Christ All and in All, Sermon 10
MAT. 9. 12.
—They that be whole need not a XI. SERM. at Mary Wolnoth. Lon. March 14. 1651.Phyſician, but they that are ſick.
THis Text is an Apology made by our Saviour in defence of his charitable practiſe in converſing with Publicans and ſinners, for the good of their ſoules. Matthew the Publican Iſa. 65. 1. Luke 19. 5is called by Chriſt from the receipt of cuſtom to be one of his followers, v. 9.
Note. Chriſts preventing grace, Mar. 1. 16, 17.
Note. Ieſus Chriſt is able to convert the worſt, Luke 19. 5 Luke 8. 2. 2 Chr. 33. 3, 4, &c.and greateſt of ſinners. Matthew the Publican. Zacheus the Extortioner. Mary Magdalen that had ſeven devils in her. Manaſſeh a bloody Murtherer, a great Idolater, a ſinner of the firſt magnitude. Paul a Perſecutor. All theſe are converted Act. 9. 2, 3.and brought home to God. Gods grace is ſo efficacious, that it can over-power, and bring in the worſt of ſinners. No ſinners greater then Publicans, and yet many of them converted by Chriſt. This Matthew being called, preſently follows, ver. 9. He aroſe and followed him.
Note. Thoſe that ſavingly receive the call of Chriſt, do preſently yield obedience. Zacheus no ſooner called down from the Sycamore tree, but preſently comes down ſpeedily, Luke 19. 6. Eliſha no ſooner effectually called, but preſently leaves the plow and follows Elijah, 1 King. 19. 19, 20. Paul no ſooner effectually called, but he obeys preſently, Act. 9. 6. Gal. 1. 16. Simon and Andrew as ſoone as they were ſavingly called, left their nets and followed Chriſt, Mark 1. 16, 17, 18. Chriſt when he calls effectually, gives out ſtrength with his call to ſubmit to it. This Convert makes Chriſt a feaſt, Luke 5. 27. which is implyed alſo, v. 10. of this chap.
Note. New Converts are full of affection and love to Chriſt. Mātthew feaſts our Saviour, and ſo did Zacheus, Luke 19. 6. Thoſe that before converſion would have been glad to ſtone him, do now kindly and familiarly entertaine him. A true Convert thinks nothing too good, too deer for Jeſus Chriſt. At this feaſt many Publicans and ſinners were preſent, perhaps invited by Matthew for their ſouls good.
Note. Such a… are truly brought to Chriſt themſelves, do what they can to bring others to Chriſt. We have two clear examples of it, Iohn 1. 40, 41, &c. Andrew being called, calls Simon. Philip being called, calls Nathanael, v. 45. Another example in the woman of Samaria, John 4. 28, 29. The Scribes and Phariſees obſerving theſe paſſages, begin to quarrel with Chriſts Diſciples, v. 11. Saint Luke ſaith, they murmured againſt his Diſciples, Chap. 5. 30.
Note. 'Tis a grief to wicked men to ſee others brought home to Chriſt. This ariſeth from envy to Chriſt, and hat…ed to men. And then they queſtion with his Diſciples about this. Wh…eateth, &c.
Note. 'Tis the mark of a man deſperately wicked, to endeavour to draw Chriſts Diſciples from their obedience. The Phariſees were often ſcandalizing Chriſt, and blaſting him to his Diſciples, that ſo they might draw them from their allegiance. But why do they go to the Diſciples, and not to Chriſt? They thought the Diſciples were weak, and therefore might be more eaſily won.
Note. 'Tis the property of corrupters and ſeducers to make their hotteſt attempts on ſuch as are weakeſt. Satan ſet firſt in Paradiſe on the weaker veſſel, Gen. 3. and ſo do all others that follow that trade. Young chapmen are moſt likely to be deceived.
Our Saviour heares this diſpute, and ſteps in with them in his own perſon. 'Tis likely the Diſciples acquainted him with it, as they uſually did in other caſes; or elſe by the flocking of the multitude about them, he obſerved it; or by the omniſcience of his Divinity he knew it; however it was the Text ſaith, he appeared in the controverſie, v. 12.
Note. Ieſus Chriſt will plea! for them that are quarreld with for his ſake. The Diſciples are baited by the ſubtle Scribes and Phariſees, and ſee how ready Chriſt is to come to their reſcue. Chriſt will back all thoſe that ſtand up for him. Now the anſwer which our Saviour gives to this cavil is in the Text. They that are whole, &c. which is more plainly expounded in the next verſe, I came not, &c. Our Saviour tells them, that he did in this action the office of a good Phyſician; took all opportunities for the good of ſinful ſouls. q. d. If a Phyſician may viſit infected perſons, &c. And he doth withal ſecretly intimate to them their miſery, that while they continued in their preſent ſelf-conceitedneſſe, they could expect no benefit at all by him. They that are whole need not, &c.
They that are whole, foreign. They that are of ability or ſtrength. 'Tis referr'd in Scripture both to the body, and to the ſoul; and it notes either truth of ſtrength, or opinion of ſtrength; that man that is either really, or conceitedly ſtrong in body is, foreign. and he that is ſpiritually ſtronger conceitedly ſo, is a whole man, foreign: here it meanes men that are opinionated and conceited of their own ability. It doth ſecretly point out the Phariſees diſtemper. Though they were as other men in regard of their ſpiritual condition, yet they had good thoughts of themſelves; they were ſtrong men in their own conceit.
