He was one of the Wise men of his time and yeâ— how vilifying doth he speak of himself So foolish was I and ignorant I was as a beast before thee Agur a very intelligent good man and yet how humble is he Prov. 30. 2 3. The reason of this humbling property of knowledge is because it helps men to see their own vilenesse as their knowledge increaseth so the knowledge and sense of their own unworthinesse increaseth 2 Saving sanctified knowledge doth not abide in the head onely but in the heart Notional knowledg lies onely in the head and in the brain it hath no influence upon the heart to purifie it and purge it onely it swims in the braine But saving knowledge it doth distill and descend upon the heart it hath its chief residence in the inward man it purifies and cleanseth the soul makes it more holy then ever it was The Apostle makes purification one effect of true wisdome James 3. 17. The wisdome that is from above is first pure Notional knowledge is often a heart-corrupting knowledge but saving knowledge is ever a heart-purifying knowledge 3. Saving knowledge is a life-reforming knowledge Notional knowledge is often a life-disordering knowledge it makes men loose licentious we have two much experience of this but saving knowledge regulates the conversation He that knows spiritual things savingly desires as well to practise as to know Hâ—s knowledge doth not please him unlesse his practise be conformable to his knowledge Very excellent is that prayer of David Psal 25. 4 5. Saving knowledge would not onely see Gods wayes but would be led in Gods wayes It 's ever practical You have such another prayer of David Psal 143. 10. Teach me to do thy will lead me into the land of uprightnesse He that can finde these properties may from his knowledge whether it be much or little argue grace otherwise meer knowledge though it be never so exact will not infallibly argue a good condition The Uses of this Point 1. How necessary is it for the Ministers of the Gospel to be frequent in the Doctrine of conviction They are under Jesus Christ spiritual Physicians whose office it is ministerially to cure the spiritual maladies of the soule One effectual meanes to do this is to endeavour to set sinne upon the conscience To discover mens spiritual estate unto their consciences that so they may be delivered from those grosse mistakes about their condition under which they are held 'T is a very hard thing to perswade men that they are sick Men are naturally apt to run away with a conceit that all is well with them therefore 't is needful to bring sinne to sight The cure is as good as done when this is done Conviction of sinne is the first work of the Spirit of God Iohn 16. 8. He is a convincing Spirit before he be a comforting Spirit You must give the Ministers of Christ leave to set sinne upon the conscience The fallow ground must be broken up before the seed of comfort be cast in A sin-convincing Ministery is most likely to be a soul-converting Ministery They 〈◊〉 discover to men their righteousnesse 〈…〉 until they have convinced them of their unrighteousnesse 2. Do not wonder that spiritual Physick is so generally contemned 'T is at first sight a very great wonder that the offers of grace and salvation should be so despised That the Word of salvation should do so little good in the world Christ is tendred life is held out in the preaching of the Gospel from day to day Wisdom cryeth without and lifts up her voice in the concourse of the City and yet men do not come in Ministers may complaine as the Prophet Esay 49. 4. What is the reason 'T is because men runne away with an opinion that they are well that their condition is good and therefore are the precious tenders of salvation so generally sleighted 3. See the reason why there is so little complaining of sinne Never more sinne never lesse spiritual complaining of sinne 'T is a great rarity to heare any soule crying out What shall I do to be saved You may heare in every corner complainings of bodily diseases one of his Gout a second of his Head a third of his Stone but very few crying out of sinne How comes this about It is because men think they have no sin they see not their diseases They think they are sound men and therefore they are quiet and make no complaints either to God or men 4. 