The Good Samaritan, Part 19
And bound up his wounds, powring in wine and oyle. Text. ]
The uſed in thoſe Countries Oyle to make the face to ſhine, and to annoint the feet therwith in their journies; So Wine to refreſh their ſpirits, when they began to be faint and weary. This Samaritane makes a Phyſicall uſe of both: he cleanſeth the wounds of this diſtreſſed man with the one, and allaies the pains, and mollifies the fleſh with the other, then binds up the wounds when he had thus done.
From the letter we obſerve,
Doct. There is a neceſſary and good uſe of Surgery and Phyſick for the bodies health and recovery.
Phiſitians and Surgions are of ancient ſtanding, See Gen. 50.2. 2 Kings 20.7. And the practiſe warrantable, Ier. 8.21, 22. Math. 9.11. Coloſ. 4.14. 2 King. 20.7.
Why elſe hath God put ſuch virtue into herbs and plants,Eccleſ. 38.4, and other creatures ſerving for the curing of diſeaſes, which are hidden and unknowne to us till found out by the induſtry of man? God created the Phyſitian, Eccl. 38.1. and hath put into him the knowledge of nature, therefore honour him.
Vſe 1 The careleſſe neglect and contempt of Phyſicke is juſtly culpable: The Iewes deteſt all Phyſitians, and have this Proverb, Optimus inter medicos ad Gehennam; but we have now to deale with Chriſtians; there are thoſe who will not endure to heare of Phyſick, pleading many uſe it but are never the better for it, nay much the worſe, as the woman in the Goſpell, who ſuffered many things and ſpent all under the Phyſitians hands, but had no helpe, &c. Let ſuch remember, this may ſo happen through the inſufficiency of the meanes, they deale with ſuch as are ignorant and unskillfull; or elſe they truſt too much unto the meanes, not ſeeking for a b…ſſing from the hands of God. In theſe and ſuch like caſes let not the thing it ſelfe be blamed: For upon the l…ke ground meate, drinke, or any other Bleſſing, may be rejected.
Others there be who uſe it, but either waywardly or wantonly: The former ſort are thoſe, who will not be cured (as God ſpoke of Babell) through the…t diſorder. The other ſort are they who out of pride of niceneſſe, wil be phyſicking of their bodies for warts or pimples; Law and Phyſick are for neceſſity not ſport. Theſe offend againſt this Doctrin.
Vſe 2 And would be exhorted to count it as a mercy of God (and ſo to take it) when in our neceſſities the help of Phyſick is offered, and may be had; only theſe caveats would be given.
Firſt, Uſe ſuch meanes as God hath ordained, and have a naturall power or virtue in them to help and cure. As for charmes and ſpells, they have not any power in them either by Creation or any Ordinance of God. Satan is an expert Phyſitian, and God for the tryall of us often ſuffers the cure by ſuch meanes, 2 Theſ. 2.10. But it is better to die of the diſeaſe then to have the Divell for Phyſitian.
Secondy, truſt not to the means, 2 Cor. 16.12. but ſeek to God for his bleſſing therupon.
Ʋulnera noſtra obligat Chriſtas cum remittit peccata noſtra, & condonat multiplicem in firmitatem.Myſtically] Chriſt plaid the Phyſitian in our Redemption, then he bound up the wounds of miſerable man, when as by ſatiſfying his Fathers wrath and Juſtice, he obtained the remiſſion and pardon of our ſins. He powred in wine and oyle, when as by the preaching of the Law and Goſpell, he brought man to righteouſneſſe, ſo as that he was capable of this mercy and grace.
Two things eſpecially then may hence be noted for our Inſtruction.
Firſt, Though man by ſinne be deſperately wounded, yet by Chriſt thoſe wounds of his are bound up and healed.
Doct. 2 Secondly, It is by wine and oyle, the preaching and applying of the Law and Goſpell, the threatnings and terrors of the one, Oleum ſignificat praedinationem Evāgelij conſolantem, & erigen. em conſci entias, &c. vinū ſignificat legem quae quaſi mordet.the comforts and promiſes of the other, whereby he ordinarily works this cure on us.
