that long sickness how unlike himself was he he had no actual repentance till Nathan came to him with a message from God and quickned him Sinne quencheth the Spirit in Godly men as the water quencheth the fire Sinne takes off the edge of the soul deads the appetite and affection to the things of God It locks up the heart that it cannot act as it was wont to do 2 Sicknesse begets torment and anguish in the body When sicknesse is in extremity in the body how doth a man cry out of paine head and heart and every part is under torment What restlesse tossings are men under when diseases are violent heare how Job complaines Chap. 30. 16 17 18 Sinne is a Creator of torment and painfulnesse in the soule Felix his sinne made him tremble Acts 24. 25. Cains sinne put his spirit into such anguish that he cries out My punishment is greater then I can beare Gen. 4. 13 14. Judas his sinne did bring such despairing torment upon his soule that he takes away his life to end his misery Matth. 27. init And even Gods own people when they fall into this spiritual disease they are pained at the very heart till by pardon and remission they have obtained a healing from God How full of paine was Davids spirit by reason of his sinne He was as a man upon the rack for a long time if he did ever recover his former serenity Vid. Psalme 6. per totum Psalme 38. per tot Many of the deare children of God do by sinne fill their hearts with such anguish that they are never without much smart to the day of their death 3 Sicknesse doth bring uncomelinesse The most beautiful body in the world if pining sicknesses continue long upon it becomes like a garment that is moth-eaten the eyes sink the colour is lost the skin is shriveld the bones stick out c. Job observes this Chap. 16. 8. Thou hast filled me with wrinkles which is a witnesse against me and my leaâ—nesse rising up in me beareth witnesse to my face Sicknesse makes streight bodies how down beautiful faces look ghastly well-coloured cheeks look pale and oftentimes the more beautiful sicknesse findes us the more uncomely doth it leave us Sicknesse turnes youth into old age vid. Lam. 3. 4. My flesh and my skin hath he made old Sickness dries up the spirits Prov. 17. 22. A merry heart doth good like a medicine a broken spirit dries up the bones Sin takes away the comelinesse of the soule The first sinful sicknesse that ever entered into the world hath turned the soules and bodies of all mankinde into deformity and uglinesse Could we see the picture of Adams soule in the state of innocency and compare it with the soules that are diseased with sinne we would wonder at the sad change Sinne is a very deformed thing it turned Angels of light into ugly devils Those who were never healed by regeneration and remission of the disease of sin what deformed souls have they they have not one spot of beauty upon them Psal 14. 3. They are altogether become stinking A dead carrion a putrefied carcasse is as beautiful and as sweet an objâ—ct as a sinfully-diseased soul Yea even Gods own children by falling into sinne though but in one or two particular acts do lose much of their beauty They do not look with that grace they did before Every act of sin casts a dark thick shadow upon the soul As deep wounds leave skars upon the body so sinful acts leave some skarres of infamy upon the soul A Saint doth not look like the same man he was before he fell into sin 4 Sicknesse brings death Dorcas was sick and died Act. 9. 37. Long sicknesses if they be not removed will bring the strongest body to the dust of death Sicknesse is indeed Anteambulo mortis the forerunner of death The sick-bed is the direct way to the dark bed the grave Sinne doth bring death to the soule One disease of sinne if it be not healed by Christs bloud will certainly bring the soule to eternal death Rom. 6. 23. it hath brought many to hell and it will certainly bring all others to the same condition that live and die in it unhealed He that dies in his sinne shall die for ever II. For the nature of this sicknesse 'T is a more dreadfull sicknesse then any other sicknesse I shall set it out in a few particulars 1. It seizeth upon the most noble part of man All other sicknesses do infest the body onely but sinne is a disease in the soul Those sicknesses are most painful and most mortal which seize upon the vitals and inward parts A disease that feeds upon the spirits doth soone drink up the natural moisture and is not so easily cured Sinne is a disease that doth immediately reach the spirits 'T is the sicknesse of the heart O Jerusalem wash thy heart from wickednesse that thou mayest be saved Jer. 4. 14. The Apostle it 's true speaks of the filthinesse of the flesh and of the spirit 2 Cor. 7. 1. Some sins are onely acted by the brutish fleshly and sensitive part others rest in the spirit as pride vain-glory envy c. yet notwithstanding even those filthinesses of the flesh have their chief seat and residence in the heart according to that of our Saviour Matth. 15. 19. Out of the heart proceed evil thoughts c. All sinne is spiritual wickednesse in regard of the fountaine and root of it As grace is seated in the heart so also is sin Ier. 4. 18. This is thy wickednesse because it is bitter because it reacheth unto thine heart 2. Sinne is a sicknesse which God never made All bodily diseases are the handy work of God He created Plagues Feavers Consumptions c. Amos 3. 6. But sinne is a sicknesse of which God never was the Author 'T is true God sometimes punisheth sinne by sinne not by creating sinne but by suffering a sinful creature to fill up his sinne by withdrawing denying his grace which onely can preserve from sin 3. Sinne is a sicknesse which separates between God and men No other disease can divide between God and the soule Hezekiahs plague Asa's gout Iobs sores none of all these did make any division between God and them Some sicknesses do separate between the husband and the wife the father and the childe at least in regard of actual communion though not in regard of affection but no bodily sicknesse divides between God and men But sinne doth separate between God and the soule Esay 59. 2. It makes God stand at a distance from his own children to hide his face from them and to deale with them as with enemies 4. Sinne is the cause of all other sicknesses All bodily diseases come from this disease Hast thou not procured this thy unto self Thine own doings shall correct thee c. Jer. 2. 19. A distempered soul is the true cause of a distempered body Sinne was the first
