disease that ever was in the world and the cause of all that ever followed 5. Sinne is a disease that cannot be cured by any natural medicine in the world No drug in the Apothecaries shop is able to heal this disease Jer. 2. 22. Though thou wash thee with nitre and make thy self never so cleane c. There is no bodily disease but there is something in nature if it could be found out able by Gods ordinary blessing to cure it But there is nothing in nature can heal sinne There is but one medicine in all the world able to cure a diseased soul and that 's the blood of Jesus Christ 6. Sin is the most loathsom diseâ—se iâ— all the world and the most infectious The small pox the pestilence the leprosie these are delightful pleasant diseases in respect of sinne Sinne doth pollute every thing it comes neer it pollutes the conscience it pollutes the Ordinances it pollutes relations it pollutes persons it pollutes Nations If it were possible that one drop of sinne could come into heaven it would turn heaven into hell It 's compared in Scripture to all loathsome things 'T is compared to the plague of pestilence of leprosie 1 King 8. 38. The leprosie in the Law was a type of it It 's compared to poyson Psal 140. 3. To the vomit of a dog Vid. 2 Pet. 2. 22. It s called filthinesse Abomination Lewdnesse All the things that are loathsome in the world are used in Scripture to shadow out the loathsomnesse of sin There is a disease called the foul disease Sin is a fouler disease then that 7. Sinne is a propagating disease Not onely because it spreads over the whole man but because it spreads it self to posterity it descends from parents to children Some bodily diseases they say are hereditary yet not so hereditary but some children scape them But this is a sicknesse that conveys it selfe to all a mans posterity This sicknesse is interwoven in the very essence of a person which he doth together with his being communicate to all his seed As a man begets a man so doth he get a diseased man Enosh The Uses of this 1. Oh the multitude of sick persons that are in the world There is not one person living but is lesse or more troubled with this sicknesse The world is nothing but a Hospital of sick persons There is not a family in which this plague of sinne is not In many things we offend all The root of the matter is in the best of us Esay 64 6. 2. What 's the reason that there are no more cryings out of this sicknesse Sinne is a sicknesse and yet few bewaile it Other sicknesses are lamented You cannot meet in any company but you shall heare men cry out of their sicknesses One man of his Gout another of his Stone another of his Consumption c. but little spoken of sinne The reason is because sinne is a spiritual disease and so not discerned but by grace And this is indeed the dreadfulnesse of this sicknesse that it kills many before they feel it it sends men to hell before they know themselves to be sick 'T is with sinners as with the drunkard in the Proverbs Chapter 23. 35. They have stricken me and I was not sick 3. They are not your enemies that are solicitous to keep you from sinne Naturally we account them our friends which would prevent us from painful diseases and yet we naturally account them our enemies who would prevent us from falling into sin I hate him saith Ahab of Michajah 1 Kings 22. 8. A wicked man hates none so much as those that would preserve him from sinne Well whatever you think they are your best friends and that you will acknowledge another day If you should be at the door of an infected house ready to go in and one should whiâ—per you in the ear Sir the plague is in that houâ—e have a care of your self would you reproach him nay would you not thank him Why will you think them your enemies that would preserve you from sinne They know the dreadfulnesse of this sicknesse and they would preserve others from falling into it David blesses God for Abigail and gives her many thanks for her great care of him 1 Sam. 25. 32 33. God sets it down for friendship and whether you be saved or damned you will clearly see it another day 4. Watch against sinne as you watch against sicknesse How cautious are many men of their bodily health They will eat and drink nothing that may prejudice their health If they know any thing that will disturb the quiet of their bodies they will not meddle with it though their affection be never so much inclined to it And why will you not be as cautious of sinne Take heed to your selves remember swearing is a sicknesse lying is a disease pride is a sicknesse c Avoid all occasions of sinne all temptations to it Pray against it watch against it Sinne is a sicknesse will keep you out of heaven sinne is a sicknesse which will provoke God to hate you Keep sinne out of your family Let not liars swearers drunkards c. lodge a night under your roof Psal 101. 7. No sicknesse is so catching as sinne is All men have the root of it an inclination to it in their hearts Preserve your children from this sicknesse 'T is worse then the small-pox worse then the plague Other diseases will kill the bodies of your children sinne will kill both body and soule Keep watch and ward over your hearts over your families that sinne may not enter thither nor that any of yours may go where this catching sicknesse is 5. What cause have they to blesse God that are cured of this disease We are never perfectly cured of it till we come to heaven we shall have some grudgings of it while we live here But when sinne is pardoned then 't is healed Psalme 10â— 3. When grace is thoroughly wrought then is sinne healed 'T is healed as to the guilt of it that is done away 'T is healed as to the damnation of it 'T is the reigning sinne that is the damning sinne And 't is healed in part as to the pollution and filthinesse of it 'T is in a sure speedy way of healing How glad are men when they are healed of old diseases A man that hath been troubled with the Stone Gout Head-ach for many yeares how glad how thankful is he when he is recovered he will be telling every one of the man of the medicine that cured him Let them whose spiritual sicknesse God hath healed be very thankful and blesse his name David calls upon his soule to praise God for this kindnesse Psalm 103. init Though you be full of other infirmities yet be of good cheer the damning sicknesse is healed 'T is better to have a healthy soule in a crazy body then to have a found body and a diseased soule And shew your thankfulnesse for your
