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pentance, which is as the Radical moisture, and the growth of the Cedar is added to the growth of the Lilly, then the Soul profpers.

I now proceed to the fecond Particular, As the Soul profpers, when growth in gratious principles is univerfal, fo much more, when gratious principles are kept in exercife. The Scripture fpeaks much of this, more then, perhaps, is taken notice of. For all thofe commands we have up and down in Scripture, to love the Lord, to fear him, to believe in the Lord Jefus, do not so much require the first principle, as the acting and exercifing of that principle: As for inftance, 1 Joh. 3. 23. Commands the exercife of Faith and Love. We read of the work of Faith, 2 Thef. 1. 11. The work, and labour of love. Heb. 6. 10. The perfect work of patience, fam. 1. 5. Of walking in the fear of the Lord, Act. 9. 31. Of walking in love, Eph. 5.2. Of walking by faith, 2 Cor. 5.7. Of living by faith, Gal. 2. 20. All these expreffions note, the actual exercises of these graces, each of them being bufied in, and taken up with their proper work. This is of abfolute neceffity unto Soul profperity. · Bodily exercife may be fo ufed, as that it may be a great means of preferving Bodily health, but this is of far greater ufe for preferving the health of the Soul; for fome

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thing elfe, fometimes, at leaft as to some perfons, may fupply the want of Bodily exercife, fo as a perfon may do well enough without it: But nothing can supply, for the good of the Soul, the neglect of the exercife of grace. Yea indeed, it is all one, as to Soul-profperity, for the time, when it is not exercised, as if there were no grace in the Soul at all. We have many fad in ftances of this, that it hath been fo: when the contrary principles of corruption have choakt, as it were, oppreffed, and bound up, the gratious principle from ftirring, and moving, to make any oppofition, to any purpose. Ifa. 64.6,our iniquities like the wind, have taken us away. This we fee in David, without any wrong to the memory of Joseph, I fuppofe it may be faid, that he had more grace, then Jofeph had, yet Da vid not exercifing it, fell (as it is faid of Saul, 2 Sam. 1.21.) among the uncircumcifed; the Shield of the Mighty, wherewith he might have quenched the fiery Darts of Satan, was vilely caft away, as if he had never been anointed, with the anointing of the Spirit of God; whereas Jofeph ftood like a Conquerour in the hour of temptation, when it came upon him, with so much violence, and advantage. What was the reafon of this, but that Fofeph, at that time, had his Loins girt, his Lamp burning, his grace

in exercife, as we find, Gen. 39.9? But it was not fo, in that fad hour, with David, he was flothful, and did not ftir up himself to refift, but gave place to Satan. In a word, Jofeph was awake, and David was afleep. Nay, at another time, David was overcome, when Saul refifted, and overcame a temptation of the fame kind. Compare 1 Sam. 25. 21, 22. David refolved to revenge himfelf, when he took himself to be affronted by Nabal; with 1 Sam. 10.27. The Children of Belial said of Saul: How

Shall this Man fave us? And they defpifed him, and brought him no prefent; but Saul held his peace. We fee by this, that the having of much grace, avails not to the prof perity of the Soul, if it be not exercised. It is, for that prefent, all one to fpeak of, as if there were none. It is very obfervable to this purpose, what we have in three Evangelifts, concerning Chrifts reproving of his Difciples, when they were fo afraid of being drowned, Matth. 8. 26, Why are ye fo fearful, O ye of little Faith? In Mark, it is otherwife related, chap. 437, How is it that ye have no faith? Luke's expreffion, chap. 8.25. is in a different way from both: Where is your Faith? Yet here is no fuch difference, but what is easily reconciled. They had a little faith, as it is in Matthew: No faith, as it is in Mark. Luke takes up the difference,

Where

Where is your Faith? Saith he: Their little faith was to feek, when they had need of it; therefore their Souls were as much out of order, and their fear as great, as if their hearts had been full of unbelief all o

ver.

It is then clearly thus: The Soul profpers so much, and fo long only as grace is exercifed according as the matter requires. This we have exemplified in Gaius, whofe Soul profpered, at fo high a rate. Truth was in him, and he walked in the Truth, ver. 3. of this Epiftle: In godly fincerity, as Paul did, 2 Cor. 1. 12. He walked with God as Noah did, Gen. 6. 9. He walked humbly with God, as Mich. 6. 8. And all that do fo, fhall walk with God in White, Rev. 3.4.(as doubtless Gaius doth now ;) an expreffion that holds forth that unconceivable glory, wherewith that Soul fhall, one day, be clothed; yea, and their Bodies too, at laft, when made like unto the glorious Body of Chrift. When his Face did bine, and his Raiment was white as the light, Matth. 17. 2,

3. The Soul profpers, when, in all thefe things, it profpers daily. One day after another; and one day as well as another; when more and more is daily done, and more and more daily received, in the fore mentioned particulars. This Paul could F 3

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fay, 2 Cor. 2 Cor. 4. 16, though our outward Man perifh, yet the inward Man is renewed day by day. The Body of Man, though it be of as healthy a conftitution as any in the World; yet it grows but to fuch an age, then it comes to a confiftency, ftanding at a stay; and after it hath done fo a while, it begins to decay. But as it may be fo, yet it fhould be otherwife with a profperous Soul. Phil 3.12, 13, 14, Not as though I had already artained, either were already perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Chrift Jefus, &t. It was now 25 years fince Paul's Converfion; for this Epistle to the Philippians was written the fame year with that to the Ephefians; and both of them in that time mentioned, A.28.30,31, When Paul dwelt Two years at Rome) in his own hired house, and received all that came unto him. He had been fo long a Man in Chrift, done and fuffered fo much for Chrift, and received fo much from Chrift, yet he is exceeding hungry, and thirty to receive more (fpiritually, he was very poor in his own opinion) that fo he might do more, where he was called. Though perfection (as he well knew) was not attainable in this life, yet he aimed at it, hoping he might come nearer to it, then tout yet he was. [ I follow after, that Imay apprebend. ] What? Even that perfection which

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