Law do not convert yet it helps forward conversion in as much as it works that preparatory work without which conversion ordinarily is not as the needle makes way for the threed so the Law makes way for conversion The spirit of bondage makes way for the Spirit of Adoption and that is wrought by the preaching of the Law 3. The mistake of those who are against all kinde of preparations to conversion They would have mercy held out to sinners as sinners not as sinners so and so qualified Surely the Scripture hath laid down qualifications for sinners to whom the Gospel is tendred They must be humbled sinners burdened sinners c. The mercy of the Gospel is not to be prostituted to sinners as sinners but to broken-hearted sinners to heart-wounded sinners to sinners that see themselves lost in themselves to hungring and thirsting sinners The brazen Serpent was onely for such to look upon as were stung with Serpents Such as are in some measure sensible of the stinging nature of sin are to be invited to lay hold on Christ As it is an undoing to wounded sinners to keep them from Christ so 't is an undoing to such sinners as are not in some measure pressed with sinne to apply the promises of the Gospel This was prefigured in the Leper The Lâ—per must cry uncleane c. every sinner is this Leper sight of sinne must go before healing of sinne 4. Let Ministers take the same way which Christ takes for the curing of sinners Jesus Christ is both an able and faithful Physician 'T is no disparagement to use his method yea 't is the greatest wisdome to prescribe the same receits which Jesus Christ prescribes he uses to take men off from the opinion they have of their own way His manner is to let men see they are sick to convince them of sinne befoâ—◠〈◊〉 apply healing medicines All those Minisâ—â—â— that desire to have their endeavours successeful must do so likewise People must be contenteâ— to suffer their condition to be known to suffer themselves to be made sick that so they may be cured This is Christs way this is a safe way this must be our way Though such kinde of preaching put you to some present trouble yet it will be to your eternal advantage Your sores cannot be healed comfortably till you see them to be sores and festred sores You must be contented to suffer the ploughings of the Law that you may be prepared for the comforts of the Gospel You must be contented to be cast down that you may be prepared for raising up You must be contented to be led to the gates of hell that you may be brought to the Kingdome of Heaven Better a great deale to go to Heaven through Hel then to saile through an imaginary Heaven and land at the dark staires of Hell in the end Doct. 5. Those that finde themselves to be spiritually sick shall finde Jesus Christ a Physician ready to heale them No Physician was ever so ready to heale a sick brother as Jesus Christ will be to cure a sin-sick sinner We finde in the Gospel that Christ was very willing to heal those that came to him sick of bodily infirmities We do not that I remember read of any one that was sent away uncured that earnestly begg'd his help either for themselves or any of theirs The Leprous the Paralytick the Demoniack the Lame the Blinde those that were sick of Feavers those that had bloody issnes Whatever sicknesses men had they obtained favour Matth. 4. 23. Christ ever valued the soule above the body therefore he will be much more ready to heale the sicknesses thereof He healed many of the sick Publicans when they saw their diseases As Zacheus Matthew c. And he will be to the end of the world ready to afford the same mercy to any that are or shall be in their condition Three things are here to be unfolded by way of Explication 1. What it is to be spiritually sick of sinne 2. That Christ will be ready to heale such 3. What are the reasons of this readinesse 1. To be sick of sin comprehends these six particulars First A true sight of our sinful condition That man who never yet had the sight of his sinful estate was never yet truly sick of sinne the soule must be convinced that it is in a sinful estate Thus it was with the Publican Luke 18 13. He acknowledged himselfe to be a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is all sight of sinne sufficient but that sight of sinne which is an ingredient of spiritual sicknesse must have these two properties 1. It must arise from the Word of God This was the foundation of the Apostles sight of sinne Rom. 7. 9. When the Commandment 〈…〉 sinne reâ—ived and I died Thus 〈…〉 thâ—usand Acts 2. 37. 〈…〉 â—â—â—ked in their hearts The sense of sinne did arise from â—ouâ—â— thing which was delivered to them out of the Word of God No other light besides this divine light will discover sinne so as to make the soul sick of it 2. It must extend to sinne in the root as well as to sinne in the branches I mean original birth-sinne as well as actual sinne Possibly the sight of sinne may arise first from some actual transgression So it was with those Converts Acts 2. 37. that bloody act of theirs against Jesus Christ was the first sinne they saw Actual sinnes are more obvious to the eye then original sinne This is a sinne lying under ground more remote at a greater distance from the cognizance of a sinner therefore peradventure some actual offence first is set upon the conscience but sooner or later doth this actual sin bring to the sinners conscience the sight of that sinne which is the root both of this and of all other actual sinnes namely that body of death that law of the members as the Apostle calls it Rom. 7. 23. Which continually warreth against the Law of the minde Secondly A serious apprehension of the misery and danger the soule is in by reason of sinne discovered No man is sick of sinne till he see the danger which sinne hath and which it is likely further to plunge him into Thus it was with those Converts Acts 2. 37. The question they propound What shall we do to be saved doth inply clearly enough that they looked upon themselves as men in a state of damnation in their present condition And indeed the same Word of God which discovers sinne doth discover wrath also as the wages of sinne so that the sick sinner is one that lies under the apprehension of wrath which he expects suddenly to fall upon him Thirdly Compunction and contrition is wrought in the soule by reason of sinne The heart throbs and akes by reason of that miserable state which by sinne he is brought into Thus it was with those Converts Act. 2. 37. They were pricked in their hearts their spirits were full of grief and vexation
2. 10. To shew that this eternal 〈…〉 from him 1. He hath merited this salvation for the Elect 'T is his purchase 2. He keeps it for them and them 〈…〉 1 John 5. 11. 3. He will actually put them into full possession of it when he returnes from heaven in the latter end of the world of which he speaks John 14. 3. Thus much for the first particular namely the extent of that salvation of which Christ is said to be an Horn. He is the salvation of the Elect Privatively from all evil Positively to all good till he have brought them to heaven the place of eternal salvation 2. Why Christ is called an Horn of salvation That we may come to the full understanding of this let us consider how the word is used in Scripture Now we finde that this word doth Metaphorically denote two things especially 1. Glory and dignity So we finde it used Lam. 2. 3. where the Church complaining of the misery which had befallen her hath these expressions The Lord hath cut off in his fierce anger all the Horn of Israel That is whatsoever was glorious or excellent in Israel God hath now removed So we may see cleerly if we reade the first verse The Lord hath cast down from heaven unto earth the beauty of Israel he hath covered the daughter of Sion with a cloud c. and then it follows He hath cut off all the Horne of Israel The glory of God manifested in his appearings when he brought Israel out of Egypt is expressed by this Metaphor Hab. 3. 3 4. His glory covered the heavens c. His brightnesse was as the light He had hornes coming out of his hand c. So Psal 9â— 10. My Horn saith the Psalmist shalt thou exalt like the horn of an Vnicorn that is thou shalt encrease my glory and dignity 2. Serength and Power So 't is used Lam. 2. 17. He hath set up the horn of thine Adversaries saith the Church that is he hath encreased the power and strength of thine Adversaries So when God threatens to weaken the power of Moab he doth it by this Metaphor Jerem. 48. 25. The Horn of Moab is cut off and his arme is broken The breaking of the arme doth fully expound the cutting off of the Horn. And when God promiseth to give his people power to subdue their enemies he useth this expression Micah 4. 