The Beatitudes, Appendix · Sermon 3
LUKE 5.31.
They that are whole need not a Phyſitian, but they that are ſick.]
The Souls Malady and Cure.
THE occaſion of the words is ſet down in the context; Levi was called from the receit of cuſtome, (he was a Cuſtome-houſe man) but Chriſt called him, and there went out power with the word, he left all, roſe up, and followed him, ver. 28. Levi did not conſult with fleſh and blood, he did not ſay, What ſhall I do for the hundred Talents *2 Chron. 25.9.? how ſhall I live and maintain my charge? I ſhall loſe many a ſweet bit at the Cuſtom-houſe; poverty is like to be my patrimony; nay, in caſe I follow Chriſt I muſt eſpouſe perſecution; he doth not reaſon thus; but having a call, he haſtens away after Chriſt, He roſe up and followed him; and that he might give Chriſt a pledge and ſpecimen of his love, he makes him a feaſt, ver. 29. And Levi made him a great feaſt in his own houſe; a better gueſt he could not invite; Chriſt alwayes came with his coſt; Levi feaſted Chriſt with his chear, and Chriſt feaſted him with ſalvation. Well, Chriſt being at this feaſt, the Phariſees begin to murmur, ver. 30. Why do ye eate and drink with publicans? The Phariſees, 1. were offended at him that he ſhould go in and eate with Publicans. The Publicans were counted the worſt of ſinners; ſinners of the deepeſt dye; yet the Phariſees were not ſo much offended at the ſins of the Publicans, as they had a mind to pick a quarrel with Chriſt. He who was the Horne of ſalvation to ſome, was a Rock of offence to theſe Jews; others did feed on him, theſe did ſtumble at him. 2. They accuſe Chriſt: for theſe words carry in them a Charge and Accuſation, Why do ye eate with Publicans and ſinners? The Phariſees impeached Chriſt for eating with ſinners; malice will never want matter of accuſation. Though the Divels proclaimed Chriſts holineſſe, Luke 4.34. Let us alone, I know thee who thou art, the holy one of God. Yet the Phariſees tax him for a ſinner; ſee what malice will do, it will make a man ſpeak that which the Divel himſelf will not ſpeak. The Divels juſtifie Chriſt, the Phariſees accuſe him. And if Chriſt who was a Lamb without ſpot, could not ſcape the worlds cenſures, no wonder if his people are loaded with the calumnies and cenſures of the wicked.
But let us examine the maſter of the Charge they bring againſt Chriſt, and ſee how groundleſſe it was. They indite Chriſt for going in with ſinners.
Firſt, Chriſt did nothing but what was according to his Commiſſion; the Commiſſion he received from his Father, was, that he ſhould come to ſave ſinners, 1 Tim. 1.15.
Secondly, Chriſt went in with ſinners, not to joyn with them in their ſins, but to heale them of their ſins; to accuſe Chriſt, was (as Auſtin ſaith) as if the Phyſitian ſhould be accuſed becauſe he goes among them that are ſick of the Plague; This groundleſſe accuſation Chriſt over-hears, and in the text gives theſe envious Phariſees a ſilencing anſwer, Th…y that are whole need not a Phyſitian, but they that are ſick. As if Chriſt had ſaid, you Phariſees think your ſelves righteous perſons, you need no Saviour; but theſe poor Publicans are ſick, and ready to die, and I come as a Phyſitian to cure them; therefore be not angry at a work of mercy; though you will not be healed, yet do not hinder me from healing others. They that are whole need not a Phyſitian, but they that are ſick.
In the words there are two general parts.
1. The dying Patients.
2. The healing Phyſitian.
1. The dying Patients, Them that are ſick. Whence obſerve,
Doctr. 1. That ſin is a ſoul-diſeaſe, Pſal. 103.8. Iſa. Doctr. 1 53.4. He hath born our griefs, in the Hebrew it is foreign our ſickneſſes. Man at firſt was created in an healthful temper, he had no ſickneſſe of ſoul, he ayled nothing; the ſoul had its foreign, its perfect beauty and glory. The eye was clear, the heart pure, the affections tuned with the finger of God into a moſt ſweet harmony. God made man upright, Eccleſ. 7.29. but Adam by eating the Apple fell ſick, and had dyed for ever, had not God found out a way for his recovery. For the amplification of the Doctrine, there are three things to be conſidered.
1. In what ſence ſin is reſembled to ſickneſſe.
2. What the diſeaſes of the ſoul are.
3. That ſin-ſickneſſe is the worſt.
1. In what ſence ſin is reſembled to ſickneſſe.
1. Sin may be compared to ſickneſſe for the manner of catching.
Firſt, Sickneſſe is caught often through careleſneſſe; ſome get cold by leaving off cloaths. So when Adam grew careleſſe of Gods command, and left off the garment of his innocency, he caught a ſickneſſe; he could ſtay no longer in the Garden, but lay bed-rid; his ſinne hath turned the world, which was a Paradiſe, into an Hoſpital.
Secondly, Sickneſſe is caught ſometimes through ſuperfluity and intemperance. Exceſſe produceth ſickneſſe. When our firſt parents loſt the golden bridle of temperance, and did eate of the forbidden tree, they, and all their poſterity ſurfeited on it, and took a ſickneſſe. The Tree of Knowledge had ſickneſſe and death under the leaves; it was fair to the eye, Gen. 3.6. but poyſon to the taſte; we all grew deſperately ſick by eating of this tree. Adams intemperance hath brought us to faſting and weeping; and beſides that diſeaſe at firſt by propagation, we have added to it by actual perpetration. We have encreaſed our ſickneſſe, therefore ſinners are ſaid to wax worſe and worſe, 2 Tim. 3.13.
2. Sin may be reſembled to ſickneſſe for the nature of it. As, 1. Sickneſſe is of a ſpreading nature, it ſpreads all over the body, it works into every part, the head, ſtomach, it diſorders the whole body. So ſin doth not reſt in one part, but ſpreads into all the faculties of the ſoul, and members of the body. Iſa. 1.5, 6. The whole head is ſick, the whole heart is faint; from the ſole of the foot even unto the head there is no ſoundneſſe in it, but wounds, and bruiſes, and putrifying ſores, &c.
1. Sin doth corrupt the underſtanding Gregory Nazianzene calls the underſtanding the lamp of reaſon,foreign ▪ this lamp burns dim, Epheſ. 4.18. Having their underſtanding darkned; Sin hath drawn a vail over the underſtanding, it hath caſt a miſt before our eyes, that we neither know God nor our ſelves; naturally we are only wiſe to do evil, Jer. 4.21. Witty at ſin, wiſe to damn our ſelves; the underſtanding is defiled, 1 Cor. 2.14. We can no more judge of ſpiritual objects till the Spirit of God anoint our eyes, than a blind man can judge of colours; our underſtandings are ſubject to miſtakes; we call evill good, and good evil; we put bitter for ſweet, and ſweet for bitter, Iſa. 5.20. A ſtrait ſtick under water ſeems crooked; ſo to a natural underſtanding the ſtrait line of truth ſeemes crooked.
2. The memory is diſeaſed; the memory at firſt was like a golden cabinet in which divine truths were locked up ſafe; but now it is like a Colander or leaking veſſel which lets all that is good run out. The memory is like a Searcer, which ſifts out the flower, but keeps the bran. So the memory lets ſaving truths go, and holds nothing but froth and vanity. Many a man can remember a ſtory, when he hath forgot his Creed. Thus the memory is diſeaſed; the memory is like a bad ſtomack that wants the retentive faculty, all the meat comes up again: So the moſt precious truths will not ſtay in the memory, but are gone again.
3. The Will is diſeaſed; the will is the ſouls commander in chief, it is the maſter-wheele; but how irregular and excentrick is it! The Will in the Creation was like that golden bridle which Minerva was ſaid to put upon Pegaſus to guide and rule him; it did anſwer to Gods Will; This was the language of the Will in innocency, I delight to do thy will O God, Pſal. 40.8. but now it is diſtempered, it is like an iron ſinew that refuſeth to yeild and bend to God, Iſa. 48.4. John 5.40. ye will not come to me that you may have life. Men will rather die than come to their Phyſician. The Arminians talk of Free-will; the Will is ſick; what freedome hath a ſick man to walk? the Will is a Rebel againſt God, Acts 7.51. ye do alwayes reſiſt the holy Ghoſt. The Will is diſeaſed.
4. The Affections are ſick.
Firſt, the Affection of deſire; a ſick man deſires that which is hurtful for him, he calls for wine in a Feaver. So the natural man being ſick, he deſires that which is prejudicial for him; he hath no deſire after Chriſt, he doth not hunger and thirſt after righteouſneſſe; but he deſires poyſon, he deſires to take his fill of ſin, he loves death, Prov. 8.36.
Secondly, The Affection of grief; a man grieves for the want of an eſtate, but not for the want of Gods favour: he grieves to ſee the Plague or Cancer in his body, but not for the plague of his heart.
Thirdly, the Affection of joy; many can rejoyce in a wedge of gold, not in the croſſe of Chriſt. The Affections are ſick and diſtempered.
5. The Conſcience is diſeaſed. Titus 1.15. Their minde and conſcience is defiled. Conſcience is either, 1. Erroneous, binding to that which is ſinful, John 16.2. Acts 26.9. I verily thought with my ſelf I ought to do many things contrary to the name of Jeſus. Conſcience is an ignis fatuus leading out of the right way. Or, 2. Dumb, it will not tell men of ſin; it is a ſilenced Preacher. Or, 3. Dead, Epheſ. 4.19. Conſcience is ſtupified and ſenceleſſe; the cuſtome of ſinning hath taken away the ſence of ſinning. Thus the ſickneſſe of ſin hath gone over the whole ſoul, like that cloud which over-ſpread the face of the heavens, 1 Kings 18.45.
