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occafioned them; fo there can be no true SERM. Repentance (which is the only cure of the Soul) without immediately breaking off thofe finful Practices and Cuftoms which have brought it into fo wretched a Condition. But to proceed with the Parallel.

3. The Diseases of the Mind may be compared to thofe of the Body, as they are what we are not able of ourselves to get rid off.

We often know not the nature of our Dif eafe; or what particular Diftemper it is that raises fuch a Disorder in our animal Frame. Or if we do, we may not know perhaps what is proper to abate it's Force, or remove it. And the weak ftate into which we are thereby reduced renders us, in a great mea fure, unable to help ourselves: fo that we ftand in great need of the Advice and Affiftance of others.

Into fuch a ftate now doth Sin reduce the Soul. It finds itself difordered and weak. ened in it's feveral Powers and Faculties; incapable of exerting itself with it's wonted life and vigour in the duties and exer cifes of Religion; feels it's fpiritual Strength decayed, and a fad Languor attending it in

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all

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SERM. all it's holy Functions: evident Symptoms that fome way or other, it is become much diftempered. And yet perhaps it may not be fenfible of the nature of it's Diftemper; or what particular Sin, or complication of Sins, hath occafioned it; or what is the best way to be freed from it. Or if it does know this, it is fo enfeebled that it can do but little for itself; and by many unfuccefsful Efforts is convinced that it stands in need of fome more effectual affiftance in order to it's Recovery. However,

4. I would further observe, that though a perfon labouring under a bodily Distemper is not able to do much for himself, yet there are fome things which he may do towards his Recovery, and which, if he fincerely defires to be recovered, he will do.

He may refrain from that kind of Diet which inflames the Diftemper, though it be ever fo grateful, and take thofe kind of Medicines which are proper to abate it's Force, though ever fo diftafteful. He may apply to the most skilful Physician in his reach, and follow his Directions, and continue in the Course prescribed by him till, by the

Bleffing

Bleffing of GOD, he recovers his wonted SERM. Health.

In like manner the Sinner; though he cannot effectually help himself, or deliver himself from the power of Sin, yet there are many things which, even in his present state of Inability and Guilt, he may do in order thereunto; and which, were he but as fenfible of the Sickness of his Soul, as he is of that of his Body, he readily would do. For inftance, he may refrain from many open acts of Sin, and fhun the known occafions of them; he may abftain from many criminal Gratifications, though ever fo agreeable to his depraved tafte; and use many means proper for fubduing his vicious Habits, though ever so repugnant to his corrupt Propenfions. He may attend the ordinary means of Grace, which GoD himself hath appointed for the Cure of his fpiritual Maladies, and apply to the great Physician of Souls for his fovereign Grace to make those means effectual. All this he may do, and is required to do, and must do if he would have his Soul cured of the Distemper of Sin. And in this refpect the Parallel is very just. I add, 5. When

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II.

SERM.

II.

5. When the Body is perfectly recovered of a dangerous Diftemper, it is commonly more strong and healthy afterwards than it was before.

By the means that had been used for it's Recovery, it is cleared of thofe grofs and ill Humours which had been long contributing towards it's Illness, and fo becomes more healthy and found than ever.

So when the Soul, by the Grace of God. and a hearty Repentance, is recovered from fome great and grievous Fall, it not only regains it's former Strength, but gains greater. Is more refined from the Dregs of Corruption, and becomes more watchful and cautious and fteady in it's future Walk: more holy and humble and heavenly in it's Temper. Which is very obfervable in the Spirit and Behaviour of David and Peter after their Repentance.

Laftly, Sicknefs, if it be not cured, proves at laft the Death of the Body: fo Sin, if it be not fubdued, at laft proves the Death of the Soul.

The death of the Body is it's Separation from the Soul; and the death of the Soul is it's Separation from GOD. Becaufe as the

II.

Life of the Body confifts in it's Union with SERM. the Soul by certain Laws and Bonds to us unknown; fo the Life of the Soul confifts in it's Union with GOD by Faith and Holiness.

And having thus particularly confidered Sin as the Sickness of the Soul, I fhould now proceed,

II. To confider Chrift as the Physician of it. But this must be the subject of the following Difcourfe. In the mean time I shall clofe all with a few Remarks upon what hath been faid. And, I. Having fhewn you, in feveral inftances, that there is a very plain and obvious Refemblance between the Sickness of the Body and that of the Soul, it is but just that I obferve to you that there are fome inftances wherein there is as great a Diffimilitude or Difference between them.

I shall but just mention three.

1. Men are generally more fenfible of their bodily Diftempers than they are of those of their Souls.

Though the latter are really as much more grievous than the former, as Sin is a greater Evil than Suffering.