'T is a marvellous great mercy to have a true discovery of our spiritual diseases 'T is not a happinesse to be spiritually diseased no no sinne is a misery but 't is a mercy that those that are diseased are convinced of their condition Many â—â—en think they are well when they are indeed going down to the chambers of death if therefore God have so farre opened your eyes as to let you see your disease you have cause to blesse his Name Such conviction though it be not the cure of sinne yet it is the ready way to the cure of sinne It may be your sorrow after conviction is greater then it was before you are now full of feaâ—s and horrors which before you were free from but certainly your condition is farre safer Blesse God for the work of conviction and he will bring it on to the work of conversion Doct. 4. Jesus Christ is not a Physician to any Mat 9. 12. that think themselves spiritually whole It was the misery of the Pharisees that they dreamed themselves to be in a very healthful estate They looked upon all others as men mortally sick and upon themselves as sound men Our Saviour therefore declines them as Patients unfit for him to meddle with and applies himselfe to the poore Publicans and sinners who did see and acknowledge themselves to be sick of sinne and ready to perish Jesus Christ doth not immediately heale sinners as they are sinners but his constant general method is first to take them off that conceit that is naturally in their hearts that they are in a good estate and when he hath shewed them their sicknesse then he goes in hand with the cure The making of the heart sensible of sinne is the work of Christ as well as the healing of sinne Did not Christ give the sinner a sight of his misery he would never be able to see his misery Conviction of sinne is as truly the work of Christ â—s 〈…〉 sinne John 16. 8. Nature is a◠〈…〉 sinne as it is to heal sinne when it iâ— dâ—â—â—vered All that is meant in the doctrine is 〈◊〉 that Jesus Christ doth not ordinarily heale any soul til he have first delivered from the miscâ—noâ—â—t of their condition and given them eys to see that it is otherwise with them then they did before imagine This is the full scope of this Doctrine and of this Text as is clear from v. 13. where our Saviour doth in plaine and expresse
stinking They defile all that comes neer them whatsoever they meddle with whatsoever toucheth them is defiled by them 2. They that are spiritually dead have no use of any of their spiritual senses The soul hath senses as well as the body but he that is dead cannot use any of these They cannot heare they cannot see they cannot taste they cannot smell they cannot feele they cannot heare Christs voice in the Gospel they cannot see the glory of Christ nor of grace they cannot feel the heavy weight of sinne they cannot taste the sweet and delicate pleasures of Jesus Christ they cannot smell the fragrancy of Christs sweet ointments They have no pleasure in those things that are most plesant in themselves and most desirable to such as are spiritually alive They are to all spiritual things and all spiritual things are to them as if they were not 3. This spiritual death if it be not removed is a certaine forerunner of eternal Death Blessed and happy is he that hath part in the first resurrection of him the second death shall have no power Rev. 20 6. but he that continues still in this spiritual death shall for ever be under the power of the second death the eternal death And this is the state of all such as want Jesus Christ Use 2. That that spiritual life which is in the soul of a beleever shall never totally and finally die It may be at deaths door it may be ready to die so it was with the Church of Sardis Rev. 3. 2. A Christian may be in regard of his spiritual life as a tree in the depth of winter no difference to all outward appearance between him and a dead plant but it is impossible that the spiritual life shall utterly be extinguished because Jesus Christ who is our spiritual life lives for ever Your life is hid with Christ in God Col. 3. 3. hid as in a root for safety and security Because I live ye shall live also John 14. 19. while the root liveth the plant cannot die while the fountaine runneth the streames cannot cease while the olive-trees convey their oyle through the pipes into the lamp the lamp cannot go out A living Christian may grow very weak but he cannot die Jesus Christ must cease to live before the life of grace in a Saint do utterly perish while the cause continueth the effect will Use 3. That there is a true spiritual union between Iesus Christ and a beleever This is one of the great mysteries of the Gospel that Christ and a beleever should be made one it s set out by many examples as of root and branches Iohn 15. init head and members Eph. 5. 3. foundation-stone and the superstructory stones Eph. 2. 20. meat and eaters Iohn 6 56. husband and wife Eph. 5. 32. This very doctrine makes it good He could not be our life if he were not united to us and we to him 'T is by vertue of our union with him that we come to draw life from him As the soul and body are united so are Christ and a beleever the whole mystical body is called by his name 1 Cor. 12. 