2. Sickneſſe doth debilitate and weaken the body; a ſick man is unfit to walk; So this ſickneſſe ofſin weakens the ſoul, Rom. 5.6. When we were without ſtrength Chriſt died. In innocency Adam was in ſome ſence like the Angels, he could ſerve God with a winged ſwiftneſſe, and filial chearfulneſſe; but ſin brought ſickneſſe into the ſoul, and this ſickneſs hath cut the lock where his ſtrength lay; he is now diſarmed of all ability for ſervice; and where grace is wrought, though a Chriſtian be not ſo heart-ſick as before, yet he is very faint. The Saints prayers do but whiſper in Gods eares, and if Chriſt did not pray them over again, God could not hear them; we ſin fervently, but pray faintly; as David ſaid, 2 Sam. 3.39. I am this day weak, though anointed King; ſo Chriſtians, though they have the oyle of grace poured upon them, and they are anointed ſpiritual Kings, yet they are weak; ſin hath infeebled them; they take their breath ſhort, and cannot put forth ſuch ſtrong deſires after God as they ought. When we finde our ſelves dead in duty, our holy affections languiſhing, think thus, This is my ſickneſs, ſin hath made me weak; as Jephtha ſaid to his daughter, Judges 11.35. Alas my daughter, thou haſt brought me very low; ſo may the ſoul ſay, Alas my ſin, thou haſt brought me very low, thou haſt brought me almoſt to the gates of death.
3. Sickneſs doth eclipſe the beauty of the body: This I ground on that Scripture, Pſal. 39.11. When thou with rebukes doſt correct man, thou makeſt his beauty to conſume away like a Moth. The Moth conſumes the beauty of the cloth; ſo a fit of ſickneſs conſumes the beauty of the body. Thus ſin is a ſoul-ſickneſs, it hath eclipſed the glory and ſplendor of the ſoul, it hath turned ruddineſs into paleneſs; that beauty of grace which once ſparkled as gold, now it may be ſaid, How is this gold become dim!†*Lam. 4.1. That ſoul which once had an orient brightneſs in it, it was more ruddy than Rubies, its poliſhing was of Saphyr, the underſtanding be ſpangled with knowledge, the will crowned with liberty, the affections like ſo many Seraphims burning in love to God, now the glory is departed. Sin hath turned beauty into deformity; as ſome faces by ſickneſs are ſo disfigured, and look ſo ghaſtly, they can hardly be known: So the ſoul of man is by ſin ſo ſadly Metamorphiz'd, (having loſt the image of God) that it can hardly be known. Joel 2.31. The Sun ſhall be turned into darkneſs. Sin hath turned that Sun of beauty which ſhined in the ſoul, into a Cimmerian darkneſs; and where grace is begun to be wrought, yet the ſouls beauty is not quite recovered, but is like the Sun under a cloud.
4. Sickneſs takes away the taſte; a ſick man doth not taſte that ſweetneſs in his meat; ſo the ſinner by reaſon of ſoul-ſickneſs, hath loſt his taſte to ſpiritual things. The Word of God is pabulum animae, it is bread to ſtrengthen, wine to comfort; but the ſinner taſtes no ſweetneſs in the Word. A childe of God who is ſpiritualized by grace, taſtes a ſavourineſs in Ordinances, the promiſe drops as an honey-comb, Pſal. 19.10. but a natural man is ſick; and his taſte is gone; ſince the taſting of the forbidden Tree, he hath loſt his taſte.
5. Sickneſs takes away the comfort of life; a ſick perſon hath no joy of any thing; his life is a burden to him. So the ſin-ſick ſoul is void of all true comfort, and his laughter is but the pleaſing dream of a ſick man; he hath no true title to comfort, his ſin is not pardoned, he may be in hell before night for any thing he knows.
6. Sickneſs uſhers in death; it is the prologue to death; ſickneſs is as it were the cutting of the Tree, and death is the falling of the Tree; ſo this diſeaſe of ſin (if not cured in time) brings the ſecond death.
2. What the diſeaſes of the ſoul are. Adam by breaking the box of original righteouſneſs, hath filled the ſoul full of diſeaſes; the body is not ſubject to ſo many diſeaſes as the ſoul: I cannot reckon them all up. Pſal. 19.12. Who can underſtand his errors *Pſal. 40.12.? Only I ſhall name ſome of the worſt of theſe diſeaſes. Pride is the tympany of the ſoul, luſt is the feaver, error the gangrene, unbelief the plague of the heart, hypocriſie the ſcurvy, hardneſs of heart the ſtone, anger the phrenzy, malice the Wolf in the breaſt, covetouſneſs the dropſie, ſpiritual ſloth the green ſickneſs, apoſtaſie the epilepſie; here are eleven ſoul-diſeaſes, and when they come to the foreign, the full heigth, they are dangerous, and moſt frequently prove mortal.
3. The third thing to be demonſtrated, is, that ſin is the worſt ſickneſs. To have a body full of plague ſores is ſad; but to have the ſoul (which is the more noble part) ſpotted with ſin, and full of the Tokens, is far worſe; as appears:
1. The body may be diſeaſed, and the conſcience quiet. Iſa. 33.24. The Inhabitant of the Land ſhall not ſay I am ſick. He ſhould ſcarce feel his ſickneſs, becauſe ſin was pardoned; but when the ſoul is ſick of any reigning luſt, the conſcience is troubled. Iſa. 57. ult. There is no peace to the wicked, ſaith my God. When Spira had abjured his former faith, he was put IN LITTLE EASE, his conſcience burned as hell, and no ſpiritual phyſick that Divines did apply, could ever allay that inflammation.
2. A man may have bodily diſeaſes, yet God may love him. Aſa was diſeaſed in his feet, 2 Kings 15.23. He had the Gout, yet a Favourite with God. Gods hand may go out againſt a man, yet his heart may be towards him; diſeaſes are the Arrows which God ſhoots; peſtilence is called Gods Arrow, Pſal. 91.5. This Arrow (as Gregory Nazianzene ſaith) may be ſhot from the hand of an indulgent father: But ſoul-diſeaſes are ſymptoms of Gods anger; as he is an holy God, he cannot but hate ſin, he beholds the proud afar off, Pſal. 138.6. God hates a ſinner for his plague-ſores: Zach. 11.8. My ſoul loathed them.
3. Sickneſs (at worſt) doth but ſeparate from the ſociety of friends; but this diſeaſe of ſin, if not cured, ſeparates from the ſociety of God and Angels. The Leper was to be ſhut out of the Camp; this leproſie of ſin without the interpoſition of mercy, ſhuts men out of the Camp of heaven, Rev. 21.8. This is the miſery of them that dye in their ſins, they are allowed neither friend nor Phyſitian to come at them, they are excluded Gods preſence for ever, in whoſe preſence is fulneſs of joy.
Uſe 1 1. See into what a ſad condition ſin hath brought us; it hath made us deſperately ſick,Inform. nay, we dye away in Branch. 1 our ſickneſs, till we are fetch'd again with the water of life. O how many ſick bed-rid ſouls are there in the world! ſick of pride, ſick of luſt; ſin hath turned our Houſes and Churches into Hoſpitals, they are full of ſick perſons. What Davids enemies ſaid reproachfully of him, is true of every natural man. Pſal. 41.8. An evil diſeaſe cleaveth faſt unto him. He hath the plague of the heart, 1 Kings 8. And even thoſe who are regenerate, are cured but in part, they have ſome grudgings of the diſeaſe, ſome ebullitions and ſtirrings of corruption; nay, ſometimes this Kings Evil breaks forth to the ſcandal of Religion and from this ſin-ſickneſs ariſeth all other diſeaſes,*foreign. Chryſ. de poen. hom. 5.! Plague, Gout, Stone, Feaver. 1 Cor. 11.29, 30. He that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf; for this cauſe many are weak and ſickly among you.
Branch. 2 2. If ſin be a ſoul-ſickneſs, then how fooliſh are they that hide their ſins; it is folly to hide a diſeaſe*Inſipientium malus pudor ulcera celat.! Job 31.33, 40. If I covered my tranſgreſſion as Adam, by hiding my iniquity in my boſome, let thiſtles grow inſtead of wheat, &c. The wicked take more care to have ſin covered, than cured; if they can but ſin in private, and not be ſuſpected, they think all is well; there is a curſe belongs to him who puts ſin in a ſecret place, Deutr. 27.15. The hiding and concealing a diſeaſe proves mortal. Prov. 28.13. He that covereth his ſins, ſhall not proſper.
3. If ſin be a ſoul-ſickneſs, then what need is there Branch. 3 of the Miniſtry? Miniſters are Phyſitians under God to cure ſick ſouls; God hath ſet in his Church Paſtors and Teachers, Eph. 4.11. The Miniſters are a Colledge of Phyſitians, their work is to finde out diſeaſes, and apply medicines; 'tis dura provincia, an hard work; while Miniſters are curing others, they themſelves are nigh unto death, Phil. 2.30. They finde their people ſick of ſeveral diſeaſes; ſome have poyſoned themſelves with error, ſome are ſurfeited with the love of the creature, ſome have ſtab'd themſelves at the heart with groſs ſin. O how hard is it to heal all theſe ſick gangren'd ſouls! many Miniſters do ſooner kill themſelves by preaching, than cure their Patients*foreign.; but though the work of the Miniſtry be a laborious work, it is a needful work; while there are ſick ſouls, there will be need of ſpiritual Phyſitians. How unworthy then are they who malign and perſecute the Miniſters of God? 1 Cor. 4.9. O unkind world, thus to uſe thy Phyſitians; Can there be a greater injury to ſouls? would it not be a piece of the higheſt cruelty and barbariſm, if there were an Act made that all Phyſitians ſhould be baniſhed out of the Land? And is it not worſe to ſee multitudes of ſick ſouls lie bleeding, and to have their ſpiritual Phyſitians removed from them, which ſhould under God heal them? This is a wrath-procuring ſin. 2 Chron. 36 16. They miſuſed his Prophets untill the wrath of the Lord aroſe againſt his people, till there was no remedy. See what is inſcribed in Levies bleſſing, Deutr. 33.8, 11. And of Levi he ſaid, Let thy Thummim and thy Urim be with thy holy One; bleſs Lord his ſubſtance, and accept the work of his hands; ſmite through the loyns of them that riſe againſt him, and of them that hate him, that they riſe not again. The Lord will wither that arme which is ſtretched out againſt his Prophets.