For the former, Chriſt is the Phyſition of our ſoules, He it is by whom our wounds are bound up and healed, our ſins remitted, Mal 4 2. Eſay. 5.3. & 35.4, 5, 6. Epheſ. 1 7. Act. 3 26. & 5.31. 2 Chron. 30.20. God healed the people, i.e. forgave them. So Pſal. 147 3. Iſay. 6.10. what the Prophets there ſpeake of healing, the Evange liſts, Math. 1….15. Mark. 4.12. expound forgiving. Now if you aſke how this is done? I anſwer briefly.
1. Chriſt covers our ſins and binds them up in Iuſtification it being a thing without us.
2. He heales our ſinnes and ſoares, in Sanctification, working a righteouſneſſe inherent in us; both theſe are from the blood of Chriſt, and by both we are healed.
Vſe. Great incouragement to poore ſinners. The whole world was wounded, a great Patient it was; but here behold, Magnus venit medicus, &c. a great Phyſitian ſteps in to our ſuccour, who undertakes the cure: It was the Divell only that gave the wound, and God only that gives the remedy: Hell ſlew us, and Heaven muſt helpe us: For this purpoſe the Sonne of God was manifeſted that he might deſtroy the workes of the Divell, 1 Ioh. 3.8. and amongſt all the works of the Divell none more mighty and malicious then this, the wounding of the ſouls of men by ſin.
Divers notable grounds of incouragement we have to come unto him for help.
Firſt, He rejects none that ſeeke unto him, Pſal. 30 2 while he was on Earth, whoever came to him for help that he took exception againſt? See Math. 12.15. Luk. 4.40. Luke 22.51.
Secondly, There was no diſeaſe that he refuſed to undertake the cure of: Leproſies, Luk 5.12. Dropſies, Luk. 14.2. Agues, Mat. 8.15. Palſies. Mat. 9 2. Iſſues of blood, Mat. 9.20. Blindneſſe, Ioh. 9.1. Deafeneſſe, Mark. 7.32. Dumbneſſe, Mat. 15.30. Lameneſſe, Math. 21.14. Lunacies, Math. 4.24 yea every kinde of diſeaſe he healed and cured, Mat. 4 23. whether old, as Ioh. 5.5. Mark. 5.25. Luk. 13.11, 12. or new, as Mat. 9.18.
Thirdly, No Time came amiſſe to him, Holy-day or working-day; yea after he had ſpent himſelfe in preaching, when Even was come, and the Sun down he healeth, Mark. 1.32. Luk. 4.40.
Fourthly, Nor Place, the high-way-ſide, there he cured blind Bartimeus, Mark 10.46. In the houſe, Mark. 5.41. Luk. 4.38. In Cities and villages, Math. 9 33, 34. Deſert places, Mat. 14.13, 14. and oftentimes in the Synagogues and Church-Aſſemblies, Mat. 8.5, 13.as Mat. 21.24. Mark. 3.3. Luke 13.10, 12.
Fiftly, He was wonderfully ready and willing to help: He did not ſtay till he was ſought unto, but of his owne accord (full oft) and unrequeſted, Luk. 6.6, 8. & 7.11. & 13.12. & 14.2, 4. Ioh. 5.6. & 9.1, 6, 14. this is that ſpoken of, Iſa. 65.1.
Sixtly and laſtly, He was very free, taking nothing for the cure, Hoſ. 14 4. only willing them to ſhew themſelves unto the Prieſt, Luk. 17.12. All theſe were bodily cures. And Chriſt did ſhew his power in curing theſe the better to draw us to ſeek to him for the Salvation of the ſoules of us and ours: So Mat. 8.17. q. d. this was done to teach men that this was he ſpoken of by Iſaiah the Prophet, who ſhould cure our ſouls and make ſatiſfaction to God for all our ſins. All bodily diſeaſes were puniſhments of ſins: now removing theſe, he would give them as pledges of the removing of ſin too, as he did to him ſick of the Palſie, Mat. 9.6.