12. so also is Christ speaking of the Church Use 4. Deadnesse of Spirit want of spiritual Activity is very inexcusable in a beleever The ground of this inference is very cleare Jesus Christ is his life Christ hath life enough in him and he is willing enough to communicate more and more of this spiritual life If the fountaine of this life were a meer creature something might be said for thy deadnesse and coldnesse but now seeing Jesus Christ is thy life thy deadnesse is inexcusable in thy self and it is also dishonourable to Christ The life and greennesse of the branches is an honour to the root by which they live Spiritual greennesse and fruitfulnesse is in a beleever an honour to Jesus Christ who is his life Psal 92. 12 13 14 15. The righteous shall flourish as a Palm-tree c. To shew that the Lord is upright c. The fulnesse of Christ is manifested by the fruitfulnesse of a Christian Use 5. It is the duty of a Christian to live comfortably on this Doctrine It affords very much comfort 1. Against the weaknesse of this life in our selves What Christian is there but finds this life very weak in him at some times well when it is weakest in thee it is then strong in Jesus Christ And God looks upon thy spiritual life not only as it is in thee but as it is in Christ 2. Against the fear of the wanting of the Ordinances of life 'T is a great losse to lose the Ordinances Lev. 26. 31. Well though thou lose these yet thou doest not lose thy life These are but the pipes Christ is the Olive-tree These are but the chanels Christ is the fountaine Man liveth not by bread alone but by the word of blessing Thy soul liveth by Christ not by Ordinances They are but the instrumental cause Christ is the efficient 3. Against the feare of Satans workings to destroy this spiritual life 'T is his great designe to take away this spiritual life He labours to stifle it by sinne he stirs up his instruments to remove the Ordinances Well he cannot prevaile He must destroy Christ before he can destroy our life He must either wither the root or he cannot kill the branches Use 6. Let beleevers be careful to carry themselves towards Christ as he who is their life 1. Acknowledge him the Authour of your life 2. Go to him when you want life 3. Strengthen your union with him Eph. 4. 15. 4. Live to him who is your life Rom. 14. 8. Use 7. It should invite all to lay hold on Christ All men are dead by nature There 's no other way to live a spiritual life If Christ be not thy life of grace he will never be thy life of glory COL 3. 4. When Christ our life shall appear then III. SERM. at Mary Wolnoth Lon. June 1. 1651. shall we also appeare with him in glory I Have handled the first Proposition as it relates to the life of grace viz. that Jesus Christ is a beleevers spiritual life I shall now consider of it as it refers to the life of glory and so summe it up into this conclusion viz. Doct. Jesus Christ is the eternal life of every beleever Christ is the everlasting life of all those that are eternally saved As he is their life of grace so he is also their life of glory He is often called in Scripture not only a Saviour but Salvation The salvation of God Luk. 3. 6. An horn of salvation Luk. 1. 69. And all because he is the salvation of all the Elect. I must here put in that Caution which I did before viz. That the Father and Holy Ghost are not to be excluded they are our life as well as Christ The Spirit and the Father are Saviours as well as the Sonne Opera Trinitatis ad
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
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
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
condition was discovered when anguish and horrour was upon their spirits then they were contented to do any thing Acts 2. 37. What shall we do to be saved Thus also it was with Saul Acts 9. 6. When Christ had created those tremblings and astonishments in his spirit then he comes off fully to Christ Lord what wilt thou have me to do So it was with the Jaylor when he had a true representation of his estate then he cries out Acts 16. 