that long sickness how unlike himself was he he had no actual repentance till Nathan came to him with a message from God and quickned him Sinne quencheth the Spirit in Godly men as the water quencheth the fire Sinne takes off the edge of the soul deads the appetite and affection to the things of God It locks up the heart that it cannot act as it was wont to do 2 Sicknesse begets torment and anguish in the body When sicknesse is in extremity in the body how doth a man cry out of paine head and heart and every part is under torment What restlesse tossings are men under when diseases are violent heare how Job complaines Chap. 30. 16 17 18 Sinne is a Creator of torment and painfulnesse in the soule Felix his sinne made him tremble Acts 24. 25. Cains sinne put his spirit into such anguish that he cries out My punishment is greater then I can beare Gen. 4. 13 14. Judas his sinne did bring such despairing torment upon his soule that he takes away his life to end his misery Matth. 27. init And even Gods own people when they fall into this spiritual disease they are pained at the very heart till by pardon and remission they have obtained a healing from God How full of paine was Davids spirit by reason of his sinne He was as a man upon the rack for a long time if he did ever recover his former serenity Vid. Psalme 6. per totum Psalme 38. per tot Many of the deare children of God do by sinne fill their hearts with such anguish that they are never without much smart to the day of their death 3 Sicknesse doth bring uncomelinesse The most beautiful body in the world if pining sicknesses continue long upon it becomes like a garment that is moth-eaten the eyes sink the colour is lost the skin is shriveld the bones stick out c. Job observes this Chap. 16. 8. Thou hast filled me with wrinkles which is a witnesse against me and my leaâ—nesse rising up in me beareth witnesse to my face Sicknesse makes streight bodies how down beautiful faces look ghastly well-coloured cheeks look pale and oftentimes the more beautiful sicknesse findes us the more uncomely doth it leave us Sicknesse turnes youth into old age vid. Lam. 3. 4. My flesh and my skin hath he made old Sickness dries up the spirits Prov. 17. 22. A merry heart doth good like a medicine a broken spirit dries up the bones Sin takes away the comelinesse of the soule The first sinful sicknesse that ever entered into the world hath turned the soules and bodies of all mankinde into deformity and uglinesse Could we see the picture of Adams soule in the state of innocency and compare it with the soules that are diseased with sinne we would wonder at the sad change Sinne is a very deformed thing it turned Angels of light into ugly devils Those who were never healed by regeneration and remission of the disease of sin what deformed souls have they they have not one spot of beauty upon them Psal 14. 3. They are altogether become stinking A dead carrion a putrefied carcasse is as beautiful and as sweet an objâ—ct as a sinfully-diseased soul Yea even Gods own children by falling into sinne though but in one or two particular acts do lose much of their beauty They do not look with that grace they did before Every act of sin casts a dark thick shadow upon the soul As deep wounds leave skars upon the body so sinful acts leave some skarres of infamy upon the soul A Saint doth not look like the same man he was before he fell into sin 4 Sicknesse brings death Dorcas was sick and died Act. 9. 37. Long sicknesses if they be not removed will bring the strongest body to the dust of death Sicknesse is indeed Anteambulo mortis the forerunner of death The sick-bed is the direct way to the dark bed the grave Sinne doth bring death to the soule One disease of sinne if it be not healed by Christs bloud will certainly bring the soule to eternal death Rom. 6. 23. it hath brought many to hell and it will certainly bring all others to the same condition that live and die in it unhealed He that dies in his sinne shall die for ever II. For the nature of this sicknesse 'T is a more dreadfull sicknesse then any other sicknesse I shall set it out in a few particulars 1. It seizeth upon the most noble part of man All other sicknesses do infest the body onely but sinne is a disease in the soul Those sicknesses are most painful and most mortal which seize upon the vitals and inward parts A disease that feeds upon the spirits doth soone drink up the natural moisture and is not so easily cured Sinne is a disease that doth immediately reach the spirits 'T is the sicknesse of the heart O Jerusalem wash thy heart from wickednesse that thou mayest be saved Jer. 4. 14. The Apostle it 's true speaks of the filthinesse of the flesh and of the spirit 2 Cor. 7. 1. Some sins are onely acted by the brutish fleshly and sensitive part others rest in the spirit as pride vain-glory envy c. yet notwithstanding even those filthinesses of the flesh have their chief seat and residence in the heart according to that of our Saviour Matth. 