Vſe 2 It may next diſcover the miſerable eſtate of thoſe who deſpiſe and reject help offered by Chriſt: Sin (ſaith S. Auſtin) aut ſanabitur aut damnabitur, it muſt be healed or damned; Gods Sonne would heale it by his blood, but they will none. They (like Babylon, Ier. 5.1. and like Ephraim, Hoſ 7.1) break out into more wilfullneſſe: And with deſperate Porus will not ſuffer their wounds to be dreſſed: Refuſing cure, comfort, advice, plucking of the plaiſters ſlinging them into the Surgeons face; ſuch muſt needs periſh, 1 Sam. 2.25. Act. 3 23. their wounds wil rankle and feſter, feſter and rot, not being bound up nor mollified with ointment.
Vſe 3 But as for thoſe, who have caſt themſelves upon Chriſt for help, it is as impoſſible they ſhould miſcarry as for Chriſt to forget himſelf; he ſtands upon his name and praiſe, which if he ſhould want, he ſhould ſuffer moſt and be the greateſt looſer.
Object But my wounds are old and deſperate: Sins they are of long continuance ſore ſickneſſes & of long durance?
Reſp. Be they what they will be they are not paſt Gods cure: He can as well cure deſperate diſeaſes (even the remedileſſe conſumption, the dead Apoplexy, the filthy leproſie of the ſoule,) as any other ſmall malady, or little faintneſſe, In doubting what do we other then detract from his skill and derogate from the virtue of his blood? Read Iſay. 1.2.—18. See what a deſperate cure there was, yet ver. 18. he undertook it, ſo in Manaſſes, Matthew, Zacheus, Mary Magdalen: All theſe examples are recorded in Scriptures for our incouragement.
Objection, I doubt not of his Power, but of his Will; I know, if he would, hee could make mee whole?
Reſpon. If ſo; why then doe you thinke there is greater probability of pardon, if your ſinnes were leſſe and fewer, then now they are ſo many, and of ſuch a nature? This diſcovers that your diſcouragements ariſe from hence, that you think he cannot rather then that he will not.
2. And why doubt you of his will, ſeeing that he hath called you to come, Math. 11.28, thruſt away none that ever came, and getteth greater praiſe unto himſelf in undertaking deſperate cures, then ſmall and petty diſeaſes and infirmities.
Objection, But why am I not then cured? Still my wounds ſtinke and are corrupt; as paſſionate as ever, earthly minded as ever, backward to holy duties as ever?
Reſp. You muſt know. 1. God cures by degrees, that proud fleſh may not riſe up; nor doth he cure here in this life ſo perfectly as hereafter; ſick men muſt have a little and often; Grace like hot water muſt be taken a little at once.
2 Some wounds are more cankered and feſtered then other ſome; thou haſt it may be lyen long in evill before thou anſweredſt Gods call, no marvell now if thou beeſt longer under hand.
3. Beſides, you know ſome fleſh is not ſo healing as other ſome is (as the ſwelling and angry) ſo it is with the peeviſh and techy nature, nothing will down nor pleaſe.
4. God begins his cure at the bottome, and heales upwards, ſo that it cannot be ſo eaſily perceived. The Kingdome of Heaven comes not with obſervation; A man ſees his wounds are healed; but how or when, he ſees not.
Object. But the cure goes backward; it is with me as with Ephraim Hoſ. 7.1 ſin and corruption daily diſcovers it ſelfe in me?
Reſp. Though you think ſo, it doth not follow therfore that it is ſo: is a wound becauſe it ſmarts more then before, further of from healing?
Beſides, it is not impoſſible that it ſhould be as you ſay, but then fault your ſelfe; it is your careleſſe diet, taking cold or the like, that puts the cure back; the ague may be got into a ſoare which keeps it from healing.
Quest. How may I know when my wounds are cured, ſins remitted, &c.
Reſp. When thy conſcience is at peace, Rom. 5.1. I ſay not that this is ever found by them, whoſe ſinnes are pardoned; but ſometimes or other and in ſome comfortable manner upon the uſe of the meanes it may be found, which being found it is an evidence the wound is bound up and healed.
Secondly, if we find more ability and ſtrength for holy performances then before; you read Math. 9.6, 7. no ſooner had Chriſt cured the Palſey man and forgiven him his ſinnes, but as a pledge therof he gave him ſtrength to beare his bed: Such ſtrength he gives to all he cures, as that they are in ſome good meaſure inabled to ariſe and walke in a pious and Chriſtian courſe.