30. Sirs what must I do to be saved A man that is in extremity will do any thing to save his life When he sees that he must perish if he do not presently consent to what is proposed then he lingers not if he must throw all his goods overboard he is contented to cast them out presently because death is before him 4. That the mercy of the cure may be more highly valued Salvation from hell is a very great work which should be valued by all on whom it is bestowed The Prophet David calls upon his soule and all that is within his soule to praise God for such a mercy Psalme 103. init He that considers the worth of salvation the unworthinesse of the persons enjoying it the costlinesse of it the multitudes that shall never partake of it must needs acknowledge it a thing worthy to be esteemed But so unthankful a piece is the heart of man that he doth not value it at any considerable rate Jesus Christ therefore before he bring any into such a state will discover their misery to themselves that so he may provoke them to extraordinary thankfulnesse for it And the truth is nothing doth so much enhance the price of salvation in our hearts as a cleer manifestation of our wretched condition See how the Apostles heart is enlarged upon this very consideration 1 Tim. 1. 15. Had he not seen himself to be the chief of sinners he would never have thought salvation by Christ worthy of all acceptation as now he did 5. That the skill of the Physician may be more cleerly discovered Jesus Christ seeks to advance his own glory in all the works he does for the sonnes of men As in other his works so especially in this great work of conversion Therefore it is that he will not heale any till he have shewed them their sad estat◠〈…〉 may see his wisdome power goodnesse in their healing Men that think little or nothing ayles them do not halfe so much value the Physicians paines or skill as those that see themselves at the very brink of the grave when the Physician takes them in hand Jesus Christ therefore will shew them every sort that so they may publish his glory that wrought it for them I was brought low and he helped me saith David Ps 116. 6. See how the poor blind man proclaims the honour of Christ Joh. 9. 32. 4. Whether Jesus Christ observe the same method in this work of discovering the sinners estate to himselfe Whether all sinners have the same measure of humbling and terror and whether they continue for the same time under apprehensions of wrath Answ Jesus Christ is a free Agent He is not tyed to any certaine method nor doth he alwayes walk in the same way His dispensations in the work of convincing men of sinne are various and different The work is wrought on all so far as to make the soule sensible of sinnes bitternesse above all other bitternesse and to make it sensible of Christs excellency above all other excellent things But that it is done in the same violent manner in all or that it is of the same continuance cannot be affirmed Conviction and conversion may be wrought at the same Sermon as we see it was with those three thousand Acts 2. 37. 41. They were no sooner pricked in their hearts but they gladly received the word There was great difference between this work in Lydia and in the Jaylor Acts 16. 14. God shewed her hersicknesse in â— more milde way The Lord opined her heart that she attended unto the things which were spoken of Paul But the Jaylor he had an earthquake and great horrours in his conscience v. 27 29. 1. Some sinners have been more scandalous then others These are brought to Christ with greater troubles so it was with the Jaylor he had been a cruel bloody man God layes him under deep sorrow 2. God hath a greater work to do by some sinners then by others These he uses to deal with in a more rough way that he may prepare them for service the better This seems to be the reason of his so sharp dealing with Saul Act. 9. 15 16. 3. Some sinners are of a more rough turbulent nature then others These must be handled more severely Some men must be bound before they will be ruled So it is with some kinde of sinners Thus with Manasseh 2 Chr. 33. 11. 4. Some have been sinners of a longer standing then others These Christ useth to be more sharp withal in his way of curing 5. Some sinners have been more confident in their civil righteousnesse then others As Paul was in his Pharisaisme Phil. 3. These Christ uses to handle more sharply Jesus Christ is a wise Physician he observes the nature of all his Patients and accordingly prescribes medicines for them He that hath the least measure of this conviction hath so much as that he sees himself lost undone helplesse hopelesse in himself He sees the evil of sinne he sees Christ an excellent sutable al sufficient good for his soule This one thing 〈…〉 Where there is the least sorrow before 〈…〉 conâ—â—â—sion there is many times greater sorrow and morâ— troubles of Spirit after conversion The Uses of this Point 1. How sad is the condition of those that never yet were truly made sensible of their sick estate They never yet had a true lively sensible apprehension of their sick condition They were never so much as pricked in their hearts for sinne so as to make them loath it They were never taken from all their high conceits of their own natural estate c. These men have cause to suspect that sinne is not yet cured A person may have some conviction of his misery and not be healed but a man cannot be healed without some conviction The heart cannot be broken for sinne without the sight of sinne Ezek. 36. 