Uſe 2 1. If ſin be a ſoul-diſeaſe, let this ſerve to humble us;Exhort. the Scripture often calls upon us for humility, 1 Pet. Branch. 1 5.5. Be ye cloathed with humility; if any thing will humble, this conſideration may; ſin is a ſoul-diſeaſe; if a woman had a fair face, but a cancer in her breaſt, it would keep her from being proud of her beauty. So Chriſtian, though thou art endued with knowledge and morality, which are fair to look upon, yet remember thou art diſeaſed in thy ſoul, here is a cancer in the breaſt to humble thee; this certainly is one reaſon why God leaves ſin in his own children; (for though ſin be healed as to the guilt of it, yet not as to the ſtain of it) that the ſight of their ſores may make their Plumes of pride fall. There are two humbling ſights; a ſight of Gods glory, and a ſight of our diſeaſes. Uzziah the King had no cauſe to be proud; for though he had a Crown of gold on his head, he had the Leproſie on his fore-head, 2 Chron. 26.19. Though the Saints have their golden graces, yet they have their leprous ſpots; ſeeing ſin hath made us vile, let it make us humble; ſeeing it hath taken away our beauty, let it take away our pride; if God, (ſaith Saint Auſtin *Si Deus ſuperbientibus Angelis non pepercit.) did not ſpare the proud Angels, will he ſpare thee, who art putredo & vermis, but duſt and rottenneſs? Oh look upon your boyles and ulcers, and be humble. Chriſtians are never more lovely in Gods eyes, than when they are loathſome in their own; thoſe ſins which humble, ſhall never damn.
2. If ſin be a ſoul-diſeaſe, and the moſt damnable Branch. 2 diſeaſe, let us be afraid of it. Had we diſeaſes in our bodies, an ulcer in the lungs, or hectick feaver, we would fear leſt they ſhould bring death; oh fear ſin-ſickneſs, leſt it bring the ſecond death. Thou who art a Drunkard or a Swearer, tremble at thy ſoul-maladies. I wonder to ſee ſinners like the Leviathan, made without fear. Why do not men fear ſin? why do they not ſhake with this diſeaſe? ſurely the reaſon is
1. Stupidity; as they have the Feaver of ſin, ſo withall a Lethargy. 1 Tim. 4 2. Having their conſcience ſear'd with an hot iron. He that hath an unbelieving heart, and a ſear'd conſcience, you may ring out the Bell, that mans caſe is deſperate.
2. Preſumption. Many fancy that they can lay a fig upon the boile; though they be ſick, they can make themſelves well; it is but ſaying a few prayers, 'tis but a ſigh, or a tear, and they ſhall preſently recover; but is it ſo eaſie to be healed of ſin? is it eaſie to make old Adam bleed to death? is it eaſie when the pangs of death are on thee, in an inſtant to have the pangs of the new birth? oh take heed of a ſpiritual lethargy; fear your diſeaſe, leſt it prove mortal and damnable. Phyſitians tell of a diſeaſe which makes men dye laughing; ſo Satan tickles many with the pleaſure of ſin, and they dye laughing.
3. If ſin be a ſoul-diſtemper then account them your Branch. 3 beſt friends that would reclaim you from your ſins. The Patient is thankful to the Phyſitian that tells him of his diſeaſe, and uſeth means to recover him. When Miniſters tell you in love of your ſins, and would reclaim you, take it in good part; the worſt they intend, is to cure you of your ſickneſs. David was glad of an healing reproof, Pſal. 141.5. Let the righteous ſmite me, it ſhall be a kindneſs; and let him reprove me, it ſhall be an excellent oyle which ſhall not break my head. Miniſters are charged by vertue of their office to reprove, 2 Tim. 4.2. They muſt as well come with Corroſives as Lenitives*foreign.. Titus 1.13. Rebuke them ſharply, that they may be ſound in the faith. The word is foreign, cuttingly; as a Chyrurgion ſearcheth a wound, and then lanceth, and cuts out the gangren'd fleſh; or as a Phyſitian uſeth Leeches and Cupping-glaſſes, which put the Patient to pain, but it is to reſtore him to health; ſo muſt the Miniſters of Chriſt rebuke ſharply, that they may help to ſave their dying Patients. Who is angry with the Phyſitian for preſcribing a bitter potion? Why ſhould any be angry with Chriſts Miniſters for reproving, when in regard of their office they are Phyſitians, and in regard of their bowels they are fathers! but how few are they who will take a reproof kindly! Amos 5.10. They hate him that rebuketh in the gate. But why do not men love a reproof?
1. Becauſe they are in love with their ſins; a ſtrange thing that any ſhould love their diſeaſe, but ſo it is, Prov. 1.22. How long ye ſimple ones will ye love ſimplicity? Sin is the poyſon of the ſoul, yet men love it; and he who loves his ſin, hates a reproof.
2. Sin poſſeſſeth men with a lunacy. Luke 15.7. People are mad in ſinne, Jeremiah 50.38. THEY ARE MAD ON THEIR IDOLS. When ſickneſs grows ſo violent that men lie raving, and are mad, they then quarrel with their Phyſitian, and ſay, he comes to kill them. So when ſin is grown to an head, the diſeaſe turned to a frenzy, then men quarrel with thoſe that tell them of their ſins, and are ready to offer violence to their Phyſitians; it argues wiſdom to receive a reproof. Prov. 9.8. Rebuke a wiſe man, and he will love thee. A wiſe man had rather drink a ſharp potion, than dye of his diſeaſe.
4. If ſin be a ſoul-ſickneſs, then do not feed this Branch. 4 diſeaſe; he that is wiſe, will avoid thoſe things which will increaſe his diſeaſe; if he be feaveriſh, he will avoide wine which would inflame the diſeaſe; if he have the ſtone, he will avoid ſalt meats; he will forbear a diſh he loves, becauſe it is bad for his diſeaſe; why ſhould not men be as wiſe for their ſouls? Thou that haſt a drunken luſt, do not feed it with wine; thou that haſt a malitious luſt, do not feed it with revenge; thou that haſt an unclean luſt, make not proviſion for the fleſh, Rom. 13.14. He that feeds a diſeaſe, feeds an enemy. Some diſeaſes are ſtarved. Starve thy ſins by faſting and humiliation. Either kill thy ſin, or thy ſin will kill thee.
5. If ſin be a ſoul-diſeaſe, and worſe than any other, Branch. 5 then labour to be ſenſible of this diſeaſe. There are few who are ſenſible of their ſoul-ſickneſſe; they think they are well, and ayle nothing; they are whole and need not the Phyſitian. 'Tis a bad Symptom to hear a ſick dying man ſay he is well. The Church of Laodicea was a ſick Patient, but, ſhe thought ſhe was well. Rev. 3.17. Thou ſayeſt I am rich, and have need of nothing. Come to many a man and feele his pulſe, ask him about the ſtate of his ſoul, he will ſay, he hath a good heart, and doubts not but he ſhall be ſaved. What ſhould be the reaſon that when men are ſo deſperately ſick in their ſouls, and ready to drop into hell, yet they conceit themſelves in a very good condition!
1. There is a ſpiritual cataract upon their eye, they ſee not their ſoars. Laodicea thought her ſelf rich, becauſe ſhe was blind, Rev. 3.17. The god of the world blinds mens eyes, that they can neither ſee their diſeaſe, nor their Phyſitian. Many bleſſe God their eſtate is good, not from the knowledge of their happineſſe, but from the ignorance of their danger; when Hamans face was covered, he was near execution. Oh pray with David, Lighten mine eyes that I ſleep not the ſleep of death, Pſal. 13.3.
2. Men that are ſick think themſelves well, from the haughtineſſe of their ſpirits. Alexander thought himſelf awhile to be the ſon of Jupiter, and no leſſe than a God; what an arrogant creature is man! though he be ſick unto death, he thinks it too much a diſparagement to acknowledge a diſeaſe; either he is not ſick, or he can heal himſelf. If he be poyſoned, he runs to the herb, (or rather weed) of his own righteouſneſſe to cure him*.Rom. 10.3.
3. Men that are ſick, conceit themſelves well, through ſelf-love. He that loves another, will not credit any evil report of him. Men are foreign, ſelf-lovers, 2 Tim, 3.2. Every man is a Dove in his own eye, therefore doth not ſuſpect himſelf of any diſeaſe; he will rather queſtion the Scriptures verity, than his own malady.
4. Self-deceit,and the deceit of the heart, appears in two things.
1. In hiding the diſeaſe; the heart hides ſin as Rachel did her fathers images, Gen. 31.34. Haſael did not think that he was ſo ſick as he was; he could not imagine that ſo much wickedneſſe (like a diſeaſe) ſhould lie lurking in him, 2 Kings 8.13. Is thy ſervant a dog that he ſhould do this great thing? As the Viper hath his teeth hid in his gums, ſo that if one ſhould look into his mouth he would think it an harmleſſe creature. So though there be much corruption in the heart, yet the heart hides it, and draws a vail over that it be not ſeen.
2. The heart holds a falſe Glaſſe before the eye, making a man appear fair, and his eſtate very good. The heart can deceive with counterfeit grace; hence it is men are inſenſible of their ſpiritual condition, and think themſelves well when they are ſick unto death.
5. Men take up a reverend opinion of themſelves, and fancy their ſpiritual eſtate better than it is through miſtake. And this miſtake is double.
1. They enjoy glorious priviledges; they were born within the ſound of Aarons bells, they were baptiz'd with holy water, they have been fed with Manna from heaven, therefore they hope they are in a good condition, Judg. 17.13. Then ſaid Micah, Now I know the Lord will do me good, ſeeing I have a Levite to my Prieſt. But alas, this is a miſtake; outward priviledges ſave not. What is any one the better for Ordinances, unleſſe he be better by Ordinances? A childe may die with the breaſt in its mouth. Many of the Jews periſhed, though Chriſt himſelf were their Preacher.