15. 19. Out of the heart proceed evil thoughts c. All sinne is spiritual wickednesse in regard of the fountaine and root of it As grace is seated in the heart so also is sin Ier. 4. 18. This is thy wickednesse because it is bitter because it reacheth unto thine heart 2. Sinne is a sicknesse which God never made All bodily diseases are the handy work of God He created Plagues Feavers Consumptions c. Amos 3. 6. But sinne is a sicknesse of which God never was the Author 'T is true God sometimes punisheth sinne by sinne not by creating sinne but by suffering a sinful creature to fill up his sinne by withdrawing denying his grace which onely can preserve from sin 3. Sinne is a sicknesse which separates between God and men No other disease can divide between God and the soule Hezekiahs plague Asa's gout Iobs sores none of all these did make any division between God and them Some sicknesses do separate between the husband and the wife the father and the childe at least in regard of actual communion though not in regard of affection but no bodily sicknesse divides between God and men But sinne doth separate between God and the soule Esay 59. 2. It makes God stand at a distance from his own children to hide his face from them and to deale with them as with enemies 4. Sinne is the cause of all other sicknesses All bodily diseases come from this disease Hast thou not procured this thy unto self Thine own doings shall correct thee c. Jer. 2. 19. A distempered soul is the true cause of a distempered body Sinne was the first
Apostle concerning Sylvanus 1 Pet. 5. 12. 'T is Gods Prerogative infallibly to know the hearts of men You cannot infallibly know a mans temporal estate unlesse it be discovered much lesse his spiritual estate 3 That that will be a good ground to another man to judge well of us will not be a sufficient ground for us to judge well of our selves Others are bound to judge well of us if they see no evil in us Charity beleeveth all things hopeth all things thinketh no evil Vid. 1 Cor. 13. 5 6 7. A fair outward deportment free from offence is a sufficient ground for another man to judge charitably of me and for me to judge charitably of another But now more then this is required to give me a ground of judging well of my selfe I must see some inward saving work of grace in my heart before I can judge before I ought to judge my own condition to be good That that will evince me to be a censurer of another if I do not judge well of him will 〈…〉 flatterer if I do judge well of my selfe upon such grounds because I must know possitively my condition to be good before I conclude it to be good Thus much for this Rule 5. The fifth false Rule Some outward reformation Many men conclude themselves to be in a very healthful condition because they are better then they were They have left some sinnes which formerly they walked in c. Therefore they hope their condition is good in the sight of God They were wont to swear at every word but now they swear not at all if they do 't is but very seldome c. Vid. 2 Cor. 16. 12. I have foure things to say about this Rule 1. 'T is a very great mercy when men are on the mending hand When they grow better any manner of way in any degree they have cause to blesse God exceedingly When he that was a common swearer can now speak without an oath When he that was a cheater doth now deale honestly with men When he that was a drunkard doth now live soberly There is some better hopes of this man then there is of another who goes on still in his old waies When a man can say I was an extortioner an oppressor a liar c. but now I have left these sins He hath very great cause to blesse God that hath made him better to leave one sinne is a greater mercie then to gain the world 2. No man can have hopes of heaven that doth not mend his life He that doth not outwardly reforme shall not go to heaven Job 22. 23. Col. 3. 4 5. 3. It 's possible that a man may outwardly reforme some things and yet he in â— very sick condition still A man may be better then he was and yet far short of a good condition A man may be lesse wicked then he was and yet not at all truly good in the sight of God Consider foure things to clear this 1 A man may part with some one sinne to make more sea-roome for some other sinne Though all lusts are from the devil and all lead to the devil and all are contrary to Holinesse yet there is some opposition between one lust and another so that one cannot act vigorously unlesse another which opposes it be brought under Prodigality is contrary to covetousnesse c. Now it 's possible for a man to leave some sinne out of love to another sinne to part with covetousnesse out of love to prodigality A man may put out some of his children to make more room for the first-born and yet he accounts them all his children A mans heart may be so much addicted to one sinne that he may seeme to neglect all the rest to make the better provision for that which is most dearly beloved 2 A man may leave some sinnes because he hath not ability or opportunity to commit them as before The Prodigal man hath so farre wasted his estate that he hath not ability to be so wastful as before The adulterer hath so empaired his health and strength that he is not able to act his sin as he did before A thief may have reformed his the every because he hath not that opportunity to purloine as he had before He is better watched then he was 3 A man may part with some sinnes meerly to please men with whom 〈…〉 because he hates the sinne but 〈…〉 displease others whom he would 〈…〉 A man may forbear some dish of meat which