31. There can be no self-loathing till there be a remembring of our wayes and doings that have not been good 2. How necessary the preaching of the Law is to true conversion A man will never be taken off from the opinion of his own healthfulnesse but by the preaching of the Law The Law shews men what they are what they may expect c. The fallow ground of the heart will never be broken up without the plough of the Law Jer. 4. 3. The plough of the Law must go and make deep furrows too before the seed of comfort be cast in Though the preaching of the
saved by him as well as we but it was more darkly In the Gospel the heavens were opened wider then ever God did never manifest himself so fully and clearly to the world as he hath done by Jesus Christ The Apostle speaks of this Heb. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence is that of the Prophet to the Gospel-Church Isa 60. 1 2. 19. 20. All former light was but like the dawning light of the morning in respect of this mid-day light of the Gospel The Gospel Revelation is full and perfect John 1. 18. God was declared before but never so fully as by Christ The fathers looked for additions but Christ brought to light the whole will of God No further Revelation is to be expected till we come to heaven 2 Pet. 1. 19. MAL. 4. 2. The Sunne of righteousnesse shall arise with healing in his wings SEcondly for the second Christ is called the Sunne of righteousness in two respects 1. In regard of himself He is the holy and just one He hath not nor ever shall have the least spot of unrighteousnesse in his own person he was born righteous and innocent That holy thing that shall be borne of thee shall be called the Son of God so saith the Angel to the Mother Virgin Luke 1. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the force of the abstract And he lived and dyed righteous The Apostâ—e speaks of him Heb. 7. 26. As of one holy harmless undefiled separate from sinners He was without spot and without guile made like unto us in al things sin only excepted Satan himself though he be the father of lies and full of bitter enmity against Jesus Christ is forced to give this testimony to him that he is the holy one of God Mark 1. 24. He could neithâ—r have redeemed himself from death nor have saved us from the wrath of God if he had not been perfectly righteous 2. In regard of his Elect He is their righteousnesse so the Prophet calls him Jer. 23. 6. Jesus Christ is the beleevers righteousnesse two wayes 1. He is their righteousnesse in regard of justification It is thorough the Imputation of his righteousness unto them that they are made righteous in the sight of God God looking upon them as invested with the righteousnesse of Christ accounts them righteous Of this the Apostle speaks Rom. 3. 21 22 25 26. All ar unrighteous in themselves and it is through him alone that they come to be righteous 2. He is their righteousnesse in regard of sanctification Of this the Apostle speaks 1 Cor. 1. 30. where he tells us that Christ is made unto us of God sanctification as well as righteousnesse Jesus Christ may be as truly called our righteousnesse of sanctification as well as of justification He is so in four respects 1 He is the meritorious cause of it Eph. 5. 25 26. Grace is as truly the purchase of Christ as glory he hath brought holinesse for us as well as heaven sanctification is no lesse the price of Christs blood then salvation We are 1 Cor. 1. 2. sanctified in Christ Jesus propter Christum saith Piscator i. e. propter satisfactionem illius 2 He is the material cause of it It is by the blood of Christ that the filthinesse of the soule is done away Christs blood is the soules laver in which it is washed and made white Heb. 9. 14. And then 3 He is the exemplary cause of it Our sanctification is according to that copy or pattern of holinesse which is in Christ himselfe This is the meaning of that speech of the Apostle Joh. 1. 16. As the print which is made upon the wall answers the engraving or stamp which is upon the seal so doth the believers holinesse answer our holinesse of Christ not in degree and measure but in kinde and quality 4. He is the efficient cause of it 'T is Christ that doth by his spirit through the Ordinances work holinesse in his Saints He stubs up the roots of sinne and sets the routs of grace in the soul Of this the Apostle speaks 1 Cor. 6. 