2. The other miſtake is ſet down by the Apoſtle, 2 Cor. 10.12. They meaſuring themſelves by themſelves, and comparing themſelves amongſt themſelves, are not wiſe. Here is a double Error or miſtake.
Firſt, They meaſure themſelves by themſelves: That is, they ſee they are not ſo bad as they were, therefore they judge their condition is good. A Dwarf may be taller than he was, yet a dwarf ſtill; the Patient may be leſſe ſick than he was, yet far from well; a man may be better than he was, yet not good.
Secondly, They compare themſelves amongſt themſelves. They ſee they are not ſo flagitious and profane as others; therefore they think themſelves well, becauſe they are not ſo ſick as others: This is a miſtake; one may as well die of a Conſumption as the Plague. One man may not be ſo far off heaven as another, yet he may not be near heaven. One line may not be ſo crooked as another, yet not ſtrait. To the Law, to the Teſtimony; the Word of God is the true Standard and meaſure by which we are to judge of the ſtate and temper of our ſouls.
Oh let us take heed of this Rock, the phancying our condition better than it is; let us take heed of a ſpiritual Apoplexy, to be ſick in our ſouls, yet not ſenſible of this ſickneſſe. What do men talk of a light within them! the light within them by nature is not ſufficient to ſhew them the diſeaſes of their ſouls; This light tells them they are whole, and have no need of a Phyſitian.
Oh what an infinite mercy is it for a man to be made ſenſible of ſin, and ſeeing himſelf ſick, to cry out with David, 2 Sam. 12.13. I have ſinned againſt the Lord. Were it not a mercy for a perſon that is diſtracted, to be reſtored to the uſe of his reaſon? ſo for him that is ſpiritually diſtempered, and in a lethargy, to come to himſelf, and ſee both his wound, and his remedy! Till the ſinner be made ſenſible of his diſeaſe, the medicine of mercy doth not belong to him*Non moris …t, membrum non percuſſum plaugere, & nondum ſuſcepto ictu admovere manum, fovere unguento ubi non dolet, emplaſtrum adhibere ubi caeſura non oſt. B…rn. in Apologe…..
Branch. 6 6. If ſin be a ſoul-ſickneſſe, then labour to get this diſeaſe healed; if a man had a diſeaſe in his body, a Plu…i…ie, or Cancer, he would uſe all means for a cure; the woman in the Goſpel who had a bloody iſsue, ſpent her whole eſtate upon the Phyſitians, Luke 8.43. Be more earneſt to have thy ſoul cured than thy body. Make Davids prayer, Pſal. 41.4. Heal my ſoul, for I have ſinned. Haſt thou a conſumptive body? rather pray to God to heal the Conſumption in thy ſoul; go to God firſt for the cure of thy ſoul, James 5.14. Is any ſick among you? let him call for the Elders of the Church, and let them pray over him; The Apoſtle doth not ſay, Let him call for the Phyſitian; but the Elders, that is, the Miniſters, foreign Phyſitians are to be conſulted in their due place, but not in the firſt place. Moſt men ſend firſt for the Phyſitian, and then for the Miniſter; which ſhews they are more deſirous and careful for the recovery of their bodies, than their ſouls; but if ſoul-diſeaſes are more dangerous and deadly, then we ſhould prefer the ſpiritual cure before the bodily; heal my ſoul, for I have ſinned; let us conſider,
1. Till we are cured, we are not fit to do God any ſervice. A ſick man cannot work; while the diſeaſe of ſin is violent, we are not fit for any heavenly employment; we can neither work ſo. God,Opera…to animi ſecundum virtutem. nor work out our own ſalvation. The Philoſopher defines happineſs the operation of the minde about vertue. To be working for God, is both the end of our life, and the perfection. Would we be active in our Sphere? let us labour to have our ſouls cured. So long as we are diſeaſed with ſin, we are lame and bed-rid, we are unfit for work. We read indeed of a ſinners works, but they are dead works, Heb. 6.1.
2. If we are not cured, we are curſed; if our diſeaſe abides on us, the wrath of God abides on us.
Queſt. But how ſhall we get this diſeaſe of ſin cured? This brings to the ſecond thing in the Text — The healing Phyſitian; The whole need not a Phyſitian.]
Whence obſerve:
Doctr. 2. That Jeſus Chriſt is a ſoul-phyſitian. Doctr. 2 Miniſters (as was ſaid before) are Phyſitians, whom Chriſt doth in his Name delegate, and ſend abroad into the world. He ſaith to the Apoſtles, and in them to all his Miniſters, Lo I am with you to the end of the world, Matth. 28.20. That is, I am with you to aſſiſt and bleſs you, and to make your Miniſtry healing; but though Miniſte…s are Phyſitians, yet but under-phyſitians. Jeſus Chriſt is the foreign. the Chief Phyſitian; he it is that teacheth us all our Receits, and goes forth with our labours, elſe the phyſick we preſcribe would never work; all the Miniſters under heaven would not do any cure without the help of this Great Phyſitian. For the Amplification of this I ſhall ſhew
1. That Chriſt is a Phyſitian.
2. Why he is a Phyſitian.
3. That he is the only Phyſitian.
4. How he heals his Patients.
5. That he is the beſt Phyſitian.
1. That Chriſt is a Phyſitian; it is one of his titles, foreign Exod. 15.26. I am the Lord that healeth thee. He is a Phyſitian for the body; he anointed the blinde, cleanſed the Lepers, healed the ſick, raiſed the dead, Matth. 8.16. He it is that puts vertue into phyſick, and makes it healing; and he is a Phyſitian for the ſoul. Pſal. 147.3. He healeth the broken in heart. We are all as ſo many impotent, diſeaſed perſons; one man hath a Feaver, another hath a dead Palſie, another hath a bloody iſſue, he is under the power of ſome hereditary corruption; now Chriſt is a ſoul-phyſitian, he healeth theſe diſeaſes*Medicus aegrotis Jeſus. Bern.; therefore in Scripture the Lord Jeſus to ſet forth his healing vertue, is reſembled
1. By the Brazen Serpent, Numb. 21.9. Thoſe who were ſtung, were cured by looking on the Brazen Serpent; ſo when the ſoul is ſtung by the old Serpent, it is cured by that healing under Chriſts wings.
2. Chriſt is reſembled by the good Samaritan. Luke 10.33, 34. A certain man went down from Jeruſalem to Jericho, and fell among Thieves, which ſtripped him of his rayment, and wounded him, and departed, leaving him half dead; but a certain Samaritan as he journyed, came where he was, and when he ſaw him, he had compaſſion on him, and went to him, and bound up his wounds, pouring in wine and oyle, &c. We have wounded our ſelves by ſin, and the wound had been incurable, had not Chriſt that good Samaritan, poured in wine and oyle.
3. Chriſt as a Phyſitian, is reſembled by the Trees of the Sanctuary. Ezek. 47.12. The fruit thereof ſhall be for meat, and the leaf thereof ſhall be for medicine. Thus the Lord Jeſus that Tree of life in Paradiſe, hath a ſanative vertue; he heals our pride, unbelief, &c. As he feeds our graces, ſo he heals our corruptions.
2. Why Chriſt is a Phyſitian.
1. In regard of his Call; God the Father called him to practice Phyſick, he anointed him to the work of healing. Luke 4.18. The Spirit of the Lord is upon me, becauſe he hath anointed me to preach the Goſpel; he hath ſent me to heal the broken-hearted. Chriſt came into the world as into an Hoſpital to heal ſin-ſick ſouls; this, though it were a glorious work, yet Chriſt would not undertake it, till he was commiſſionated by his father. The Spirit of the Lord is upon me, he hath ſent me. Chriſt was anointed and appointed to the work of a Phyſitian; this was for our imitation; we are not to meddle in any matters without a call; that is acting out of our ſphere.
2. Jeſus Chriſt undertook this healing work, becauſe of that need we were in of a Phyſitian. Chriſt came to be our Phyſitian, not becauſe we deſerved him, but becauſe we needed him; not our merit, but our miſery drew Chriſt from heaven; had not he come, we muſt of neceſſity have periſhed, and dyed of our wounds; our diſeaſe was not ordinary; it had ſeized on every part; it made us not only ſick, but dead; and ſuch Receits were requiſite as none but Chriſt could give.
3. Chriſt came as a Phyſitian out of the ſweetneſs of his Nature; he is like the good Samaritan, who had compaſsion on the wounded man, Luke 10.33. A Phyſitian may come to the Patient only for gain; not ſo much to help the Patient, as to help himſelf; but Chriſt came purely out of ſympathy; there was nothing in us to tempt Chriſt to heal us; for we had no deſire of a Phyſitian, nor had we any thing to give our Phyſitian; as ſin made us ſick, ſo it made us poor; ſo that Chriſt came as a Phyſitian, not out of hope to receive any thing from us, but was prompted to it out of his own goodneſs. Hoſ. 14.4. I will heal their back-ſlidings, I will love them. Love ſet Chriſt awork; not only his Fathers Commiſsion, but his own Compaſſion moved him to his ſpiritual Phyſick and Chyrurgery. King David baniſhed the blinde and lame out of the City, 2 Sam. 5.8. Chriſt comes to the blinde and lame, and cures them; it is the ſounding of his bowels that cauſeth the healing under his wings.