hâ— loves because his friend whom he hath invited doth not affect it 4. A man may part with some sinne because he hath found some outward smart by it He hath empaired his health by immoderate drinking and therefore he will now be sober He loves the sinne as well as ever he did but he cannot without the hazarding of his life or health frequent it Many a man abstaines from some meats not because he hates the meat but because the meat doth not love him So it is in respect of sinne It hath been a chargable sinne to him and will be so still if he use it therefore he puts it away By all these things it appeares that some outward reformation may be attained unto and yet the soul still in a sick condition This is the third thing 4. How may a man know then whether his Reformation be such as will eâ—ince his condition to be good These things will evidence this 1. If it proceed from a true displicency and hatred of it When loathing of sinne goes along with leaving of sinne When the heart is disaffected with it When the filthinesse of sin is apprehended as well as the destructivenesse of sinne Esay 30. 22. True grace doth haâ—e sinne more for its filthinesse then for its damnablenesse more because of its opposition to God then for its hurtfulness to himself He that can find this may conclude his reformation to be an argument of grace 2. If care be taken as well to suppresse the root as â—â— reforme the outward act Every sinful act doth proceed from a sinful habit Out of the heart proceed evil thoughts murthers fornications c. Mat. 15. 19. Now if you can finde that the outward reformation and the inward reformation go together you may conclude the presence of grace from such acts of reformation This is that which the Apostle speaks of 2 Cor. 7. 1. Now if as great care be used to be freed from the filthinesse of the spirit as from the filthinesse of the flesh 't is a signe the fear of God is there Put away your iniquities from before mine eyes saith the Lord Esay 1. 16. What is it to put away our iniquities from before the eyes of God but to take care that they may be blotted out of the heart as well as put away from the hand 3. If the Reformation be general If we mend in one thing as well as another we may conclude grace is in the heart Hypocrites
infirmities One sinne is more talked of then an hundred acts of holinesse This is a stumbling block to the wicked See what God saith of Davids sinne 2 Sam. 12. 14. They that would learne nothing by Davids piety did take offence at his sinne Though it be unreasonable that men should be offended at Christ for the failings of his servants yet it is ordinary 4. The sad Apostasie of those that have professed subjection to him There are in Christs family many rotten-hearted professours The falling of these is an occasion why many are offended at Christ Our Saviour speaks of this Matthew 26. 56. The fall of such hardens the hearts of many against Christ and his Religion John 6. 66. Thus much for the first particular the occasion of this offence 1 PET. 2. 8. A stone of stumbling c. XXIV SERM. at Mary Wolnoth Lond. March 27. 1652. SEcondly Quae causa How it comes to passe that so many are offended at Christ The Reasons are such as these viz. 1. Ignorance of Christ Blindnesse is one great cause of natural stumbling John 11. 9 10. If any man walk in the night he stumbleth because there is no light in him The spiritual blindness of the minde is one principal reason why the world stumbleth at Christ They know not the glory of his person they know not the excellency of his Doctrine they know not the nature of his Kingdome therefore they take offence at him This is that which the Apostle mentions 1 Cor. 2. 8. This ignorance of Christ ariseth partly from want of studying his Word They do not search the record which is given to Christ in the Scriptures partly from their infidelity they will not believe the report given of him by such a have the knowledge of him The Prophet speaks of this Esay 53. init The worlds blindenesse is the cause of the worlds offence Consult those two texts and the trath of this will appeare The one is Prov. 3. 21 22 23. The other is Mat. 15. 14. The blindnesse of the Pharisees did arise from the grosse ignorance of the Pharisees 2. Precipitancy and rashnesse Though a man have eyes to see yet if he be heedlesse and rash his foot may stumble in a plaine way A carelesse eye occasions a stumbling foot The greatest part of men are heedlesse in spiritual matters They rush on as the horse rushes into the battel Jer. 8. 6. The Scripture speaks of pondering the steps of our feet 'T is the Wise-mans counsel Prov. 4. 25 26. Most men neglect this counsel in the things of Christ They walk at all adventure turning their eyes now this way now that way and through their carlesnesse and indiscretion in not examining things they take offence and fall The Apostles advice is to try and prove all things 1 Thes 5. 21. Advisednesse and deliberation in the matters of God is a special vertue Most men are of a hurrying spirit and this makes them stumble 3. Heart distemperednesse A man that hath either un intoxicated head or a diseased body soon stumbles Wicked men have hearts full of distempers There are many unmortified lusts in their hearts which they are not willing to part with pride passion uncleannesse c. These are indulged These they will not part with They love some sinne better then Christ and because they cannot have Christ and their sinnes they are offended This is hinted to u in the text Such as stumble at the Word are said to be disobedient He that allows any sinne unrepented of in his heart will sooner or later stumble at Christ See Luke 16. 