13. Arise and thresh c. for I will make thine horne Iron Now then when Christ is called an Horn of salvation the meaning of the Holy Ghost is 1. The glory of his salvation 2. The strength of his salvation First The glory of his salvation Jesus Christ is a glorious Saviour and the salvation which he brings to his people is a glorious salvation in three respects 1. Consider the person of Christ. God raised up many hornes of salvation for his people when they were in distresse The History mentions them Neh. 9. 27. According to thy manifold mercy thou gavest them Saviours which saved them Gideon and Jepthah and Sampson c. they are called Saviours because they saved instrumentally the people of God from their enemies But they were but mean Saviours in respect of Christ his person 〈…〉 They were but men He God 〈…〉 person Though his glory was 〈…〉 eyes of carnal men yet they that had spiritual eyes did behold it John â— 14. We 〈…〉 glory the glory as of the 〈◊〉 begotten of the Father If the person of Christ be compared with the persons of other saviours it will appeare that he is a glorious Saviour All other horns of salvation were but wooden horns Christ is a golden Horn of salvation 2. Consider the nature of the salvation it self 'T is spiritual salvation 't is eternal salvation All those hornes of salvation which were raised up in sundry ages for the defence of the Church were but horns of outward salvation and of temporary salvation They saved onely the outward man and that neither but for a time The Church was in as much peril after they had wrought salvation for them as ever they were before When Gideon was dead the children of Israel fell into as great danger as they were in before So after the death of Jepthah and after the death of Sampson they were overwhelmed with as great hazards as before as you may reade in the story in the book of Judges But now Christ is a Horn of salvation to their soules as well as to their bodies He saves them from their spiritual enemies Sinne Satan as well as from men He saves them from the wrath to come 1 Thes 1. 10. And then he saves them for ever The Church never can be never will be in that danger again as they were before this Horn of salvation was raised He hath for ever perfected them that are sanctified Heb. 10. 14. 3. Consider the glorious manner of the working of this salvation Never any salvation so glorious at this There are three things in it 1 He saved the Elect by his own power The power by which all other hornes of salvation delivered the Church was by a power one of themselves the strength they had was none of their own but the power by which Christ saved and still saves his Church is from himselfe the Divinity impowered the Humanity Psal 98. 1. His own right hand and his own holy Arme hath gotten him the victory 2 He saved the Elect solely Other horns of salvation had the concurrence of many besides themselves Gideon and Jepthah and Sampson c. They blew the trumpet and gathered multitudes to assist them in the battels which they fought for the salvation of the Church All Israel came after them But this Horn of salvation wrought the Churches deliverance alone Esay 63. 3 5. I have troden the wine-presse alone c. He had no other Horne to help him He entred the field and fought the battel alone and by himself obtained the victory 3. He saved the Church by his own death Other hornes of salvation delivered the Church by the death of the enemy Ehud slew Eglon but he himself did not die Iudges 3. 21 22. Gideon shew Zeha and Zalmunna the enemies of Israel Judges 8. 21. but he himself was not slain But now this Horn of salvation got the victory by dying his Crosse was his Conquest He triumphed over principalities and powers on the Crosse as the Apostle speaks Col. 2. 15. He subdued all the horne of the 〈…〉 of his blood 〈…〉 life his grave is our victory 〈…〉 do fully prove that Jesus 〈…〉 salvation that is a gloriouâ—â—â—lvation 〈…〉 first Secondly The strength of his 〈…〉 Christ is a strong Saviour the salvation 〈…〉 he works for his people hath strength in it He hath raised up a mighty salvation for us so some translations render this text To this agrees that of the Prophet Psal 89. 19. I have laid help upon one that is mighty I have exalted one chosen out of the
stinking They defile all that comes neer them whatsoever they meddle with whatsoever toucheth them is defiled by them 2. They that are spiritually dead have no use of any of their spiritual senses The soul hath senses as well as the body but he that is dead cannot use any of these They cannot heare they cannot see they cannot taste they cannot smell they cannot feele they cannot heare Christs voice in the Gospel they cannot see the glory of Christ nor of grace they cannot feel the heavy weight of sinne they cannot taste the sweet and delicate pleasures of Jesus Christ they cannot smell the fragrancy of Christs sweet ointments They have no pleasure in those things that are most plesant in themselves and most desirable to such as are spiritually alive They are to all spiritual things and all spiritual things are to them as if they were not 3. This spiritual death if it be not removed is a certaine forerunner of eternal Death Blessed and happy is he that hath part in the first resurrection of him the second death shall have no power Rev. 20 6. but he that continues still in this spiritual death shall for ever be under the power of the second death the eternal death And this is the state of all such as want Jesus Christ Use 2. That that spiritual life which is in the soul of a beleever shall never totally and finally die It may be at deaths door it may be ready to die so it was with the Church of Sardis Rev. 3. 2. A Christian may be in regard of his spiritual life as a tree in the depth of winter no difference to all outward appearance between him and a dead plant but it is impossible that the spiritual life shall utterly be extinguished because Jesus Christ who is our spiritual life lives for ever Your life is hid with Christ in God Col. 3. 3. hid as in a root for safety and security Because I live ye shall live also John 14. 19. while the root liveth the plant cannot die while the fountaine runneth the streames cannot cease while the olive-trees convey their oyle through the pipes into the lamp the lamp cannot go out A living Christian may grow very weak but he cannot die Jesus Christ must cease to live before the life of grace in a Saint do utterly perish while the cause continueth the effect will Use 3. That there is a true spiritual union between Iesus Christ and a beleever This is one of the great mysteries of the Gospel that Christ and a beleever should be made one it s set out by many examples as of root and branches Iohn 15. init head and members Eph. 5. 3. foundation-stone and the superstructory stones Eph. 2. 20. meat and eaters Iohn 6 56. husband and wife Eph. 5. 32. This very doctrine makes it good He could not be our life if he were not united to us and we to him 'T is by vertue of our union with him that we come to draw life from him As the soul and body are united so are Christ and a beleever the whole mystical body is called by his name 1 Cor. 12. 12. so also is Christ speaking of the Church Use 4. Deadnesse of Spirit want of spiritual Activity is very inexcusable in a beleever The ground of this inference is very cleare Jesus Christ is his life Christ hath life enough in him and he is willing enough to communicate more and more of this spiritual life If the fountaine of this life were a meer creature something might be said for thy deadnesse and coldnesse but now seeing Jesus Christ is thy life thy deadnesse is inexcusable in thy self and it is also dishonourable to Christ The life and greennesse of the branches is an honour to the root by which they live Spiritual greennesse and fruitfulnesse is in a beleever an honour to Jesus Christ who is his life Psal 92. 