3. The third particular is, That Chriſt is the Only Phyſitian. Acts 4.12. Neither is there ſalvation in any other, &c. There's no other Phyſitian beſides. Verinus.Non plures medici ſed ſatis unus erit. The Papiſts would have other healers beſides Chriſt, they would make Angels their Phyſitians; all the Angels in heaven cannot heal one ſick ſoul; indeed they are deſcribed by their wings, Iſa. 6.2. but they have no healing under their wings. Papiſts would heal themſelves by their own merits. Adam did eat that Apple which made him and his poſterity ſick; but he could not finde any herb in Paradiſe to cure him; our merits are rather damning than healing; to make uſe of other Phyſitians and medicines, is as if the Iſraelites in contempt of that brazen Serpent which Moſes ſet up, had erected other brazen Serpents. O let us take heed of that turba medicorum. Indeed in bodily ſickneſs it is lawful to multiply Phyſitians; when the Patient hath adviſed with one Phyſitian, he deſires to have others joyned with him; but the ſick ſoul, if it joyns any other Phyſitian with Chriſt, it ſurely dies.
4. How Chriſt heals his Patients.
Anſw. There are foure things in Chriſt that are healing.
1. His Word is healing. Pſal. 107.20. He ſent his Word, and healed them. His Word in the mouth of his Miniſters is healing; when the Spirit is wounded in deſertion, Chriſt doth create the lips that ſpeak peace, Iſa. 57.19. The Word written is a Myrothecium, or Repoſitory in which God hath laid up Soveraign oyles and balſomes to recover ſick ſouls; and the Word preached is the pouring out of theſe oyles, and applying them to the ſick Patient. He ſent his Word, and healed them. We look upon the Word as a weak thing, What is the breath of a man to ſave a ſoul? but the power of the Lord is preſent to heal, Luke 5.17. Chriſt makes uſe of his Word as an healing medicine; the Receits which his Miniſters preſcribe, he himſelf applies; he makes his Word convincing, converting, comforting.
Caution. Not that the Word heals all; to ſome it is not an healing, but a killing Word. 2 Cor. 2.16. To the one we are a ſavour of death unto death. Some dye of their diſeaſe; two ſorts of Patients dye.
1. Such as ſin preſumptuouſly; though they know a thing to be ſin, yet they will do it. Job. 24.13. They are of thoſe that rebel againſt the light; this is dangerous*Num. 15 30.. David prays, Pſal. 19. Keep back thy ſervant from preſumptuous ſins.
2. Such as ſin maliciouſly; when the diſeaſe comes to this head, the Patient will dye, Hebr. 10.29. But to them who belong to the election of grace, the Word is the healing medicine Chriſt uſeth. He ſent his Word, and healed them.
2. Chriſts wounds are healing. Iſa. 55.3. With his ſtripes we are healed. Chriſt made a medicine of his own body and blood; the Phyſitian dyed to cure the Patient*Ille Colaphizatus, lauceatus, ſpinis corenatus, in cruce ſuſpenſus, ut per ejus mortem nobis medelam pararet. Aug. in Evang. Joh.. The Pelican when her young ones are bitten by Serpents, feeds them with her own blood to recover them. Thus when we were bitten by the old Serpent, then Jeſus Chriſt preſcribes a Receit of his own blood to heal and reſtore us. — Sanguis Chriſti ſalus Chriſtiani.*Corpus Chriſti eſt aegris medicina, languorem ſanans, ſanitatem ſervans. Bern. — The blood of Chriſt being the blood of him who was God as well as man, had infinite merit to appeaſe God, and infinite vertue to heal us: This, this is the balme of Gilead, that recovers a ſoul which is ſick even to death. Balm as Naturaliſts ſay, is a juyce which a little ſhrub (being cut with glaſs) doth weep out. This was anciently of very precious eſteem, the favour of it was odoriferous, the vertue of it Soveraign; it would cure ulcers, and the ſtinging of Serpents*Pliny.. This balm may be an emblem of Chriſts blood; it hath a moſt Soveraign vertue in it, it heals the ulcer of ſin, the ſtinging of tentation, it merits for us juſtification, Rom. 5.9. O how precious is this balm of Gilead! by this blood we enter into heaven.
3. Chriſts Spirit is healing; the blood of Chriſt heals the guilt of ſin; the Spirit of Chriſt heals the pollution of ſin; the Spirit is compared to oyle, it is call'd the anointing of the Spirit, Iſa. 61. to ſhew the healing vertue of the Spirit; oyle is healing. Chriſt by his Spirit heals the rebellion of the will, the ſtone of the heart; though ſin be not removed, it is ſubdued.
4. Chriſts rod is healing, Iſa. 27.9. Chriſt never wounds but to heal; the rod of affliction is to recover the ſick Patient*Unguento utitur medicus, item ferro & igue. Bern.. Davids bones were broken, that his ſoul might be healed. God uſeth affliction as the Chyrurgion doth his Launce, to let out the venome and corruption of the ſoul, and make way for a cure.
Queſt. But if Chriſt be a Phyſitian, Queſt. why are not all healed?
Anſw. 1. Becauſe all do not know they are ſick; they Anſw. 1 ſee not the ſores and ulcers of their ſouls; and will Chriſt cure them who ſee no need of him? many ignorant people thank God they have good hearts; but that heart can no more be good which wants grace, than that body can be found which wants health.
2. All are not healed, becauſe they love their ſickneſs. Anſw. 2 Pſal. 52.3. Thou loveſt evil; many men hug their diſeaſe. Auguſtine ſaith, before his converſion, he prayed againſt ſin, but his heart whiſpered, Non adhuc Domine; — Not yet Lord; he was loth to leave his ſin too ſoon; how many love their diſeaſe better than their Phyſitian! while ſin is loved, Chriſts medicines are loathed.
3. All are not healed, becauſe they do not look out Anſw. 3 after a Phyſitian. If they have any bodily diſtemper upon them, they preſently ſend to the Phyſitian; their ſouls are ſick, but mind not their Phyſitian Chriſt. John 5.40. Ye will not come unto me that ye may have life. Chriſt takes it as an undervaluing of him that we will not ſend to him; ſome ſend for Chriſt when it is too late; when other Phyſitians have given them over, and there is no hope of life, then they cry to Chriſt to ſave them, but Chriſt refuſeth ſuch Patients as make uſe of him only for a ſhift; Thou that ſcorneſt Chriſt in time of health, Chriſt may deſpiſe thee in the time of ſickneſs*Medicum ſpernens ſanari nequit. Bern..
Anſw. 4 4. All are not healed, becauſe they would be ſelf-healers; they would make their duties their ſaviours; the Papiſts would be their own Phyſitians; their daily ſacrifice of the Maſs is a blaſphemy againſt Chriſts Prieſtly Office; but Chriſt will have the honour of the cure, or he will never heal us; not our tears, but his blood ſaves.
Anſw. 5 5. All are not healed, becauſe they do not take the phyſick which Chriſt preſcribes them; they would be cured, but they are loth to put themſelves into a courſe of phyſick. Chriſt preſcribes them to drink the bitter potion of Repentance, and to take the pill of Mortification, but they cannot endure this, they had rather dye than take phyſick; if the Patient refuſeth to take the Receits the Phyſitian preſcribes, no wonder he is not healed. Chriſtians, you have had many Recipes to take, have you taken them? ask conſcience. There are many hearers of the Word, do like fooliſh Patients, who ſend to the Doctor for Phyſick, but when they have it, they let the phyſick ſtand by in the glaſs, but do not take it; it is probable you have not taken the Receits which the Goſpel preſcribes, becauſe the Word hath no operation on your hearts, you are as proud, as earthly, as malicious as ever.
Anſw. 6 6. All are not healed, becauſe they have not confidence in their Phyſitian; it is obſervable when Chriſt came to work any cure, he firſt put this queſtion, Believe ye that I am able to do this? Matth. 9.28. This undoes many; oh ſaith the ſinner, There's no mercy for me, Chriſt cannot heal me. Take heed, thy unbelief is worſe than all thy other diſeaſes. Did not Chriſt pray for them that crucified him? FATHER FORGIVE THEM! Some of thoſe were ſaved that had an hand in ſhedding his blood*Acts 2.36, 37! Why then doſt thou ſay Chriſt cannot heal thee? unbelief diſhonours Chriſt, it hinders from a cure, it cloſeth the Orifice of Chriſts wounds, it ſtauncheth his blood, Matth. 15.58. Millions dye of their diſeaſe, becauſe they do not believe in their Phyſitian.
5. The fifth and laſt particular is, That Chriſt is the beſt Phyſitian. That I may ſet forth the praiſe and honour of Jeſus Chriſt, I ſhall ſhew you wherein he excels all other Phyſitians; no Phyſitian like Chriſt.
1. He is the moſt skilful Phyſitian, he hath his foreign, there is no diſeaſe too hard for him. Pſal. 103.3. Who healeth all thy diſeaſes. The Pool of Betheſda might be an emblem of Chriſts blood. John 5.4. Whoſoever firſt after the troubling of the water ſtep'd in, was made whole of whatſoever diſeaſe he had. There are certain diſeaſes Phyſitians cannot cure; as a conſumption in the lungs, ſome kinde of obſtructions and gangrenes; Non eſt in medico ſemper relevetur ut ager. Some diſeaſes are opprobria medicorum, the reproaches of Phyſitians*Rhetor non ſemper ſuadebit nec Iatros ſanabit.; but there's no immedicabile vulnus, no diſeaſe can poſe Chriſts skill; he can cure the gangrene of ſin when it is come to the heart; he healed Mary Magdalen an unchaſte ſinner; he healed Paul, who breathed out perſecution againſt the Church; inſomuch that Paul ſtands and wonders at the cure, 1 Tim. 1.13. But I obtained mercy; foreign. I was bemercied. Chriſt heals head-diſtempers, and heart-diſtempers▪ which may keep poor trembling ſouls from deſpair. O ſaith the ſinner, never was any ſo diſeaſed as I! but look up to thy Phyſitian Chriſt, who hath healing under his wings; he can melt an heart of ſtone, and waſh away black ſins in the crimſon of his blood; there are no deſperate caſes with Chriſt*Omnipotenti nihil inſanabile. Aug.; he hath thoſe ſalves, oyles, balſomes, which can cure the worſt diſeaſe. Indeed there is one diſeaſe which Chriſt doth not heal; namely, the ſin againſt the Holy Ghoſt; this is called a ſin unto death; if we knew any who had ſinned this ſin, we were to ſhut them out of our prayer: There is a ſin unto death, I do not ſay that he ſhall pray for it, 1 John 5.16. There's no healing for this diſeaſe; not but that Chriſt could cure this, but the ſinner will not be cured. The King could pardon a Traytor, but if he will have no pardon, he muſt dye. The ſin againſt the Holy Ghoſt is unpardonable, becauſe the ſinner will have no pardon; he ſcorns Chriſts blood, deſpights his Spirit, therefore his ſin hath no ſacrifice, Hebr. 10.26, 29.