14. The Pharisees who were covetous derided Christ Our Saviour tells them they could not serve God and Mammon and they being given to covetousness were scandalized and derided him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they snuffed at him as the word signifies Walking in uprightnesse and being without offence are joyned together Phil. 1. 10. An bypocritical and profane heart will be a stumbling heart He that walks up to the knees in mire may easily stumble Wicked men walk up to the very loynes in the mire of sinful distempers and this causes them to be offended at Christ The way of the righteous saith Solomon is made plaine Prov. 15. 19. It 's raised up as a Causey Godly men walk in plaine even wayes wicked men walk in rough uneven myry wayes therefore they stumble at Christ They are burthened with the load of sinne therefore they stumble 4. Hatred of Christ Hatred will take offence at every thing done or said by the person hated As love doth interpret all to the best so hatred interprets all to the worst Ahab hated Micaiah and therefore took offence at every thing he said You may read the story 1 Kings 22. 8. Now wicked men haâ—e Christ with a perfect hatred There is dissimilitude between Christ and them and because of that cruel hatred They are impure Christ is pure they are unholy Christ is holy As similitude breeds love so dissimilitude creates hatred You reade Luke 19. 14. that Christs own Citizens hated him Christ is hated not only by foreigners but by them of his own houshold Where there is hatred there will be offence Mat. 24. 10. Many shall be offended and they shall hate one another Till the soul lay aside its hatred it will not cease to stumble at every thing of c. 5. Vnbelief Infidelity is the cause of stumbling This may be gathered clearly from the text compared with the foregoing ver unto you that believe he is precious but unto them that are unbelievers he is a stone of stumbling Most men walk by sense and not by faith they see the outside of Christ in his Gospel but they do not see the beautiful inside of Christ they see that in Religion which appeares unpleasing and bitter but they want faith to see that which is sweet and lovely therefore they are scandalized 6. The bad example of others Examples have a very great efficacy and operation whether they be good or bad good examples are great strengthnings to them that are good and bad examples are great provocations to them that are bad the Apostle speaks of this 1 Cor. 8. 10. Asahels lying dead in the way occasioned a stop in the march of others 2 Sam. 2. 23. One wicked man eyes the example of another and because he sees that such and such were offended at Christ especially if they be learned wise c. he upon that very example takes offence likewise Thus much for the explication The Uses are for Information Exhortation For information It teacheth us these four lessons 1. This may fortifie us against being dejected because of the offence which wicked men take at as causlesly It is too frequent to see wicked men scandalized at the people of God even for their holy actions They are offended with you for your prayers for your non compliance with them in their sinful wayes for their strict observing of the Sabbath
faint when the Sun beat upon the head of Jonah he fainted Ch. 4. 8. 3. The fruits of the earth are many times scorched and withered to nothing by the violent heat of the Sunne Mat. 13. 6. If God do withhold the raine and send out the burning heat of the Sunne the fruits of the earth mourn and languish But now Jesus Christ the Sunne of righteousnesse hath no hurtful quality his beames neither make the face black nor the spirits faint He ripens the fruits of grace in the soul but he never withers them his beames are destructive to none but to such as will not suffer him to shine upon them Those fruits that have no root Christ withers but where there is root and â—p the beams of Christ are never prejudicial The Sunne hath a hardning vertue but Christ never hardens any unlesse it be by accident because they will not suffer his beames to enter into their hearts 'T is rather the want of Christs beames then the presence of them that occasions hardning in any heart 4. The natural Sunne is the creature of this Sunne of righteousnesse Jesus Christ as he is God made this Sunne that shines in the Firmament and put into it all the glory which is in it For the Evangelist tells us that all things were made by him and without him was not made any thing that was made Joh. 1. 3. He gave it both the light and heat which it gives to us He hath set and appointed it the course which it runs and which it hath run since its creation and he doth by his providence order its setting and rising for the good of the world He is the light of all that light which the Sunne hath He is the fountain both of the being and preservation of all that influence which the Sunne doth cause to descend upon the world The dependence of the Sunne of righteousnesse is upon himself but the dependence of the natural Sunne is upon him 5. The natural Sunne doth communicate his light and heat equally to all He shines as much upon the house and lands of the wicked as he doth upon the righteous He doth impart and dispense his influences alike to all in the same manner and in the same measure This our Saviour notes as an act of the bounty of God Mat. 5. 45. But now it is not so with Jesus Christ the Sunne of righteousnesse He gives light and heat to one and not to another Though all that live under the shining of the Ordinances do receive so much from Jesus Christ as is sufficient to leave them without excuse yet doth he cause peculiar beames to fall upon the hearts of some which do not fall upon another He shines upon one only to conviction on another to conversion He shines only upon the eares of some He lets down hot gleames into the very hearts of others 2 Cor. 4. 