12 13 14 15. The righteous shall flourish as a Palm-tree c. To shew that the Lord is upright c. The fulnesse of Christ is manifested by the fruitfulnesse of a Christian Use 5. It is the duty of a Christian to live comfortably on this Doctrine It affords very much comfort 1. Against the weaknesse of this life in our selves What Christian is there but finds this life very weak in him at some times well when it is weakest in thee it is then strong in Jesus Christ And God looks upon thy spiritual life not only as it is in thee but as it is in Christ 2. Against the fear of the wanting of the Ordinances of life 'T is a great losse to lose the Ordinances Lev. 26. 31. Well though thou lose these yet thou doest not lose thy life These are but the pipes Christ is the Olive-tree These are but the chanels Christ is the fountaine Man liveth not by bread alone but by the word of blessing Thy soul liveth by Christ not by Ordinances They are but the instrumental cause Christ is the efficient 3. Against the feare of Satans workings to destroy this spiritual life 'T is his great designe to take away this spiritual life He labours to stifle it by sinne he stirs up his instruments to remove the Ordinances Well he cannot prevaile He must destroy Christ before he can destroy our life He must either wither the root or he cannot kill the branches Use 6. Let beleevers be careful to carry themselves towards Christ as he who is their life 1. Acknowledge him the Authour of your life 2. Go to him when you want life 3. Strengthen your union with him Eph. 4. 15. 4. Live to him who is your life Rom. 14. 8. Use 7. It should invite all to lay hold on Christ All men are dead by nature There 's no other way to live a spiritual life If Christ be not thy life of grace he will never be thy life of glory COL 3. 4. When Christ our life shall appear then III. SERM. at Mary Wolnoth Lon. June 1. 1651. shall we also appeare with him in glory I Have handled the first Proposition as it relates to the life of grace viz. that Jesus Christ is a beleevers spiritual life I shall now consider of it as it refers to the life of glory and so summe it up into this conclusion viz. Doct. Jesus Christ is the eternal life of every beleever Christ is the everlasting life of all those that are eternally saved As he is their life of grace so he is also their life of glory He is often called in Scripture not only a Saviour but Salvation The salvation of God Luk. 3. 6. An horn of salvation Luk. 1. 69. And all because he is the salvation of all the Elect. I must here put in that Caution which I did before viz. That the Father and Holy Ghost are not to be excluded they are our life as well as Christ The Spirit and the Father are Saviours as well as the Sonne Opera Trinitatis ad
ROM 13. 14. Put ye on the Lord Jesus Christ VII SERM. at Mary Wolnoth Lon. Jan. 11. 1651. IN this Chapter the Apostle recommends unto Christians the practise of several excellent duties for the adorning of their holy profession in the world 1. Subjection to civil Magistracy This is urged by sundry Arguments from v. 1. to 8. 2. Vnto that heavenly and divine grace of love This is pressed by many Arguments from v. 8. to 13. 3. Vnto honesty of conversation v. 13. he would have them to abstaine from all acts of intemperance such as rioting drunkennesse c. and to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and honestly 4. 'T is the putting on of Christs righteousnesse This he names to distinguish Christian graces from moral vertues unlesse Christ and his righteousnesse imputed by faith be put on that power to live holily may be derived from that fountaine a Christians holinesse shall not exceed the righteousnesse of moral Philosophers and Jewish Pharisees They did abstaine from many works of the flesh they did practice acts of temperance and other vertues but they did not draw power from this fountaine Jesus Christ being strangers to Christ and his righteousnesse al their eminent vertues gained no saving acceptance from God The Apostle therefore would have Christians not onely to walk holily but to draw all power of holy walking from Christ the root of all true holinesse v. 14. 5. Not to make any superfluous and inordinate provision for the flesh ver 14. latter end The text hath two parts 1. An Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's a Metaphor borrowed from the putting on of garments used by the Apostle often In reference to the New-man Eph. 4. 24. In reference to the spiritual Armour Eph. 6. 11. In reference to acts of mercy Col. 3. 12. And here in reference to the application of Christ But Put ye on 2. The object The Lord Jesus Christ. 3. Expressions relating to one and the same person They are many times joyned together though used singly and apart often Acts 16. 31. Beleeve on the Lord Jesus Christ and thou shalt be saved so in those Apostolical benedictions The grace of our Lord Jesus Christ be with you all We may distinguish them thus Lord is a Name of Power Jesus a Name of Grace Christ a Name of Authority The words afford a twofold lesson The one implied the other expressed Viz. 1. That Jesus Christ is a spiritual garment 2. That it 's the duty of beleevers to put on this garment Doct. 1. The Lord Jesus Christ is a spiritual garment This is necessarily implied under the metaphor of putting on This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the soules cloathing Christ is a Christians vestment As he is spiritual meat and drink so he is spiritual Apparrel Two things here to be opened 1. To prove that Christ is a garment 2. To shew the Analogy between Christ and other garments 1. That Christ is a garment This will appear two wayes 1. From expresse Scriptures All those texts where mention is made of the putting on of Christ are testimonies of this truth Gal. 3. 17. As many as are baptized into Christ have put on Christ That in Esay 61. 10. I will rejoyce in the Lord for he hath cloathed me with the robes of righteousnesse he hath put upon me the garments of salvation Jerom expounds it of Jesus Christ salvatorem justificatorem nostrum who covers us with his own righteousnesse as with a precious robe of salvation This is taught by our Saviour in that counsel which he gives to the naked Church of Laodicea Rev. 3. 18. I counsel thee to buy of me gold c. and white rayment that thou mayst be cloathed What are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jesus Christ himself imputed and applied to the soule Isa 52. 2 its spoken of deliverance from Babylon and more fully of redemption by Christ 2. From typical or more mysterious Scriptures There are many of this kinde 1. Those garments of skins wherewith God cloathed our first parents after the fall You read of them Gen. 3. 21. This was not without a mystery Peter Martyr hath this note upon that place that by these garments was shadowed out the promised Messiah that blessed seed of the woman who should be sacrificed upon the crosse and cut out as it were into garments for the cloathing of Gods Elect. The like is observed by Interpreters from those kid-skins which Rebeccah put upon the hands of Jacob and upon the smooth of his neck when she sent him to his Father for the blessing Gen. 27. 