2. Chriſt is the beſt Phyſitian, becauſe he cures the better part, the ſoul *Chriſtus medicus animarum. Aug.; other Phyſitians can cure the Liver or Splene, Chriſt cures the heart; they can cure the blood when it is tainted, Chriſt cures the conſcience when it is defiled. Hebr. 9.14. How much more ſhall the blood of Chriſt purge your conſcience from dead works? Galen and Hippocrates might cure the ſtone in the Kidneys, but Chriſt cures the ſtone in the heart; he is the beſt Phyſitian, which cures the more excellent part. The ſoul is immortal, angelical; man was made in the Image of God, Gen. 1.27. Not in regard of his body, but his ſoul. Now if the ſoul be foreign, ſo divine and noble, then the cure of the ſoul doth far exceed the cure of the body.
3. Chriſt is the beſt Phyſitian, for he cauſeth us to feel our diſeaſe. The diſeaſe of ſin though it be moſt damnable, yet leaſt diſcernable; many a man is ſin-ſick, but the Divel hath given him ſuch ſtupifying phyſick, that he ſleeps the ſleep of death, and all the thunders of the Word cannot awaken him; but the Lord Jeſus this bleſſed Phyſitian, awakes the ſoul out of its lethargy, and then it is in an hopeful way of recovery. The ſaylor was never ſo near a cure, as when he cryed out, foreign, Sirs, What muſt I do to be ſaved? Acts 16.30.
4. Chriſt ſhews more love to his Patients than any Phyſitian beſides; which appears five wayes.
1. In that long journey he took from heaven to earth.
2. In that he comes to his Patients without ſending for. The ſick ſend to their Phyſitians, and uſe many entreaties; here the Phyſitian comes unſent for. Iſa. 65.1. I am found of them that ſought me not. He doth prevent us with mercy, he entreats us to be healed; if Chriſt had not firſt come to us, and with the good Samaritan poured in wine and oyle, we muſt have dyed of our wounds.
3. This Phyſitian lets himſelf blood to cure his Patient. Iſa. 53.5. But he was wounded for our tranſgreſſions; per vulnera viſcera; — through his wounds we may ſee his bowels.
4. Our repulſes and unkindneſſes do not drive Chriſt away from us. Phyſitians if provoked by their Patients, go away in a rage, and will come no more. We abuſe our Phyſitian, thruſt him away, we bolt out our Phyſitian, yet Chriſt doth not forſake us, but comes again, and applies his Soveraign oyles and balſomes. Iſa. 65.3. I have ſpread out my hands all the day unto a rebellious people. Chriſt puts up wrongs and incivilities, and is reſolved to go thorough with the cure. Oh the love of this heavenly Phyſitian!
5. Chriſt himſelf drank that bitter cup which we ſhould have drunk, and by his taking the potion we are healed and ſaved. Thus Chriſt hath ſhewn more love than ever Phyſitian did to the Patient.
5. Chriſt is the moſt cheap Phyſitian; ſickneſſe is not only a conſumption to the body, but the purſe, Luke 8.43. Phyſitians fees are chargable, but Jeſus Chriſt gives us our phyſick freely,Medicipecuniis, Chriſtus autem precibus placatur. he takes no fee, Iſa. 55.1. Come without money and without price. He deſires us to bring nothing to him, but broken hearts; and when he hath cured us he deſires us to beſtow nothing upon him, but our love; and one would think that were very reaſonable.
6. Chriſt heals with more eaſe than any other; other Phyſitians apply pills, potions, bleeding, Chriſt cures with more facility, with a word; Chriſt made the Divel go out with a word ſpeaking, Mark 9.25. So when the ſoul is ſpirituall poſſeſſed, Chriſt can with a word heal, nay, he can cure with a look. When Peter had fallen into a relapſe, Chriſt looked on Peter, and he wept. Chriſts look melted Peter into repentance; it was an healing look. If Chriſt doth but caſt a look upon the ſoul, he can recover it. Therefore David prayes to have a look from God, Pſal. 119.132. Look thou upon me and be mercifull unto me.
7. Chriſt is the moſt tender-hearted Phyſitian. He hath ended his Paſsion, yet not his compaſsion. How doth he pity ſick ſouls! He is not more full of skill than ſympathy, Hoſ. 11.8. My heart is turned within me. Chriſt ſhews his compaſſion in that he doth proportion his phyſick to the ſtrength of the Patient. Phyſick if it be too ſharp for the conſtitution, endangers the life. Chriſt gives ſuch gentle phyſick as ſhall work kindly, and ſavingly. Though he will bruiſe ſinners, yet he will not break the bruiſed reed. Oh the ſoundings of Chriſts bowels to poor ſouls that feel themſelves heart-ſick with ſin! He holds their head and heart when they are fainting; he brings the cordials of his promiſes to keep the ſick Patient from dying away. Chriſtians, you perhaps may have hard thoughts of your Phyſitian Chriſt, and think he is cruel, and intends to deſtroy you; but, O the workings of his bowels towards humble broken-hearted ſinners! Pſal. 147.3. He heals the broken in heart, and bindeth up their wounds. Every groan of the Patient goes to the heart of this Phyſitian.
8. Phyſitians oft preſcribe ſuch phyſick as is prejudicial to the Patient; in two caſes; 1. Eitheir in caſe they finde not out the cauſe of the diſeaſe, and then they may give that which is contrary, hot things in ſtead of cooling: Or, 2. In caſe they do finde out the cauſe, they may give that which is good for one thing, and bad for another. As it falls out when the liver and ſpleen are both diſtempered; the phyſick which helps the liver, may hurt the ſpleen. But Chriſt alwayes preſcribes that phyſick which is ſuitable, and withal he bleſſeth the phyſick*foreign. Chryſ. hom. de …oen.. If the diſeaſe of the ſoul be pride, he humbles it with affliction. God turned Nebuchadnezzar to graſſe to cure him of his Tympany. If the diſeaſe of the ſoul be ſloth, Chriſt applies ſome awakening Scripture, Matth. 12.11. Luke 13.24. 1 Pet. 4, 18. If the diſeaſe be the ſtone of the heart, Chriſt uſeth proper medicines; ſometimes the terrors of the Law, ſometimes mercies, ſometimes he diſſolves the ſtone in his own blood. If the ſoul be fainting through unbelief, Chriſt brings ſome Scripture-cordial to revive it, Matth. 12.20. A bruiſed reed he will not break. Iſa. 57.16. I will not contend for ever, neither will I be always wroth; for the Spirit ſhould fail before me, and the ſouls which I have made. Thus the Lord Jeſus alwayes preſcribes that phyſick which is proper for the diſeaſe, and ſhall work effectually to the cure.
9. Chriſt never fails of ſucceſs. Phyſitians may have skill, but not alwayes ſucceſs; Patients often dye under their hands; but Chriſt never undertakes to heal any but he makes a certain cure. John 17.12. Thoſe that thou gaveſt me I have kept, and none of them is loſt. Judas was not given to Chriſt to be healed; but never any who was given to Chriſt did miſcarry.
Queſt. Queſt. How ſhall I know that I am given to Chriſt to be cured?
Anſw. Anſw. If it be with thee as with a ſick Patient, who ſees himſelf dying without a Phyſitian. Art thou undone without Chriſt? doſt thou perceive thy ſelf bleeding to death without the balm of Gilead? then thou art one of Chriſts ſick Patients, and thou ſhalt never miſcarry under his hands. How can any of thoſe be loſt whom Chriſt undertakes to cure? as he poures in the balſome of his blood, ſo he poures out the perfume of his prayers for them. John 17.11. Holy Father, keep through thy own Name thoſe whom thou haſt given me. Satan could never upbraid Chriſt with this, that any of his ſick Patients were loſt.
10. Other Phyſitians can only cure them that are ſick, but Chriſt cures them that are dead. Epheſ. 2.1. You hath he quickned who were dead in treſpaſſes and ſins. A ſinner hath all the ſigns of death on him; the pulſe of his affections doth not beat, he is without breath, he breaths not after holineſs, he is dead; but Chriſt is a Phyſitian for the dead; of every one whom Chriſt cures, it may be ſaid, foreign, He was dead, and is alive again, Luke 15.32.
11. Chriſt cures not only our diſeaſes, but our deformities. The Phyſitian can make the ſick man well; but if he be deformed, he cannot make him fair; Chriſt gives not only health, but beauty. Sin hath made us ugly and miſhapen; Chriſts medicines do not only take away our ſickneſs, but our ſpots; he doth not only make us whole, but fair. Hoſea 14.4. I will heal their back-ſlidings, ver. 6. his beauty ſhall be as the Olive-tree. Jeſus Chriſt never thinks he hath fully healed us, till he hath drawn his own beautiful image upon us. Cant. 2.13. Ariſe my fair one; fair with juſtification, fair with ſanctification. Chriſt doth not only heal, but adorn; he is called the Sun of righteouſneſs, Mal. 4.2. Not only becauſe of the healing under his wings, but becauſe of thoſe Rayes of beauty which he puts upon the ſoul, Rev. 12.1.
12. And laſtly, Chriſt is the moſt bountiful Phyſitian. Other Patients do enrich their Phyſitians, but here the Phyſitian doth enrich the Patient. Chriſt prefers all his Patients; he doth not only cure them, but crown them, Rev. 2.10. Chriſt doth not only raiſe from the bed, but to the Throne; he gives the ſick man not only health, but heaven.