11. And it is he that doth both preserve it and carry it on from one degree to another til it come to perfection So that both in regard of his own person and in regard of his elect he is called the Sunne of righteousnesse This is the second particular 3 For the third Christ excels the natural Sun in these eight particulars viz. 1. The natural Sunne shines but in one hemisphere at once Though it circuit about the earth in a little time yâ—t it doth not shâ—ne in all places at once Yea there are some parts of the world in which the Sunne doth not shine for many moneths together Though it be a great body yet the wings of it are not large enough to compasse the earth all at once when it riseth to us it sets to our Antipodes But now Jesus Christ is able to shine over the whole earth at once Though there be many parts of the world in which Christ hath never appeared yet his wings are large enough to over-spread the whole earth This Sunne of righteousnesse shines in England and in America and all the Christian world over at the same moment of time That which is said of the land of Judea concerning the King of Assyria Esa 8. 8. That the stretching out of his wings should fill the bredth of the land is true of Christ in reference to the whole world The stretchings out of his wings are able to cover the breadth of the whole world at one moment 2. The naturall Sunne gives light but not sight If a man want the benefit of seeing he hath no more benefit by the Sunne in respect of seeing then if there were no Sunne at all but the Sunne-beames descend with never so much power upon a blind Bartimeus his eyes will not thereby be opened But now this Sunne of righteousnesse hath a power to give sight as well as light he did in the dayes of his flesh open the eyes of many that were naturally blinde you read of one Joh. 9. of two others Mat. 20. 30. 34. And he doth still open the eyes of them that are spiritually blinde It was he that by Ananias opened the eyes of Saul Acts 9. 17. The truth is no man doth ever spiritually see till the beames of the Sunne descend upon him he is the spiritual day-spring that gives them power to see who are under the power of the grosse darknesse of sin and iniquity 3. The natural Sunne hath endamaging qualities as well as healing qualities It is many times offensive and prejudiced both to men and fruits 1. It doth fully and deface the beautiful countenance of men Cant. 1. 6. If the eye of the Sunne do but look upon us directly it changes the colour of the face into a sworthy hue 2. The hot beames of the Sunne do sometimes by their vehement shining make men
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
and truth is iniquity purged is onely to be understood as a qualification of the person that is purged not of the meritorious cause of purging away sinne which the Scripture doth ever ascribe to the alsufficient sacrifice of Christ who is the onely propitiation for sinne 1 John 2. 2. 2. From the legal purifications Many washings did God appoint in the Law for the purifying of those that were legally uncleane There were two great wayes of ceremonial purification The blood of the sacrifices which were offered to God this was to be sprinkled by the Priests round about the Altar so we read Lev. 1. 5 11. And the water of separation of which we read Numb 19. init where you may see how it was to be made and how used Now what was typified by both these but this spiritual purgation of Christâ— blood The Apostle doth clearly and expressâ—ly unfold this to us in Heb. 9. 15 14. The Gospel-mystery of all the Levitical washings did amâ—unt to this that the blood of Christ did meritoâ—iously purge away sin 3. From the baptismal washing God hath appointed Baptisme as the seal of his Covenant under the Gospel Water is the outward element to be used in the administration of this Ordinance What is the meaning of this but that by the application of Christs blood sinne is purgâ—e away from the soul Therefore is Baptismâ— called the washing away of sinne Acts 22. 16. because by the outward washing of the body wiâ—h water is the inward washing of the soul from sin shadowed out This is the first particular 2. For the second Why his blood is compared to a fountaine It 's called a fountain in five respects 1. To shew the fulnesse of his merit Fountains are full of water there is an abundance a redundancy of merit in Jesus Christ The Prophet would dâ—stinguish the Gospel washings from the legal Those lavers were not fountains but vessels but Christs blood â—hich is the spiritual laver is an abounding fountain the spiritual washing is a rich and plentâ—â—ul â—ashing The Scripture doth mention â—â—e merit of Christ sometimes by fulness as John 1. 