16. They did decipher Christ with whom the soul being cloathed obtaines a blessing from the hands of God 2. Those garments of the High Priests God appointed in the Law that glorious garments should be made for Aaron You read of them Exod. 28. 2. What was typified by those garments They related to Christ As the High Priest did typifie Christ so the garments did set out the pure administration of Christ who offered up himself without spot Heb. 9. 14. and they did also teach the people of God that it is Jesus Christ that cloathes their soules with choice raiment that fine linnen which is the righteousnesse of Saints Rev. 19. 18. This type is more fully expounded in Zech. 3. 3 4. Those filthy garments noted Joshuab's sinnes and the sinnes of the people That rayment which was afterward put upon him did signifie Christ and his righteousnesse wherewith all spiritual Priests are gloriously decked and cloathed 3. The wedding-garment in the Gospel You read of it Matth. 22. 11 12. What is meant by this wedding garment but Jesus Christ who being apprehended and put on by faith works and creates the saving fruits of grace in the heart and in the life II. Wherein stands the Analogy There are several uses of garments in all which respects Christ is a garment to the soul 1. Garments are for the covering of the body Men use garments that the nakednesse of their bodies may not appeare to the eyes of others for this reason did our first parents few fig-leaves together to hide their nakednesse In the state of innocency when the body was without guilt nakednesse was the greatest Ornament when sinne had polluted the body then was nakedness deformity therefore man sought the best garments he could to cover that nakednesse For the same reason did God afterwards make man garments of skins to cloath him Gen. 3. 17. Jesus Christ is a covering to the soul He is the Lamb of God that did not onely redeeme us by his blood sed etiam lanis operuit saith Jerom 1. He covers the deformity of our natural filthinesse 2. He covers the uglinesse of our actual sins Psal 32. 2. 3. He covers all the spots of our holy duties The mercy-seat under the Law covered the two Tables of the Decalogue vid. Exod. 25 17 18 21. This mercy-seat did
typifie Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. as the mercy-seat is Heb. 9. 5. the Cherubims covered the mercy-seat and the mercy-seat covered the Ark in which were the two Tables of the Law Jesus Christ is that covering mercy-seat that covers or plaisters over all the sinnes which beleevers commit against the Law of God Hence it is that God is said not to behold iniquity in Jacob Numb 23. 31. He doth not see it to impute it because it is hidden under the covering mercy-seat Jesus Christ 2. Garments are for Ornament They do set out the body Viro vestis magnum decus addit honesta Garments to the body are as rich hangings or costly varnish over a wall of clay they make it look better then it would do Garments do mend the crookednesse of bodies that are bowed and they do set out the perfections of beautiful bodies Jesus Christ may well be compared to a garment in this respect he puts a beauty upon the soule a rich lasting perfect beauty Therefore it is that he is compared to the wedding-garment Matth. 22. 12. and to the High Priests garments Exod. 28. 2. which were made for beauty and glory Hence it is that beleevers that are loathsom and crooked in themselves are made so excellently beautiful in Christ You read much in Solomons song of a beleevers comelinesse Vid. Chap. 4. 1 2 3 c. and againe Chap. 7. 1 2 3. 4. c. 'T is because of the beautiful dresse in which he is attired The comely garment puts comelinesse on him that weares it You read of the orient beauty and rich attire of the Kings daughter Psal 45 13 14. The Kings daughter is the real Saint the cloathing of wrought gold and the rayment of needle-work is nothing but Christ and the graces he brings with him in which the soule is invested Christ is the onely Ornament indeed He is a crown and diadem upon the head he is a jewel in the bosome he is a ring upon the finger No soul hath any true beauty though outwardly cloathed in scarlet that hath not on it this garment Christ is the soules Ornament as he is a justifier and as he is a sanctifier 1 Cor. 1. 30. He adorns us as he is our justification putting us into a state of righteousnesse And he adornes us as he is our Sanctification by communicating unto us his own comelinesse in the seeds of holinesse 3. Garments are for the defending of the body They are munimenta corporis They are as light armour upon the body In the Winter they guard the body against the nipping cold in the Summer they preserve and defend it from the parching heat Every blast would pinch the body were it not for our garments every thorn would prick every stone would bruise the foot if it were not fenced by that rayment which is upon it The garments are a little movable Garrison in which the body marches through many inconveniences which otherwise it could not do The Lord Jesus Christ is the defence of the soul he saves it from many a knock which otherwise it would get 1. He defends the soul from sinne Sinne hath not that power and dominion over a beleever that is cloathed with Christ as it hath over the soule that is uncloathed Rom. 6. 14. Sinne shall not have dominion over you Christ keeps sinne from bearing that sway in a Saint which it doth in other men It is a vanquished wounded crucified enemy 2. He defends them from the rage and fury of men Man would teare them to pieces if this garment did not interpose between their rage and the soule Of this our Saviour speaks John 16. 33. the sting cannot touch the skin till it pierce thorough the rayment The arrow cannot wound the body till it pierce through the garment Jesus Christ preserves his people from the devouring teeth of ungodly enraged men 3. He defends them from the fiery assaults and onsets of the devil Simon Simon Satan hath desired to sift thee as wheat is sifted but I have prayed for thee that thy faith may not faile Luk. 22. 32. This roaring Lion would tear them into pieces if this impenetrable garment were not betwixt his teeth and their soules These fiery darts would strike to their very hearts did not this garment dead them and beat them back againe That the devil by his malice and power doth not destroy you it is because you are cloathed with this garment Could Satan either break thorough or pluck off this garment he would as soon prevaile over you as he doth over others 4. He defends them from eternal wrath God is in himself to sinful men a consuming fire Heb. 12. 29. This fire doth not burne nay it doth not singe the beleever because he hath this garment upon him 1 Thes 1. 10. 'T is a beleevers comfort that the wrath of God must burne Jesus Christ before it can burne him The hottest flames cannot so much as touch the body till they have burnt thorough the garments The wrath of God cannot seize any more on Christ he hath laine under it once for ever and therefore it shall never seize upon the beleever that is incircled about with Christ as the body is with the garment The fire cannot devoure the man while the screen stands between him and the flame Jesus Christ is a beleevers screen which stands continually between him and the devouring flame of Gods anger 5. Garments are for the warmth of the body 'T is a great piece of the providencial care of God that garments that have no heat in them should give warmth to the body Job 37. 17. The garments receive heat from the body and then they keep the body warm Job 31. 20. if he were not warmed with the fleece of my sheep Jesus Christ is in this respect truly a garment to the soul he keeps the soule in a good warmth There is indeed no spiritual warmth till Christ have wrought it and when it is wrought 't is preserved by vertue of this garment The two Disciples were very chill as cold as yee till Christ wrought a holy heat in them then they began to glow yea to burne Did not our hearts burne within u◠c. Luke 24. 32 if you finde any holy heat within you you are to attribute it to this heart-warming garment as to the onely cause of it The Ordinances would never heat you if Christ did not first heat them We are by nature as cold as that childe was when his spirit was departed 2 Reg. 4. 34. And yet Jesus Christ by laying himself upon us chafes us into a lively warmth 6. Garments are used for distinction They difference one sex from another God would have the sexes distinguished visibly by their apparel Deut. 22. 5. The man shall not put on that which appertaineth to the woman c. And as they distinguish sexes so they should distinguish the conditions of men they that weare