Thirdly, if thou art cured thou canſt endure to have thy wound rub'd, thy ſins reproved; nay thou wilt reprove thy ſelfe often, and rub thy owne wounds, condemning thoſe courſes thou haſt taken pleaſure and delight in, 2 Cor. 7.11.
Queſt. What muſt be dore after I am cured?
Reſp. Go away and ſin no more, leaſt a worſe thing befall thee Ioh. 5.14.
2. Shew thy ſelfe unto the Priest, and be thankfull, Ier. 17.14. Praiſe is the Fee God looks for; pay it with David, Pſ. 103.1, 3. Pſ. 116.8. And with Paul, Rom. 7 25. 1 Tim. 1.12, 14. and ſo go on thy way rejoycing with the Eunuch, Act. 8. Thus much for the Cure: now for the means, wherby Chriſt effected this which you ſee was with wine and oyle.
Thence we obſerve,
Doct. That wine and oyle applied to our wounds is the outward meanes which Christ uſeth to effect this cure.
What we may underſtand by wine and oyle I before ſhewed:Curavit corpora verbo poteſtatis, curavit animas doctrinae coeleſtis medicina, Chryſ. Ep 1… I know there are variety of interpretations and conceits, wherwith I will not trouble you: give me leave to uſe that liberty which S. Auſtin ſaith a Chriſtian hath in thoſe Texts, which by reaſon of Allegoricall and figurative expreſſions,Vinum infudit i. e. ſanguinem paſſionis & oleū chriſmatis, ut indulgentia daretur per ſanguinem ſanctificatio cōferretur per chriſmatis unctionem, &c. Chryſ. in Serm de hom. incidente, &c. are hard to be underſtood; and faſten upon that which I conceive moſt probable, delivering nothing contrary to the Analogie of faith, keeping within the bounds of Charity, Piety, Loyalty and Sobriety.
And ſo theſe outward meanes applied I underſtand to be the word preached, which is the power of God to Salvation, Rom. 1.16 ſearching betwixt the joynts and the marrow, Heb. 4.12.
Hence it is called the miniſtration of the Spirit, 2 Cor. 3.8. and the miniſtery of Reconciliation, 2 Cor. 5.18. And commanded to be preached, that through the knowledge of it Salvation and remiſſion of ſinnes might bee obteined Luk. 1.77. Act. 10 42,Quae ſecundum hominem eſt cō verſio oleum eſt: quae vero ſecundum Deum vinum eſt quod divinitatem ſignificat, quam nemo pitaiſſet ſuſtinere: niſi oleum haberetur i. e. converſatio humana, &c. Infudit ergo oleum & vinum quia nos humanitate & divinitate ſalvavit. Theoph. Rom. 3.20. & 7.7. 43. Of this word there are two parts: Moſes and the Prophets, Law and Goſpell. The Law like Wine doth mundifie and ſearch the wound; it is very ſearching and piercing even into the bowels of the belly, diſcovering ſin (as before hath bin ſhewed) together with the loathſomneſſe and fearfullneſſe therof, and upon this diſcovery working in the ſoule ſhame and ſorrow, Rom. 6.21. ſo that the poore ſoule roares and cryes out for paine, what ſhall I doe, Act. 2.37. and 16.30. The Goſpell, that like oyle mollifies and ſupples: it mittigates the ſharpnes and bitterneſſe of the Law, ſpeaking unto the poore diſtreſſed creature as Naamans little captive maid ſaid unto her Miſtreſſe, 2 King. 5.3. would God my Lord were with the Prophet that is in Samaria, for he would recover him of his Leproſie. O that thou wouldeſt come to Chriſt, the eternall Sonne of God; he would beare the infinite wrath of his Father for thee and procure his favour, he would releaſe thee of thoſe impoſſible conditions the Law binds thee unto, and deliver from the rigour and curſe therof, &c. Thus the Goſpell makes knowne a remedy; it leaves not the ſoule in a forlorne hope, but gives aſſurance of life and Salvation upon eaſier termes then the Law doth, wherupon the diſtreſſed conſcience lifts up the head; flie… to Chriſt, reſts on him, and is bleſſed for ever.