1 Good Newes this day, there is balm in Gilead; Uſe 1 there is a Phyſitian to heal ſin-ſick ſouls; the Angels that fell had no Phyſiti… ſent to them, we have; there are but few in the world to whom Chriſt is revealed; they that have the gold of the Indies, want the blood of the Lamb; but the Sun of righteouſneſs is riſen in our Hemiſphere, with healing in his wings. If a man were poyſoned, what a comfort would it be to him to hear that there were an herb in the Garden could heal him! if he had a gangrene in his body, and were given over by all his friends, how glad would he be to hear of a Chyrurgion that could cure him! O ſinner, thou art full of peccant humours, thou haſt a gangren'd ſoul; but there is a Phyſitian that can recover thee. There is hope in Iſrael concerning this; though there be an old Serpent to ſting us with his tentations, yet there is a Brazen Serpent to heal us with his blood.
Uſe 2 2. If Chriſt be a Phyſitian, then let us make uſe of this Phyſitian for our diſeaſed ſouls. Luke 4.40. When the Sun was ſetting, all they that had any ſick with divers diſeaſes, brought them unto him, and he laid his hands on every of them, and healed them. You that have neglected a Phyſitian all this while, now when the Sun of the Goſpel, and the Sun of your life is even ſetting, bring your ſick ſouls to Chriſt to be cured. Chriſt complains that though men are ſick even to death, yet they will not come or ſend to the Phyſitian. John 5.40. Ye will not come to me that ye might have life. In bodily diſeaſes the Phyſitian is the firſt that is ſent to; in ſoul-diſeaſes the Phyſitian is the laſt that is ſent to. But here there are many ſad Objections that poor ſouls make againſt themſelves, why they do not come to Chriſt their Phyſitian.
Object. 1 Obj…ction 1. Alas, I am diſcouraged to go to Chriſt to cure me, becauſe of my unworthineſs; juſt like the Centurion, who ſent to Chriſt about his ſick ſervant, Luke 7.6. Lord trouble not thy ſelf, for I am not worthy that thy thou ſhouldeſt enter under my roof. Chriſt was coming to heal his ſervant, but the Centurion would have ſlaved off Chriſt from coming, foreign. I am not worthy. So ſaith many a trembling ſoul, Chriſt is a Phyſitian; but who am I that Chriſt ſhould come under my roof, or heal me! I am unworthy of mercy, as Mephiboſheth ſaid to King David, 2 Sam. 9.8. What is thy ſervant, that thou ſhouldeſt look upon ſuch a dead Dog as I am? Now to ſuch as have their hearts broken with a ſenſe of their unworthineſs, and are diſcouraged from coming to Chriſt to heal them, let me ſay theſe five things by way of reply.
1. Who did Chriſt ſhed his blood for but ſuch as are unworthy? 1 Tim. 1.15. Jeſus Chriſt came into the world to ſave ſinners. Chriſt came into the world as into an Hoſpital, among a company of lame, bed-rid ſouls.
2. Though we are not legally worthy, we may be evangelically; it is part of our worthineſs to ſee our unworthineſs. Iſa. 41.14. Fear not thou worme Jacob. Thou mayſt be a worme in thy own eye, yet a Dove in Gods eye.
3. Though we are unworthy, yet Chriſt is worthy; we do not deſerve a cure, but Chriſt hath merited mercy for us; he hath ſtore of blood to ſupply our want of tears.
4. Who was ever yet ſaved, becauſe he was worthy? What man could ever plead this title, Lord Jeſus heal me, becauſe I am worthy. What worthineſs was there in Paul before his converſion? what worthineſs was there in Mary Magdalen, out of whom ſeven Divels were caſt? but free-grace did pity and heal them; God doth not find us worthy, but makes us worthy.
5. If we will never come to Chriſt to be healed till we are worthy, we muſt never come; and let me tell you, this talking of worthineſs ſavours of pride, we would have ſomething of our own; had we ſuch preparations and ſelf-excellencies, then we think Chriſt would accept of us, and we might come and be healed; this is to ſee our Phyſitian; oh let not the ſenſe of unworthineſs diſcourage*foreign.; go to Chriſt to be healed: Ariſe, he calleth thee, Mark 10.49.
Object. 2 2. Objection. But I fear I am not within Chriſts Commiſſion, I am not of the number of thoſe that ſhall be ſaved; and then though Chriſt be a Phyſitian, I ſhall not be healed.
Anſw. 1 Anſw. 1. We muſt take heed of drawing deſperate concluſions againſt our ſelves; 'tis high preſumption for us to make our ſelves wiſer than the Angels. All the Angels in heaven are not able to reſolve this queſtion, Who are elected, and who are reprobated?
Anſw. 2 2. Thou that ſayeſt thou art not within Chriſts Commiſſion; read over Chriſts Commiſſion, ſee who he comes to heal. Luke 4.18. He hath ſent me to heal the broken-hearted. Hath God touched thy heart with remorſe? doſt thou lay to heart thy Goſpel-unkindneſſes? doſt thou weep more out of love to Chriſt, than fear of hell? then thou art a broken-hearted ſinner, and art within Chriſts Commiſſion; a bleeding Chriſt will heal a broken heart.
Object. 3 3. Objection. But my ſins are ſo many, that ſure I ſhall never be healed, I am ſick of many diſeaſes at once?
Anſw. Anſw. Thou haſt the more need of a Phyſitian; one would think that was a ſtrange ſpeech of Peter to Chriſt, Luke 5.8. Depart from me, for I am a ſinful man O Lord; rather, Lord come near to me. Is it a good Argument to ſay to a Phyſitian, I am diſeaſed, therefore depart from me? No, therefore come and heal me. Our ſins ſhould ſerve to humble us, not to beat us from Chriſt. I tell you, if we had no diſeaſes, Chriſt would have no work to do in the world.
Object. 4 4. Objection. But my diſeaſe is inflamed, and grown to a Paroxyſme; my ſin is greatly heightned.
Anſw. Anſw. The playſter of Chriſts blood is broader than thy ſore. 1 John 1.7. The blood of Jeſus Chriſt cleanſeth us from all ſin. The blood of the Lamb takes away the poyſon of the Serpent; all diſeaſes are alike to Chriſts blood; he can cure the greateſt ſin as well as the leaſt*foreign. Chryſ.. Haſt thou a bloody iſſue of ſinne running? the iſſue of blood in Chriſts ſides can heal thine.
5. Objection. But mine is an old inveterate diſeaſe, Object. 5 and I fear it is incurable.
Anſw. Though thy diſeaſe be chronical, Anſw. Chriſt can heal it; Chriſt doth not ſay, if this diſeaſe had been taken in time, it might have been cured; he is good at old ſores. The Thief on the Croſs had an old feſtring diſeaſe, but Chriſt cured it; it was well for him his Phyſitian was ſo near. Zacheus an old ſinner, a Cuſtome-houſe man, he had wronged many a one in his time, but Chriſt cured him. Chriſt ſometimes grafts his grace upon an old Stock; we read Chriſt cured at Sun-ſetting, Luke 4.40. He heals ſome ſinners at the Sun-ſetting of their lives.
6. Objection. But after I have been healed, my diſeaſe Object. 6 hath broken forth again? I have relapſed into the ſame ſin; therefore I fear there's no healing for me.
Anſw. It is rare that the Lord leaves his children to theſe relapſes, though through the ſuſpenſion of grace, Anſw. and the prevalency of tentation, it is poſſible they may fall back into ſin; theſe ſins of relapſe are ſad. It was an aggravation of Solomons offence, that he ſinn'd after the Lord had appeared to him twice, 1 Kings 11.9. Theſe ſins after healing open the mouth of conſcience to accuſe, and ſtop the mouth of Gods Spirit which ſhould ſpeak peace. Theſe ſins exclude from the comfort of the promiſe; it is as it were ſequeſtred; but if the ſoul be deeply humbled, if the relapſing ſinner be a relenting ſinner, let him not caſt away the anchor of hope, but have recourſe to his ſoul-phyſitian; Jeſus Chriſt can cure a relapſe, he healed Davids, and Cranmers relapſe, 1 John 2.1. If any man ſinne, we have an Advocate with the Father, Jeſus Chriſt. Chriſt appears in the Court as the Advocate for the Client. As he poured out his blood upon the brazen Altar of the Croſſe: ſo he poures out his prayers at the golden Altar in heaven, Heb. 7.25. He ever liveth to make interceſsion for us. Chriſt in the work of interceſſion, preſents the merit of his blood to his Father, and ſo obtains our pardon, and applies the vertue of his blood to us, and ſo works our cure; therefore be not diſcouraged from going to thy Phyſitian; though thy diſeaſe hath broken out again, yet Chriſt hath freſh ſprinklings of his blood for thee; he can cure a relapſe.
Object. 7 7. Objection. But there is no healing for me, I fear I have ſinned the ſin againſt the holy Ghoſt?
Anſw. 1 Anſw. 1. The fear of ſinning it, is a ſigne thou haſt not ſinned it.
Anſw. 2 2. Let me ask, Why doſt thou think thou haſt ſinned the ſin againſt the holy Ghoſt? I have grieved the Spirit of God.
Anſw. Anſw. Every grieving the Spirit of God is not that fatal ſin. We grieve the Spirit when we ſin againſt the illumination of it; the Spirit being grieved, may depart for a time, and carry away all its honey out of the Hive, leaving the ſoul in darkneſs, Iſa. 50.10. But every grieving the Spirit is not the ſin againſt the Holy Ghoſt. A childe of God when he hath ſinned, his heart ſmites him: and he whoſe heart ſmites him for ſin, hath not commited the unpardonable ſin. A childe of God having grieved the Spirit, doth as Noah, when the Dove did flie out of the Ark, he opened the windows of the Ark to let it in again. A godly man doth not ſhut his heart againſt the Spirit, as a wicked man doth, Acts 7.51. The Spirit of God would come in, he keeps him out; but a gracious ſoul opens his heart to let in the Spirit, as Noah opened the door of the Ark to let in the Dove*Intra ſancte Spiritus, ut habeam te velut ſignaculum ſuper cor meum. Auſtin.. Chriſtian, is it not ſo with thee? then be of good comfort, thou haſt not ſinned the ſin againſt the Holy Ghoſt; that ſin is a malicious deſpighting the Spirit*Hebr. 10.29., which thou trembleſt to think of.