he is pursâ—ed makes streight to his Fathers lap and there he is hid Fifthly He is the Churches Husband Ephes 5 25. The house of the husband is the wives Garison There she is hid and protected as well as nourished ESAY 32. 2. And a man shall be as a hiding place X. SERM. at Mary Wolnoth Lon. Feb. 22. 1651. from the winde THe Doctrine was that Jesus Christ is unto a Beleever a hiding place from-the Winde The Uses are three Information Exhortation Consolation 1. For Information This consists of foure Branches 1. That Beleevers are Christo chari very precious in the esteem of Christ Beleevers are persons of great worth They are called excellent ones Psal 16. 3. They are more excellent then any persons in the world besides They are flowers roses and lilies the best of flowers Cant. 2. 2. They are fine gold others are the drosse of silver Jer. 6. ult They are wheat others are Lam. 4. 2. but chaff Mat. 13. 30. They are precious stones others are but common stones They are light others are darknesse Their worth appeares by this that Jesus Christ hides them in times of danger Men do not use to hide rubbish or lumber but their jewels their writings things of value The Saints are the jewelâ— of Christ they are the jewels of the Crown Christ will lose all rather then one of these Mal. 3. 17. They shall be mine in that day when I make up my jewels They are Gods hidden ones Psal 83. 3. Jesus Christ will venture all the world to save one of his Saints While he is able to protect himself he will protect them they are his very members a part of himselfe he keeps them with the same care he keeps himself Wicked men look upon them as vile and mean things but Christ accounts them his precious ones he keeps the very number of their haires Mat. 10. 30. It was asigne that Jacob respected Rachel and Joseph more then all the rest of his houshold because he was so careful of their preservation Gen. 32. 2. He puts the handmaids and their children foremost then Leah and her children and then Rachel and Joseph If there be but one place of safety to be found in the world Jesus Christ wil put the beleever there The Scripture saith that Noah found favour in the eyes of the Lord Gen. 6. 8. How is this grace of God to him evidenced When all the world was exposed to the violence of the deluge God takes care to make an Ark for his preservation 'T is a signe of the precious thoughts of Christ towards his Saints that he makes himselfe a hiding place for their preservation Though they be never so meane in the eyes of men they are incomparably precious in the esteem of Christ 2. How impossible is it that any true beleever should eternally perish The Scripture saith that they can never perish John 10. 28. They may seem to be lost in the judgement of men they may be at lost in their own apprehension but they cannot be lost Amongst other reasons this is one Christ hides them Satan must storme and level this hiding place before he can reach a beleever to destroy him The treasury must be broken before the treasure that is hid in it can be carried away the jewels cannot be taken away before the chest that keeps them be broken The hiding place must be entred before that which is hidden in it be removed Christ stands between his Elect and danger The Devil must pierce Christ himself before he can touch a Saint to destroy him The beleever is hid in Christ and Christ must suffer before he can suffer Jesus Christ did once conquer the devil for the beleevers freedome and the devil must conquer Christ before he can finally overcome the beleever 3. See here the al-sufficiency of Christ He is to his holy ones every thing they stand in need of He is their life he is their food he is their rayment and he is their hiding place A hiding place is as necessary sometimes as meat and cloathing The Saints here are militant they could not live if they were not hid Though Christ were every thing else yet if he were not an hiding place he were not enough but he is a hiding place as well as food Jesus Christ serves all the necessities of the soul The Saints of God are in Scripture compared to sheep John 10. 14. Now a fold is as necessary for sheep as pastures as the pasture preserves them from starving so the fold preserves them from worrying Christ now is both fold and pasture and so a sufficient shepheard The Church of Christ is compared to an Army Cant. 6. 10. A place of retreat is as needful to 〈…〉 any other provision Christ iâ—◠〈◊〉 plâ—ce to his souldiers he doth not feed and cloath them but he hides them too He doth not onely give them ammunition to fight when they are in the field but he is a hiding place to them when they are heaten out of the field The Church of Christ is compared to a ship Esay 54. 11. A haven is as necessary for a ship as either Masts or Sailes or Anchors Jesus Christ doth not onely provide Sailes and Tackling for his ship but he provides a Haven also yea he himself is the Haven when his ship is weather-beaten by long voyages and sharp stormes he brings her into the Haven and there she 's out of danger â—e is fit for all the exigencies and necessities of the soul a compleat al-sufficient Saviour 4. The misery of those who are out of Christ. One great work of the Ministery is to discover the misery of a Christlesse Condition All unbeleevers are without Christ Though they be in Christ by outward profession yet they are without Christ in regard of saving union Eph. 2. 12. The misery of being uninteressed in Christ is unspeakable even in this regard that he is without a hiding place No greater embleme of misery then to see a man in a sharp storm without a shelter He that is without Christ hath neither shelter for soule nor body When men assault him when devils tempt him when sinne sets upon him he hath no place to retire to where he can can have any security He that is without Christ hath not one bush to defend him either from men devils his own conscience or from the indignation of God He lies open to all the hostile incursions of men devils of the wâ—â—â—h of God which is as a consuming fire All his confidence is but as the shadow of a spiders web which will neither keep him warm nor safe Vse 2. Exhortation 1. Let not beleevers be inordinately afraid in times of danger Should such a man as I flie saith Nebemiah and who being as I would go into the Temple to save his life Neh. 6. 11. A fear of providence becomes the people of God as well as others but feare of anxiety or distrust should be