we read 1 Sam. 26. of David and Abiſhai how that both of them found their Enemy: Abiſhai would preſently have ſmote him ſtarke dead, but David awaketh him, telleth him of the danger, and admoniſheth him to look better to himſelfe; Thus both Law and Goſpell find out the ſinner, both meet with his wounds; the Law like Abiſhai would preſently ſmite us with his Speare (the curſe) to the Earth, yea to Hell at once: But the Goſpell like David ſaith, Deſtroy him not; with Evangelicall mitigations the Lawes bitterneſſe is abated, and it permitted to take away only our Speare, and cruiſe of water; our rotten peace, and carnall confidence for our further awakening and healing: For which purpoſe both are of great uſe. The Law not ſaving us without the Goſpell, nor the Goſpell without the Law.
Saint Ambroſe ſets this forth unto us by a ſimilitude of the upper and lower Milſtone, Ambroſ. Set. 29.comparing the Law to the nether Milſtone, which is ſlow and ſtirreth not; the Goſpell to the upper ſtone, which is more quick and ſtirring: Now as one without the other is unprofitable, for the lower cannot grind without the upper; but both together make good meale; ſo Iustification as fine flower is betwixt the Law and Goſpell prepared for us.
Vſe. In our miniſteriall buſineſſe then, let it be our care to follow Davids rule, Pſ. 101.1. and imitate this good Samaritane, in uſing both wine and oyle in all our cures. S. Iohn Baptist (whoſe tongue was as rough as his raiment) muſt go before Chriſt to prepare his way: And it were much to be wiſhed that the Law were more urged and preſſed and that Miniſters had a greater meaſure of the Spirit of conviction, Iohn 16. So that the ſinners of Sion might be afraid, and left as empty and naked, as Saint Paul was Rom. 7.18. Through the great neglect of this it comes that ſo few conſciences are awaked, and the worke of Humiliation ſo dangerouſly ſleighted: Queſtionleſſe plauſibility is no fit preface for Regeneration; winds and earth-quakes ſhould goe before the calme and ſtill voice.
Nor is it good to be continually in denunciation of Judgement; to preſſe the law too much on ſome ſpirits, and too long may cauſe them to die under the wound and burthen: We are not only to deſtroy, but we muſt plant; not only to throw downe, but to build up. To conceale thoſe mercies which the word affords cannot be juſtifiable, though the perſons we deale withall be vile and wicked: Act. 8.22. A little ſuppling oyle is uſefull, as well as wine, mild lenitives as profitable as biting corraſives; whilſt a man is in the ſtate of nature diſcomforts are not unprofitable, yet withall it ſhall be our wiſedome to let in light at ſome crevice.
In ſhort,Greg. 20. mor. Gregories temper is not to be miſliked, Miſcenda est lenitas cum ſeveritate: ſit amor, ſed non emolliens, ſit rigor, ſed non exaſperans. Eli put in too much oyle, doe no more ſo my ſonnes. Iames and Iohn put in too much wine, when they called for fire from Heaven upon the Samaritanes: Medio tutiſſimus ibis. Our Congregations for the moſt part are mixt, he walks by rule (whatſoever the fooliſh preſcripts of our people are) who mixeth both: Moſes and Chriſt met both upon the Mount (not Moſes alone, nor Chriſt alon…) Mat. 17. both Law and Goſpell are to be conjoyn'd. A two edged ſword ſtill we muſt carry in our mouthes if we would do good; and like the Nurſe have both Dugge and Rod, or like the Arke wherin was both Manna and the Rod of Aaron, laying this ever for a ground that there is more mercy in Chriſt then ſinne in us; So there can be no danger.
