs, are the Goſpel of Chriſt, and the Spirit of Chriſt. Theſe are the healers, Ezek. 47.8. There were the waters of the Sanctuary, which healed the waters of the Sea. When theſe waters have free courſe (according to what the Apoſtle prayed for, 2 Theſ. 3.1.) ſo as they meet with no ſtop in the mouths of the Miniſters, nor in the hearts of the people, their healing efficacy will evidently appear. It is ſaid indeed in the fore-mentioned chapter of Ezekiel. v. 11. that the miry places were not healed. In ſuch places, where the water hath not its free courſe, but ſtops, it mingles with the ſofter parts of the Earth, and makes Mire. So the truths of the Goſpel, though they meet with no ſtop in the mouths of the Miniſters; yet if they meet with obſtructions in the hearts of the hearers, ſo as the motions of the Spirit are not obſerved, and the operations of the Spirit reſiſted: Then corruption mingles even with the word it ſelf, turning the freeneſs of the grace of Chriſt into wantonneſs, and the efficacy of his grace into lazineſs. This makes a miry, polluted, dirty Soul. Therefore as ever we deſire that our Souls ſhould proſper, and thrive as a watered Garden, according to that promiſe, Jer. 31.12. See that theſe waters have a free paſſage: Let faith be exerciſed upon thoſe truths, which hold forth the freeneſs, and riches of the grace of Chriſt: For thoſe are the truths, the Prophet ſaw in his Viſion, repreſented by thoſe waters. And let this be in conjunction with the exerciſe of Repentance. This is the way, by the Spirit of grace, working with theſe truths, whereby Souls are healed and purged, 1 Pet. 1.22, Seeing ye have purified your Souls, in obeying the truth, through the Spirit. Theſe were the truths, by obedience whereunto, their Souls were purified.
This is the way, whereby the Lord firſt begins to heal, and purge the Soul. For this I ſhall give you but one place of Scripture, but it is a place to be taken notice of. It is 2 Corinth. 5.19. Wherein note three things.
(1.) God intending, according to his Eternal purpoſe, to heal ſome ſick, quicken ſome dead, ſave ſome loſt Souls, declares his purpoſe to do it, by way of Reconciling them to himſelf. This he will do, before they ſhall be poſſeſſed of that Salvation, he hath choſen them unto. His method is firſt to purge their Souls, mortifying that enmity that is in their hearts, both againſt his ways, and their own good, and ſo to reduce them to terms of Reconciliation with himſelf, and make them willing to be Reconciled unto him.
(2.) How God will do this, [God was in Chriſt.] The Divine Nature aſſumed the Human Nature, and ſo in, and through Chriſt, God-Man, in one Perſon offers terms of Love, and Peace to them, as the moſt effectual way to prevail upon them, and to bring their Souls about to him.
(3.) But in what peculiar way will he more tranſcendently manifeſt this grace, and mercy? The Text tells us, he will do it [in not imputing their iniquities;] propoſing, and promiſing a full, and everlaſting pardon, of all ſin, never to be called in, if his terms be accepted of: And the ſinner being made willing to be Reconciled unto God. Thus he ſubdues the heart, conquering it by Love. And thus the work of purging, and cleanſing the Soul is begun, Luk. 7.47, Her ſins, which are many, are forgiven, for ſhe loved much. And as thus it is begun, ſo upon a failure, it is renewed, and continued. When a Soul that is Diſeaſed, and polluted, is awakened to apply himſelf to Jeſus Chriſt, the Sun of Righteouſneſs, in the exerciſe of Faith, and Repentance, making way, that the waters of the Sanctuary, the Spirit of grace, and the Goſpel of grace may not be ſtopt in their courſe, but have a free paſſage into the Soul, the hope of Reconciliation with God is raiſed greatly, and that ſtirs up the Soul to purifie himſelf, 1 Joh. 3.3, Every one that hath this hope, purifieth himſelf. Obſerve that [He purifies himſelf.] This is neceſſary: For as Phyſick is moſt effectual to purge out corrupt humours, when Nature works with it (for it is to no purpoſe to give it to a dead Man, and when Nature is quite ſpent in a ſick Perſon, it comes too late.) So it is here. The Soul that thus applies it ſelf to Chriſt, will find his blood to be a healing, purging, ſin-mortifying blood. But in applying our ſelves thereunto, our own thoughts, and affections; our own endeavours, and reſolutions againſt all occaſions of ſin, againſt the firſt riſings of ſin; and we muſt apply our ſelves to what mortifying means we find preſcribed, and have been found to be of uſe to others. All theſe we muſt ſet on work, and then the Spirit of God, will work with us, Rom. 8.13,—if ye through the Spirit, do mortifie the deeds of the Body, ye ſhall live. And doing thus, we may be ſaid, To purge our ſelves, as 2 Cor. 7.1. 2 Tim. 1.21. If we do thus, We ſhall be Veſſels of honour, fit for the Maſter's uſe: That is, our Souls ſhall proſper.
This is the firſt thing, that I have to commend unto you, as ye mind the well-fare, and proſperity of your Souls, to mind this. There is another kind of Phyſick, to be made uſe of, as the matter requires, and that is Cordials; for the healing of a fainting Soul. This may be ſpoken unto hereafter; when I have firſt ſpoken unto what is, moſt times, to be made uſe of, betwixt this of Purging, and that of Cordials.