Therefore laying aſide theſe Argumentations and Diſputes, whatever the diſeaſes of thy ſoul are, come to Chriſt for a cure, believe in his blood, and thou mayſt be ſaved; foreign. You ſee what a skilful and able Phyſitian Chriſt is, what Soveraign oyles and balſomes he hath, how willing he is to cure ſick ſouls; oh then what remains but that you caſt your ſelves upon his merits to heal and ſave you! of all ſins unbelief is the worſt, becauſe it caſts diſparagement on Chriſt, as if he were not able to work a cure. Oh Chriſtian, believe in thy Phyſitian, John 3.15. that whoſoever believeth in him ſhould not periſh: Say as Queen Eſther, Eſther 4.16. I will go in unto the King, which is not according to the Law, and if I periſh, I periſh. So ſay, the Lord Jeſus is a Phyſitian to heal me I will adventure on his blood; if I periſh, I periſh. Queen Eſther ventur'd againſt Law, ſhe had no promiſe that the King would hold out the golden Scepter; but I have a promiſe which invites me to come to Chriſt: He that comes unto me, I will in no wiſe cast him out, John 6.37. Faith is an healing grace: We read when the Iſraelites were burying a man, for fear of the Souldiers of the Moabites, they caſt him for haſte into the grave of Eliſha; now the man as ſoon he was down, and had touched the dead body of the Prophet, revived, and ſtood upon his feet. 2 King. 13.21. ſo if a man be dead in ſin, yet let him be but caſt into Chriſts grave, and by faith touch Chriſt, who was dead and buried, he will revive, and his ſoul will be healed. Remember, there's no way for a cure but by believing; without faith, Chriſt himſelf will not avail us. Rom. 3.25. Whom God hath ſet forth to be a propitiation through faith in his blood. Faith is the applying of Chriſts merit. A playſter, though it be never ſo rare and excellent, yet if it be not applyed to the wound, will do no good; though the playſter be made of Chriſts own blood, yet it will not heal, unleſs applyed by faith. The Brazen Serpent was a Soveraign remedy for the cure of thoſe that were ſtung; but if they had not looked upon it, they received no benefit: So though there bean healing vertue in Chriſt, yet unleſs we look upon him by the eye of faith, we cannot be cured*foreign. Chryſoſt.. Above all things labour for faith; this is the all-healing grace; this hand touching Chriſt, fetcheth vertue from him.
Not that faith hath more worthineſs than other graces; but only it is influential, as it makes us one with Chriſt. If a man had a ſtone in a Ring that could heal many diſeaſes, we ſay the Ring heals, but it is not the Ring, but the ſtone in the Ring that doth the cure; ſo faith ſaves and heals, not by its own vertue, but as it layes hold on Chriſt, and fetcheth down his ſacred influences into the ſoul.
2. If Jeſus Chriſt be a ſpiritual Phyſitian, let us labour to haſten the cure of our ſouls. Conſider:
1. What a little time we have to ſtay here, and let that haſten the cure. Solomon ſaith there is a time to be born, and a time to d…e, Eccleſ. 3.2. but mentions no time of living, as if that were ſo ſho…t, that it were not worth naming; the body is called a veſſel, 1 Theſ. 4.4. This Veſſel is filled with breath; ſickneſs broacheth it, and death draws it out. Oh haſten thy ſouls cure, death is upon its ſwift march, and if that ſurprizeth you ſuddenly, there is no cure to be wrought in the grave. Eccleſ. 9.10. There is no work, nor device, nor wiſdom in the grave whither thou goeſt.
2. Now is properly the time of healing, now is the day of grace, now Chriſt poures out his balſomes, now he ſends abroad his Miniſters and Spirit. 2 Cor. 6.2. Now is the accepted time: There were certain healing dayes wherein the King healed them that had the evil. The day of grace is an healing day; if we neglect the day of grace, the next will be a day of wrath, Rom. 2.5. Oh therefore haſten the cure of thy ſoul; rather neglect thy food, than thy cure; ſin will not only kill, but damn.
To get a cure,
1. Come to the healing pool of the Sanctuary; the Spirit of God may on a ſudden ſtir theſe waters; the next Sabbath for ought thou knoweſt, may be an healing day to thy ſoul.
2. Pray others to pray for you; when any diſeaſe is upon your body, you deſire the prayers of others; the prayers of the Saints are pretioſa balſama, precious balmes and medicines to cure ſick ſouls.
3. Is Jeſus Chriſt a ſoul-phyſitian? then let me ſpeak to you who are in ſome meaſure healed of your damnable diſeaſe. I have foure things to ſay.
1. Break forth into thankfulneſs; though ſin be not quite cured, there are ſtill ſome grudgings of the diſeaſe, yet the reigning power of it is taken away; you are ſo healed that you ſhall not dye, John 3.16. John 11.26. Thoſe that were cured by the Brazen Serpent, afterwards dyed; but ſuch as are healed by Chriſt, ſhall never dye. Sin may moleſt, it ſhall not damn; oh then what cauſe have you to admire and love your Phyſitian! The Lord Jeſus hath taken out the core of your diſeaſe, and the curſe; publiſh your experiences. Pſal. 66.16. I will tell you what God hath done for my ſoul: As a man that hath been cured of an old diſeaſe, how glad and thankful is he? he will tell others of the medicine that cured him. So ſay, I will tell you what God hath done for my ſoul: He hath cured me of an old diſeaſe, an hard unbelieving heart, a diſeaſe that hath ſent millions to hell. Truly we may chearfully bear any other ſickneſs, if this ſoul-ſickneſs be cured. Lord (ſaith Luther) ſtrike and wound where thou wilt, if ſin be pardoned. Oh let the high praiſes of God be in your mouth, Pſal. 149.6. God expects thankfulneſs as a tribute; he wonders men bring not their thank-offering. Luk. 17.17. Were there not ten cleanſed? but where are the nine?
2. Are you healed? take heed of coming into infected company, leſt you take the infection; the wicked are Divels to tempt to ſin. Lot was the worlds wonder that lived in Sodom when it was a Peſt-houſe, yet did not catch the diſeaſe.
3. Take heed of relapſes: Men are afraid of a relapſe after they are cured; beware of ſoul-relapſes. Hath God ſoftned thy heart? take heed of hardning it. Hath he cured thee in ſome meaſure of deadneſs? do not relapſe into a drowſie ſecurity. Thou mayeſt have ſuch an uproar and agony in thy conſcience, as may make thee go weeping to thy grave. Oh take heed of falling ſick again; ſin no more, beſt a worſe thing come unto thee, John 5.14.
4. Pity your friends that are ſick unto death; ſhew your piety in your pity. Haſt thou a childe that is well and luſty, but hath a ſick ſoul? pity him, pray for him. David wept and faſted for his ſick childe, 2 Sam. 12.16. Thy childe hath the plague of the heart, and Thou haſt conveyed the plague to him; weep and faſt for thy child. Haſt thou a wife or husband that (though they do not keep their bed yet) the Lord knows they are ſick, they are under the raging power of ſin? oh let thy bowels yearn over them; lift up a prayer for them; the prayer of faith may ſave a ſick ſoul. Prayer is the beſt phyſick can be uſed in a deſperate caſe; you that have felt the diſeaſe of ſin, and the mercy of your Phyſitian, learn to pity others.
4. And laſtly, Is Chriſt a ſoul-phyſitian? then let us go to Chriſt to cure this ſick, dying Nation. England (God knows) is a ſick Patient, the whole head is ſick, the whole heart is faint. Phyſitians call it foreign, when no part of the body is free from diſtemper. The body Politick hath a Kakexy, it is ill all over. Magiſtracy, Miniſtry, Commonalty are diſeaſed; and thoſe who pretended to be our Healers, are Phyſitians of no value. We have ſpent our money upon theſe Phyſitians, but yet our ſores are not healed. Jer. 14.19. Why haſt thou ſmitten us, and there is no healing for us? Inſtead of healing us, thoſe who ſhould have been our Phyſitians, have encreaſed the Nations malady, by giving a toleration; this is like giving ſtrong water in a Feaver, which doth more inflame the diſeaſe. Ah ſick England, becauſe ſinful England, ſick of error, uncleanneſs, drunkenneſs, ſo ſick, that we may fear our Funerals are approaching. And (which is the worſt ſymptom) though balm hath been poured into our wounds, the precious Ordinances of God have been applied, yet we are not healed; a ſigne of bad fleſh that is ſo ill to be cured.
This ſin-ſickneſs in the Land hath brought forth many direful effects; diviſion, oppreſſion, blood-ſhed, the very bowels and arteries of the Nation are almoſt torn aſunder, ſo that now God hath fulfilled that threatning upon us, Micah 6.13. I will make thee ſick with ſmiting thee. We have made our ſelves ſick with ſinning, and God had made us ſick with ſmiting. Now what remains, but that we ſhould go to the great Phyſitian of ſouls, (whoſe blood ſprinkles many Nations *Iſa. 52.15.) that he would apply ſome healing medicines to dying England; God can with a word heal; he can give repentance as well as deliverance; he can put us in joynt again. Let all the people of the Land lie between the Porch and the Altar, ſaying, Spare thy people O Lord, Joel 3.17. Our prayers and tears may ſet Chriſt on work to heal us. Pſal. 106.23. Therefore he ſaid that he would deſtroy them, had not Moſes his choſen ſtood in the breach to turne away his wrath. Let us never leave imploring our heavenly Phyſitian, till he lay a Fig on ENGLANDS Boyle, and cauſe it to recover.