Vſe 2 And it may next admoniſh all to ſeek for the Salvation of our ſelves and others in attending upon the meanes, the word preached. The Ministery of the Word is the hand of God, wherby he plucketh us out of ſinne and miſery, as we do the beaſt out of the mire:Heb. 12.18. And in this Miniſtery he will thunder and lighten in Mount Sinai (mans conſcience) before he ſpeake unto him in Mount Sion. If thou wouldeſt have thy wounds cured, ſubmit thy ſelfe to the Miniſtery of both: Let the Law firſt do its office and be content that with that wine thou mayeſt be prepared for receiving of the oyle (the Lenitives of the Goſpell.) Violence muſt be offered to our corruptions ere there can be roome for grace. Chriſt will never come into that ſoule, where the Herauld of Repentance hath not bin before him: David deſires the Lord to purge him with Hyſop. Pſal. 51. no matter how ſmarting ſo it may be healing.
And yet withall be carefull that you nouriſh not the diſeaſe againſt the Phyſick (as the manner of ſome is) who cry out for more Wine, thinking they are not humbled enough when it is high time to apply oyle unto the ſoare: he is caſt down enough who is in caſe to heare of raiſing up: And he that hath his ſoule wrought to an hearty griefe for offending God, and a perfect and inward hatred of ſinne is in ſuch a caſe, Act. 2.37.
As for others who are deare unto us, whoſe good we do deſire; let our care be to bring them to the means. There is ſome good hope of help and health, whilſt we are under the Phyſitians hands. Thus Elkanah brought his whole Family, 1 Sam. 1.21. Naaman his company to attend upon the Prophet, 2 King. 5.15. Cornelius his Kinſmen and neare Friends, Act. 10.24. And the godly every one his Neighbour, Iſa. 2.3.
Vſe 3 Laſtly, let all ſuch as yet lye under the terrours of the Law, receive hence comfort; For the yoake ſhall bee deſtroyed, becauſe of the Oyle, Iſay. 10.27. You are come to Mount Sinai, which burnes with fire unto blackneſſe, darkneſſe and tempeſt; Heb. 12.18.ſuch terrours as made Moſes himſelfe ſay, Expavefactus ſum ac tremebundus, I quake exceedingly for feare: But here ſhall not be thy reſt, there is a Mount Sion thou art haſtening unto where thou ſhalt injoy the priviledges of the firſt borne, Gods purpoſe is not to leave thy ſoule in that diſtreſſed caſe.
Satan (indeed) like Simeon and Levi with the Sichemites, Gen. 34.take the time while we are ſore to fall upon us; God doth not ſo,Luk. 4.18. he will bind us up and powre in oyle of comfort in due time.
Quest. But why doth God ſuffer a wounded ſoule to be ſo terrified with the wine of the Law, before he bring and powre in the oyle of the Goſpell?
Reſp. This God doth, as for the magnifying of other attributes, ſo eſpecially of his mercy; which would not be ſo ſweet unto us, if the terrors of Juſtice had not made us ſmart. A Prince will ſometimes ſuffer the Law to paſſe upon a malefactor, and have the head laid upon the block before he pardon; and then mercy is mercy: it draws down teares, and works marvellouſly both on offenders and all that are Spectators.
Secondly, God doth this that he may hold and keep the ſoule from all revolt to former luſts: This Reaſon God gives why he lead not the children of Iſrael out of Aegypt, the readieſt and neareſt way; but through the wilderneſſe (a way dangerous and deſolate, full of fiery Serpents, where they met with many dangers) that they might be afraid to return, Exo. 13.17, 18. Thus when God brings us out of the thraldome of ſin, he leads us a painfull way indeed through many teares and ſorrows, yea through the feare of death and hell, that we may not dare to practiſe ſin again, nor think of returning to the practife of that we have ſo ſmarted for before.
Be we of good comfort then; for though there be pain and trouble in the way, yet there will be comfort in the end. He that was anoynted himſelf with oyle will uſe oyle as well as wine in the healing of all his Patients: In due time thou ſhalt heare of joy and gladneſſe, Pſal. 51.ſo that the bones now broken ſhall rejoyce. Only ſee that you follow the means with Eliah; who when he had gone a daies journey, was called upon to eate, 1 Kings. 19.and when he had eaten he was willed a ſecond time, to ariſe and eate; and after he had travelled fourty dayes, he muſt ariſe and eate again: Still attend upon the Word: It is an Aegyptian tricke to take away the means from thy ſoule, and yet expect the tale of bricke, (Joy, Peace, Righteouſneſſe, with other graces) as if ſtraw were laied by.