6. We have an instance of this in Paul and those that were in company with him Act. 9. 6 7. They saw the light and heard a voice too a confused voice which they did not understand and therefore chap. 22. 9. Paul saith they heard not the voice of him that spake They heard an inarticulate sound or a confused voice but they knew neither who spake nor what was spoken therefore they heard the voice and yet heard it not but now Paul both heard the voice and understood it and was converted by it which we do not finde recorded of any of the rest Some common beames doth Christ cast forth upon all but his special beames and influences are imparted to none but the Elect Nor is this any derogation to the freeness of the grace of Christ or to the fulnesse of it The fulnesse and freenesse of grace consists more in the greatnesse of that he bestowes then in the multitude of them that enjoy what he gives them Read of hidden Manna of a white stone and a new name which Christ gives to some and not to others Rev. 2. 17. This Sunne of righteness shines sometimes on one in a house and leavs the rest still in darknesse 6. The natural Sunne is an inanimate thing Though it be in some sence called the fountaine of life yet it is in it self without life It hath neither the rational nor the sensitive nor the vegetative life And in this respect the least-living creature is more glorious then the Sunne a living dog is better then an inanimate jewel But now Jesus Christ is a living Sunne This Sunne of righteousnesse hath life as well as light and heat Joh. 1. 4. All that spiritual life which is in the soul is communicated from Christ and preserved by Christ the soul is dead till it be imbreathened by Jesus Christ And hence it is that Christ is so often in Scripture called our life as Col. 3. 3 4. because he gives and maintaines both the natural and spiritual life Yea the brightest beame the soul ever had from Christ here is but a little glimpse in respect of what shall be in heaven There he shall shine 1. Perpendicularly 2. In all his strength 3. Without over-casting 7. The natural Sunne is the servant of men It is called Shemesh in the Hebrew from a root that signifieth to minister because it is the great servant of the world in giving light But now Jesus Christ is not our servant but our Lord whom men and Angels must worship It is grosse Idolatry to worship the natural Sunne Job vindicates himself from it chap. 31. 26. Josiah demolished all Sunne worship in his reformation 2 King 23. 5. It s idolatry to worship the Sunne but its grosse impiety not to worship Christ the very Angels of heaven are commanded to worship him Heb. 1. 6. 8. The natural Sunne is onely useful for the time and state of this life Whether the heavens shall be abolished and annihilated at the day of judgement or only renewed is a great question amongst learned men If they shall be only renewed as they probably will be yet they shall not be useful to men in that way they now are The glorified bodies of the Saints have no need in heaven of the light of the Sunne to shine upon them as now they have Rev. 2â— 5. The Saints in heaven shall be above the shining of Ordinances and above the shining of the natural Sunne Every glorified body shall shine as the Sunne in the Kingdome of their Father They shall be farther above the Sunne then the Sunne is now above them But the Sunne of righteousnesse is useful in heaven the Saints shall have the benefit of Christs shining upon them for ever and ever This Sunne of righteousnesse shall cast his beames upon the soul and body glorified for ever Rev. 7. 17. All the glory of heaven is communicated to the Saints through the Lord Jesus Christ The uses of these are Information Exhortation Consolation 1. For Information It teacheth us these foure lessons 1. Behold from hence the glory of
defective They are so in our own sight much more in the sight of God Esay 64. 6. Not only our righteousnesse but our righteousnesses are a silthy ragge Psal 130. 4. David was a man after Gods own heart yet doth he acknowledge that if God should weigh iniquity none should stand Job had a very high testimony from God Chap. 1. 1. yet he durst not stand upon such termes Chap. 9. 3. 15. 20. 30 31. Nehemiah did many good works yet he comes to a Psalme of mercy chap. 13. 22. 4. This Doctrine makes a man his own justifier which is contrary to Scripture The Scripture ascribes the work of justification to God Rom. 3. 26. and Rom. 8. 33. To make mans works the cause of his justification is to make him a justifier which is the work of God alone 5. This Doctrine makeâ— the merit and sacrifice of Christ either needlesse or insufficient This is the Apostles Argument Gal. 2. ult To affirme either of these is a great wickednesse To say it was needlesse is to make God cruel to his Sonne Why should he poure out his blood if there was no necessity of it To say it is insuffiâ—ient is to vilifie his person to contradict Scriptures which saith he is able to save to the uttermost 6. This Doctrine establisheth boasting Now the great designe of God in the justification of a sinner is to exclude boasting Rom. 3. 27. The Law of works layes a foundation of boasting but the Law of faith excludes boasting 7. This Doctrine robs the soul of all consolation and leaves it unsetled and perplexed A man can never be free from troubles that builds the hopes of his justification upon himself Rom. 10. 