14. sometimes by the terme of abundance as Rom. 5. 17. The grace of Christ is every way proportionable to the necessity of the soul The soul may wash it selfe all over in the blood of Christ 2. To shew the lastingnesse of his grace The blood of Christ doth indure for ever Streams dry up vessels may be emptied but fountains have a spring in themselves and can never be emptied Christs blood hath been running for many ages and yet it runs in as plentiful streams as if it had been but newly opened It 's an ever flowing fountain 3. To shew the purity of it Streames are sometimes muddy and dirty but the fountain is clear There is not the least mixture of any defilement in the blood of Christ It 's compared to chrystal for the clearnesse of it Rev. 22. 1. The blood of Christ washes away defilement but it selfe is not capable of contracting any defilement 4. To shew the freshnesse and lively efficacy of it Streams may lose their vertue and efficacy sometimes water that is sweet in the fountaine is bitter in the streames especially if those streames be any great distance from the fountain The neerer the streames are to the fountain the more vertue they have in them and the fountaine it self hath most vertue of all Christs blood is full of efficacy and spiritual vigour It hath not lost it cannot lose that livelinesse and operativenesse which it once had Thus I have shewed you why it 's called a fountaine Before I leave this let me shew you how this fountaine excels all other fountaines 5. To shew the freenesse of it 1 This fountaine doth heal all manner of distâ—mpers Other fountaines though they may be of great use for some distempers yet they are not useful for all Yea the best of them are destructive in some cases but this fountaine is as good for every spiritual disease as it is for any It 's set down indefinitely in the text for sin and for uncleannesse that is for all sinne and for all uncleannesse The pool of Bethesda of which we read John 5. 4. did shadow out this that cured all diseases after the moving of it Christs blood is the true pool of Bethesda which heals all manner of spiritual sores and diseases 2 One drop of this fountain is as effiâ—acious as the whole fountaine In other fountains though every drop be of the same nature yet it is not of the same vertue but here every drop is of the same vertue with the whole One drop of Christs blood applâ—ed by faith will purge away sinne and uncleannesse as well as the whole fountain The same infinite merit that is in all is in every part 3 This fountain pâ—rgeth the soul in a moment of whatsoeâ—er filthinesse â—â— upon it Things that are very filthy must lye a long time sâ—aking in other fountaines before they can be made cleane They must be washed againe and again before they be made white but this fountaine purgâ—th immâ—dâ—ately One minute is as good as a thousand yeers as to the main principal work Let a leper â—â—ep into this fountain and he doth in one moment become a Nazarite as white as snow Naaman must dip sevâ—n times in â—ordan or ever he could be cured of his Leprosie 2 Kings â— 14. If a soule do but dip once in this fountain he is presently cured 4 That soul that is once made clean in this fountain is never filthy again Other fountaines cannot give any such power to them that wash in them as to be preservd from future defilements but this fountaine doth Not as if a soul should never defile it selfe at all after its cleansing for we do gather new filth every day and have need of new washings but as to the principal cleansing the soul is made cleane for ever It can never again return to that extremity of filthinesse under which it was The old blacknesse of unregeneracy can never return Every elect person shall be once born againe but when he is once regenerated he is regenerated for ever The foreskin can never overgrow 〈◊〉 soul againe as it did before Thus much for the 〈◊〉 pâ—rticular For the third How or in what respects 〈◊〉 â—â—eanseth away the uncleannesse of the 〈◊〉 â—his he doth in two respects 1. His blood cleanseth the soul from the guilt of â—â—nne Sinne doth lay a person under guilt Oâ— this â—â—â—eannesse of guilt the Scripture speaks Lev. 5. 2. From this uncleannesse Christs blood cleanseth as it is our justification for his blood â—â— the meritorious cause of our justification The Prophet speaks of this Esay 53. 4 5. God doth for the obedience and sufferings of Christ acquit the soul from sin and pronounceth it guilâ—â—â—se and innocent Hence it is that Christ is called our righteousnesse Jer. 23. 6. The Apostle speaks of this fully Rom. 3. 24