Our Saviour heares this dispute and steps in with them in his own person 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are of ability or strength 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is spiritually stronger conceitedly so is a whole man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies necessity and usefulnesse Rom. 12. 13. contributing to the necessities of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6. 8. Your heavenly Father knows what things you have need of c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that are whole as before they can make no use they have no want of a Physician A Physician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—re sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are evil affected 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis a right temperature of body 'T is 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 'T is 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 'T is 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 backslâ—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 paâ—fiâ— 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
disease that ever was in the world and the cause of all that ever followed 5. Sinne is a disease that cannot be cured by any natural medicine in the world No drug in the Apothecaries shop is able to heal this disease Jer. 2. 22. Though thou wash thee with nitre and make thy self never so cleane c. There is no bodily disease but there is something in nature if it could be found out able by Gods ordinary blessing to cure it But there is nothing in nature can heal sinne There is but one medicine in all the world able to cure a diseased soul and that 's the blood of Jesus Christ 6. Sin is the most loathsom diseâ—se iâ— all the world and the most infectious The small pox the pestilence the leprosie these are delightful pleasant diseases in respect of sinne Sinne doth pollute every thing it comes neer it pollutes the conscience it pollutes the Ordinances it pollutes relations it pollutes persons it pollutes Nations If it were possible that one drop of sinne could come into heaven it would turn heaven into hell It 's compared in Scripture to all loathsome things 'T is compared to the plague of pestilence of leprosie 1 King 8. 38. The leprosie in the Law was a type of it It 's compared to poyson Psal 140. 3. To the vomit of a dog Vid. 2 Pet. 2. 22. It s called filthinesse Abomination Lewdnesse All the things that are loathsome in the world are used in Scripture to shadow out the loathsomnesse of sin There is a disease called the foul disease Sin is a fouler disease then that 7. Sinne is a propagating disease Not onely because it spreads over the whole man but because it spreads it self to posterity it descends from parents to children Some bodily diseases they say are hereditary yet not so hereditary but some children scape them But this is a sicknesse that conveys it selfe to all a mans posterity This sicknesse is interwoven in the very essence of a person which he doth together with his being communicate to all his seed As a man begets a man so doth he get a diseased man Enosh The Uses of this 1. Oh the multitude of sick persons that are in the world There is not one person living but is lesse or more troubled with this sicknesse The world is nothing but a Hospital of sick persons There is not a family in which this plague of sinne is not In many things we offend all The root of the matter is in the best of us Esay 64 6. 2. What 's the reason that there are no more cryings out of this sicknesse Sinne is a sicknesse and yet few bewaile it Other sicknesses are lamented You cannot meet in any company but you shall heare men cry out of their sicknesses One man of his Gout another of his Stone another of his Consumption c. but little spoken of sinne The reason is because sinne is a spiritual disease and so not discerned but by grace And this is indeed the dreadfulnesse of this sicknesse that it kills many before they feel it it sends men to hell before they know themselves to be sick 'T is with sinners as with the drunkard in the Proverbs Chapter 23. 35. They have stricken me and I was not sick 3. They are not your enemies that are solicitous to keep you from sinne Naturally we account them our friends which would prevent us from painful diseases and yet we naturally account them our enemies who would prevent us from falling into sin I hate him saith Ahab of Michajah 1 Kings 22. 8. A wicked man hates none so much as those that would preserve him from sinne Well whatever you think they are your best friends and that you will acknowledge another day If you should be at the door of an infected house ready to go in and one should whiâ—per you in the ear Sir the plague is in that houâ—e have a care of your self would you reproach him nay would you not thank him Why will you think them your enemies that would preserve you from sinne They know the dreadfulnesse of this sicknesse and they would preserve others from falling into it David blesses God for Abigail and gives her many thanks for her great care of him 1 Sam. 25. 32 33. God sets it down for friendship and whether you be saved or damned you will clearly see it another day 4. Watch against sinne as you watch against sicknesse How cautious are many men of their bodily health They will eat and drink nothing that may prejudice their health If they know any thing that will disturb the quiet of their bodies they will not meddle with it though their affection be never so much inclined to it And why will you not be as cautious of sinne Take heed to your selves remember swearing is a sicknesse lying is a disease pride is a sicknesse c Avoid all occasions of sinne all temptations to it Pray against it watch against it Sinne is a sicknesse will keep you out of heaven sinne is a sicknesse which will provoke God to hate you Keep sinne out of your family Let not liars swearers drunkards c. lodge a night under your roof Psal 101. 7. No sicknesse is so catching as sinne is All men have the root of it an inclination to it in their hearts Preserve your children from this sicknesse 'T is worse then the small-pox worse then the plague Other diseases will kill the bodies of your children sinne will kill both body and soule Keep watch and ward over your hearts over your families that sinne may not enter thither nor that any of yours may go where this catching sicknesse is 5. What cause have they to blesse God that are cured of this disease We are never perfectly cured of it till we come to heaven we shall have some grudgings of it while we live here But when sinne is pardoned then 't is healed Psalme 10â— 3. When grace is thoroughly wrought then is sinne healed 'T is healed as to the guilt of it that is done away 'T is healed as to the damnation of it 'T is the reigning sinne that is the damning sinne And 't is healed in part as to the pollution and filthinesse of it 'T is in a sure speedy way of healing How glad are men when they are healed of old diseases A man that hath been troubled with the Stone Gout Head-ach for many yeares how glad how thankful is he when he is recovered he will be telling every one of the man of the medicine that cured him Let them whose spiritual sicknesse God hath healed be very thankful and blesse his name David calls upon his soule to praise God for this kindnesse Psalm 103. init Though you be full of other infirmities yet be of good cheer the damning sicknesse is healed 'T is better to have a healthy soule in a crazy body then to have a found body and a diseased soule And shew your thankfulnesse for your