6 7. The scope of the Apostle in that place is to put a difference between the righteousnesse of the Law and the righteousnesse of faith Amongst other this is one the righteousnesse of faith settles the heart it saith not who shall ascend c It knows Christ hath ascended and descended that he hath done all and suffered all and so quiets the conscience He that trusts to his own righteousness can never be setled but will be still disputing And therefore the Papists who cry up justification by their own works cry down assurance of salvation And they cannot do otherwise for justification by our own righteousnesse and assurance of salvation are inconsistent Thus I have proved the righteousness of justification to be from Christ 2. For the righteousnesse of sanctification This is also from Christ he that is without Christ is without sanctification Till this Sunne be risen upon the soul there is no holinesse in the soul A Christlesse condition is an unsanctified condition A man must prove himself interested in Christ before he can be able to assert his Sanctification we are said to be sanctified in Christ 1 Cor. 1. 2. you must thank Christ as well for the righteousness of sanctification as for that of justification Till these beames shine upon you you have no grace in you 2. For exhortation 1. To all in general 2. To you that have no interest in Christ 3. To them that have an interest 1. To all men in general I would recommend two things 1. Blesse God for Jesus Christ We have great cause to blesse God for the light of the Sunne innumerable are those benefits we receive by this creature 'T is our guid 't is our life by the influences of it nature is revived the body is cheered and all things usefull for our life are refreshed the world had been an Egypt for darknesse a Wildernesse for barrennesse an Hospital of diseases if God had not made the Sunne the beauty of the creation would have been hid the benefit of the creation would have been lost if this lamp of heaven had not been hung out much more cause have we to blesse God for his mystical Sunne Eph. 1. 3. This will be the work of heaven to all eternity had not this Sun from heaven visited us our condition had been as miserable as the condition of devils 2. Never see the Sunne but meditate on Jesus Christ A spiritual Christian may learn very much Divinity from the works of creation Though the whole book of Creation without that revelation of the Gospel could not have made Christ known to the world the Phylosophers turn'd over every page of that great book but they could spell nothing of Christ out of it Yet now we that have the Gospel may help our knowledge of Christ by the book of creation Christ is resembled to so many creatures that we can hardly see any creature but it preacheth something of him when your eyes behold the light of the Sunne when you feel the warmth of the Sunne when you perceive the influential vertue of the Sunne upon the creatures then think on Christ the very Sun in the Firmament wil rise up in judgment against us that have Christ revealed in the Gospel as a Sunne if we do not fill our hearts with daily thoughts of him 2. To them that are without the saving beams of Christ I have onely one thing to presse upon them That they would endeavour that this Sunne may shine upon them yea that it may shine into them be not contented to live without the Sunne I know it will be said what shall we do that Christ may arise upon our hearts 1. Be sensible of your want of Christ he that sees and bewailes his own darknesse will hardly dye without light One reason why Christ doth not shine upon us is because we think we have light in our selves we think we saw Christ without the Sunne therefore we are suffered to walk in blindness without the Sun This our Saviour declares expresly Joh 9. 3â— 2. Stand in those places where the Sunne usually shines He that would have the Sunne shine on him must not keep in dark Cellers and Vaults but must come into the open aire The ordinary place of Christs shining is where his Gospel is preached the preaching of the Gospel is the East where this Sunne ariseth 2 Cor. 4. 4. 6. The Gospel is the Orbe of this Sunne be that constantly waits here will at lâ—st feeâ— the warm beams of Christ coming down upon him especially if he make it his designe to enjoy the beams of Christ in his Gospel 3. Take heed of shutting your eyes when the Sunne begins to appear He that shuts his eyes will never see the Sunne though it shine in all its brightnâ—sse Stand with your eyes open yea with your eyes fixed looking for Christs appearing and he will cause his beames at last to fall upon you To you on whom this Sunne hath arisen I have things to recommend to you 1. Do you wâ—lk as the children of the Light Put away darknesse ignorance blindnesse and be full of spiritual light God may well expect much light from those on whom Christ hath shined Stumbling in a childe of God is worsâ— then falling in another man If