Need not, foreign. The word ſignifies neceſſity and uſefulneſſe. Rom. 12. 13. contributing to the neceſſities of Saints, foreign. Mat. 6. 8. Your heavenly Father knows what things you have need of, &c. foreign, The word ſignifies alſo a neceſſary office, as Acts 6. 3. Look out among you ſeven men, &c. whom we may appoint over this buſineſſe, foreign. Men that are whole as before, they can make no uſe, they have no want of a Phyſician. A Phyſician, foreign. The word ſignifies a healer. The work of a Phyſician is to heale. God hath given men inſight into that ſtudy, to prevent diſeaſes, and to cure diſeaſes.
But they that …re ſick, foreign. They that are evil affected 'Tis referr'd both to the outward and inward man. There is a ſickneſſe of the body, and of the minde alſo; and the phraſe expreſſes the nature of ſickneſſe. Health is foreign corporis a right temperature of body. 'Tis malus habitus corporis. Spiritual ſickneſſe is malus habitus Animi. When the ſpiritual part is diſ-affected, the ſoul is ſpiritually ſick. In this place it relates to both.
The words are a double Propoſition, in which are,
Firſt, the Subject, this is twofold.
Secondly, the Predicate twofold.
1. That men that Need not a Phyſician. are whole
2. That men that Do need a Phyſician. are ſick
The ſumme of all amounts to theſe five Obſervations.
1. Sinne is a ſpiritual ſickneſſe, a ſpiritual diſeaſe.
2. Jeſus Chriſt is a Phyſician for the curing of this diſeaſe.
3. Some ſinners are ſpiritually ſick, and yet think themſelves whole.
4. Chriſt is not a Phyſician to thoſe that think themſelves ſpiritually whole.
5. Thoſe that ſee their ſpiritual ſickneſſe, ſhall finde Jeſus Chriſt ready to heale them.
I begin with the firſt, viz.
Doct. 1. Sinne is a ſpiritual ſickneſſe. This is intimated in the text. 'Tis the very foundation of this defence of Chriſt. He points out theſe Publicans, with whom he now converſed, as ſo many diſeaſed men. Every ſinne is a ſpiritual diſeaſe, every iniquity is a real malady. Sinful men are truly ſick men, ſin bath many names in Scripture, a burden, a wound, darkneſſe, bonds, folly, &c. and here a ſickneſſe. Two things I ſhall open here by way of Explication.
1. Prove that ſin is a ſickneſſe.
2. Shew what kinde of ſickneſſe it is.
1. That ſinne is a ſickneſſe. This is proved two wayes.
1. From cleare testimonies of Scripture. The Word of God calls it a ſickneſſe, Eſay 1. 5. The whole head is ſick, &c. It hath relation both to Jeruſalems miſeries▪ and to Jeruſalems ſinnes. She was ſick with miſery, and ſick with ſinne; therefore ſick with miſery, becauſe ſick of ſinne. Ezek. 34. 4. The Prophets of Iſrael are compared to ſhepherds, and they are charged with this, that they did not ſtrengthen the diſeaſed, nor heale that which was ſick. What is meant by the ſick and diſeaſed, but the ſinful members of that Church, whoſe converſion and reformation the Prophets had not endeavoured. And Eccleſ. 6. 2. Solomon calls covetouſneſſe an evil diſeaſe. Hence alſo it is that ſinne is called in Scripture by the name of diſeaſes. 'Tis called the plague of the heart, 1 King. 8. 38. There are as many diſeaſes of the ſoul as there are of the body. Drunkenneſſe is a ſpiritual dropſie; Security is a ſpiritual lethargy; Envy is a ſpiritual canker; Luſt is a ſpiritual feaver, Hoſ. 7. 4. They are all adulterers, as an oven heated by the Baker. Apoſtaſie and backſl…ding is the ſpiritual falling-ſickneſſe; hardneſſe of heart is the ſpiritual ſtone; ſearedneſſe of conſcience is a ſpiritual Apoplexy; unſettledneſſe of judgement is a ſpiritual pa…fi…; pride a ſpiritual tumor; vaine-glory a ſpiritual itch. There is not any ſickneſſe of the body, but there is ſome diſtemper of the ſoule that might be parallell'd with it, and beare the name of it. Hence alſo it is in Scripture, that the pardoning of ſinne is called healing, Pſalme 103. 3. who forgiveth all thine iniquities, who healeth all thy diſeaſes.
2. From the effects of ſinne. Sinne doth produce all thoſe effects upon the ſoule which ſickneſſes do upon the body.
(1) Sickneſſe unfits the body for action. Men that are active in health, they are in ſickneſſe indiſpoſed for any thing. The Mariner cannot row, the ſouldier cannot fight, the husband-man cannot till, the Merchant cannot trade. It doth take a man quite off from all his labours; and that both in regard of Act, and in regard of Affection. Eccleſ. 12. 1. what was loved before yields no pleaſure. Sinne doth unfit the ſoule for ſpiritual employments; it takes men off from prayer, from hearing from meditation, &c. And the more power it hath over the ſoul, the more is the ſoule indiſpoſed for holy exerciſes. Even Gods own children, when they have fallen into ſome ſpiritual ſickneſſe, are exceedingly indiſpoſed to the things of God. Their zeale, their forwardneſſe, their activity is much abated. David when he had fallen into 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 lea…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 obj…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 ſickbed 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. 'Tis 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 onelyonly, 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. 'Tis 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 onelyonly 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. 'Tis 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 onelyonly 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 diſe…ſe i… 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. 'Tis 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. Its 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 onelyonly 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.