every 〈◊〉 beleever doth very much resemble Jacob 〈◊〉 that 1. In regard of their godly simplicity It was the commendation of Jacob that he was a plain man Gen. 25. 27. It relates not so much to his outward condition as to the inward frame of his heart Beleevers are a single hearted generation That which our Saviour saith of Nathaniel is true of them at least in desire and affection they are not only without gall but even without guile John 1. 47. they study plainnesse rather then greatnesse they put away deceit far from their Tabernacles 2. In regard of their holy zeal Jacob was a man full of the fire of heavenly zeal How earnest was he in reforming his family Gen 35. 2 3. Here is true zeal it begins reformation at home all true beleevers have sparks of this coelestial fire in their bosomes Tit. 2. 14. They desire that they and theirs may be reformed who ever walk disorderly They resolve as Joshuah I and my house will serve the Lord Joshuah 24. 15. 3. In regard of their wrestlings with God Jacob had the Name of Israel given him because of his violent wrestlings with God by prayer Gen. 32. 28. The Prophet doth fully interpret what this wrestling was Hosea 12. 3 4. His prayers and teares were the two armes by which he wrestled with God Every true beleever is frequent in this exercise I give my self to prayer saith David Psal 109. 4. he that hath true grace loves no exercise better then this of holy wrestling with God Epaphias is described by his frequency in these holy wrastlings with God both for himself and others Col. 4 12. In all holy vertues true beleevers are like Israel and therefore may well be called by his name 2. For the second Christ is the consolation of Israel in two respects By way of purchase By way of conveyance First By way of purchâ—se and merit Whatsoever is an ingredient or cause of true consolation is by the purchase and procurement of Jesus Christ The Scripture makes mention of many grounds of spiritual consolation To instance some particulars 1. Reconciliation with God There can be no true comfort till God and the sinner be made one Reconciliation is the first bottom of Consolation Rom. 5. 2. The begining of his Prodigals joy was the reconciliation of his father to him Luke 15. latter end Now the Scripture tells us that reconciliation is the purchase of Christs blood he is the only atonement of the soule Col. 1. 21 22. There had never been any pacification between heaven and earth if Jesus Christ had not interposed himself He was contented that the Father should make war with him that his fury towards us might cease He is our peace-offering by whom we have peace with God and with our selves 2. The work of grace in the heart Sanctification is one ground of consolation The Kingdom of God is righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. That comfort which is true is builded upon righteousnesse The effect of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for 〈◊〉 Esay 32. 17. Now all our holinesse and grace is the purchase of Jesus Christ The shedding of his blood doth not onely procure for us glory hereafter but grace here The conscience is purified by the streames of his blood Heb. 9. 14. He is as properly our sanctification as our salvation 3. The pardon of sinne Remission is an inlet of Consolation Esay 40. 1 2. Comfort ye comfort ye my people tell them that their iniquity is forgiven Sence of pardon is the true ground of spiritual laughter Our Saviours usual receipt for the working of comfort is this Be of good cheer thy sinnes are forgiven So he saith to the paraâ—ytick Mat. 9. 2. the heart may be light in heavinesse when sinne is once remitted Now we know Christs blood is the meritorious cause of the remission of sinne 'T is he that hath expiated our sinnes Col. 2. 13 14. He that will be forgiven any other way shall never be forgiven His blood is the onely bath for the washing away of sin Eph. 1. 7. 4. Right to the promises The promises of the Gospel are the wells of true Comfort The Apostle makes mention of the comfort of the Scriptures Rom. 15. 4. If there be any comfort in the Scriptures it is in the promises Precepts are written for direction threatnings for terror promises chiefly for consolation The Prophet mentions the breasts of the Churches consolation Esay 66. 11. The promises of the Gospel are the breasts of the Churches consolation by sucking at these breasts the heart is made glad Now who but Christ purchased the promises The Apostle saith that all the promises of God are in Christ 2 Cor. 1. 20. They are in him as the procuring and meritorious cause of them all The Covenant of grace which is nothing else but a bundle of rich promises is the purchase of Christs blood The world had never heard of a promise of any good if it had not been for Jesus Christ 5. Hope of salvation Hope is the door of consolation We rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. There 's more cause of rejoycing in this then in being able to cast out devils Luke 10. 20 Now we know that it was none but Jesus Christ that did or could unlock the way to heaven He is the way to heaven He is the purchaser â—f heaven God hath given us eternal life and this life is in his Sonne 1 John 5. 11. He is called the salvation of God in this song v. â—0 There would have been no entrance for any of Adams lost seed into glory if Christ had not set the door open it is be that opened the Kingdome of heaven to all beleevers 6. The gift of the Spirit The holy Ghost is called the Comforter John 14. 26. His office is to work consolation â—â—â—he hearts of Gods people Spiritual comfort is therefore called joy in the holy Ghost Rom. 14. 17. because the holy Ghost doth create it in the soul Now we know the in-dwelling of the holy Ghost in us is the purchase of Christ John 15. 26. When the comforter is come whom I will send unto you from the Father The third person had never been our comforter if the second person had not been our Redeemer There is nothing can be thought on which hath any causality or efficiency in our consolation but it is of Christs procurement This is the first Secondly By way of conveyance As all our grace is communicated and conveyed unto us from Christ so is also our consolation Jesus Christ doth by his Spirit in the Ordinances of grace actually convey comfort unto his people as he sees them stand in need of it The Apostle speaks of the beleevers consolation abounding by Christ 2 Cor. 1. 5. All comfort is in Christ as a fountaine in him God hath put it