a quickning vertue There is that in him which is proper for all diseases The Evangelist tells us that when sick persons resorted to Christ in the days of his flesh there went vertue out of him and healed them all Luke 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no vertue could have gone out of him if all vertue had not been treasured up in him Christ hath eye-salve for blinde eyes mollifying grace for hard-hearts enlivening grace for dead soules humbling grace for proud minds God hath given him fulness of all things necessary for sick soules and wisdom to apply the same for the benefit of those that repair to him Secondly how Christ heales spiritual Diseases 1. He heales by justification Sinne brings guilt Lev. 5. 2 3 4 5. Rom. 3. 19. Every sinne makes the creature liable to wrath This guilt is removed by the grace of justification Jesus Christ applies his spotlesse and perfect righteousnesse to the soule and thereby actually removes the guilt of sinne and makes the sinner as pure in the sight of God as if he had never offended Of this the Apostle speaks Romans 5. 18 19. This is called in Scripture the covering of sinne Psal 32. 1 2. Blessed is the man whose unrighteousnesse is forgiven and whose sinne is covered Christ draws the vaile or garment of his own merit and obedience over the spotted soule of a sinner and thereby covers all his guilt In this respect a sinner is perfectly healed Though sinne abide in him yet the guilt is taken away so that it shall never redound upon the person for condemnation Hence it is that God is said not to behold iniquity in his people Numb 23. 21. Of this healing the Psalmist speaks Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Of this healing we are to understand that in 2 Chron. 30. 20. The Lord hearkened to Hezekiah and healed the people He did not reckon nor impute the guilt of that sinne to the people 2. He heales the soule by sanctification Every sinne hath filthinesse in it as well as guilt It is of a defiling nature and leaveth defilement upon the soule of the sinner Matth. 15. 11. Hence it is that sinners are said to be filthy creatures Rev. 22. 11. and Psal 14. 3. they are altogether become filthy This is called Macula or labes peccati the spot or staine of sinne Corruption pollution c. It doth immediately follow every offence of sinne and remaines when the act of sinne is over Look as waters when they break their banks and over-flow the earth leave a filthy slime and sediment behind them so all sinful acts leave upon the soule a filthy slime of corruption This filthinesse Jesus Christ heales by Sanctification He doth by his Spirit plant the seeds of grace in the heart he doth make the soul partaker of the divine natuâ—e 2 Pet. 1. 4. He doth cause all old things to passe away and all things to become new 2 Cor. 5. â—6 He doth write his Lawes in the heart of the sinner Jer. 31. 33. He doth sprinkle cleane water upon the sinner whereby he is cleansed from all his defilements Ezek. 36. 25. And by this meanes the filthinesse of sinne is healed This Sanctâ—fication hath two parts the one is mortification whereby the body of sinne is wasted Rom 8. 13. and Col. 3. 3 5. The other is regeneration or the spiritual resurrection whereby the inward man is strengthened and renewed from day to day the one is the putting off the old man the other is the putting on the new man Now although the sinner is not healed perfectly and at once of the filthinesse of sinne by Sanctification as he is of the guilt of sinne in regard of justification because this is a real change and therefore it 's carried on successively and gradually whereas justification is onely a relative change and therefore is perfect at once yet he is in so sure and certaine a way of healing that Jesus Christ will never let him go out of his hands till he be fully cured He is perfectly healed in respect of parts already and he shall be perfectly healed in respect of degrees he shall see the day when there shall not be the least speck of sinne or filth either upon the soul or body Thirdly the excellency of this Physician above all other Physicians This appears in many respects 1. In regard of the Subject Other Physicians have to deale onely with the body All their businesse lies in the temper constitution parts of the body in preventing removing diseases that annoy the outward man Their line reacheth no farther The soule is not the object or subject of the Physicians Art But now the chief part about which Christ is employed is the soul the conscience the affections the inward man He heales the distempers of the heart which other Physicians as Physicians can neither know nor heal Vid. Esay â—1 1. 2. Jesus Christ is a Physician for all diseases There are some diseases which are opprobria medicorum no Physician in the world is able to cure them But Jesus Christ can cure all diseases all kindes of diseases and every individual disease He knows the cause of every disease and therefore he can cure all Some Physicians though they have a general skill in all diseases yet their excellency lies sometimes in one or two which they have studied more then others and about which they have been imployed more then in others As some Divines are better versed in some one or two Controversies then others so c. But Christ is as exact in all spiritual diseases as he is in any disease He is as good for the diseases in the head as for those that are in the heart and for those that are in the affections as for those that are in the head He can cure ignorance pride unbelief discontent impatience hardnesse of heart c. and he can cure one as well as another that is he can cure all Christ never yet met with a spiritual distemper which he was not able to call by its right name and to prescribe a fit medicine for It 's said of him in the Gospel That he cured all manner of diseases John 5. 4. He can cure all manner of spiritual diseases 3. Jesus Christ can give no hurtful medicine The most learned Physician in the world being he knows but in part may prescribe something which is not proper for the disease unlesse they had spectacles to see into the body they may be mistaken but Christ cannot be mistaken He never appointed any thing but what was fit yea nothing but what was best for the patients condition And indeed Christs Physick is therefore proper because he prescribes it Other Physicians appoint such receipts because they are proper but Christs receipts are proper because he prescribes them If he will use a plaister of clay and spettle it is therefore right because he will use it John 9. 6. That which
communication of the Divine nature to them cause them to become the servants of righteousnesse Of this the Apostle speaks Rom. 6. 18. Being made free from sinne ye became the servants of righteousnesse This is the work of Sanctification Of this the Apostle speaks Tit. 2. 14. Who gave himselfe for us that he might purifie us unto himselfe c. Christ takes off the yoke of sinne and puts on the neck the yoke of grace This the Apostle fully expresses Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 3 The condemnation of sinne The wages of sinne is damnation Rom. 6. ult Jesus Christ is a horne of salvation to his 〈…〉 for he hath 〈◊〉 the wine 〈…〉 anger and suffered the 〈…〉 their sinnes for them Of 〈…〉 speaks in 1 Pet. â— 2â— Who his 〈…〉 sinnes in his body c. And the 〈…〉 affirms Rom. 8. 1. That there i◠〈…〉 to them that are in Christ Jesus Thus in respect of sinne Christ is a horne of salvation 2. In respect of Satan Satan is a sworne adversary to the Elect. He goeth about continually like a roaring lion seeking how he may devoure them 1 Pet. 5. 8. There are three things in respect whereof Christ is salvation to them from Satan 1. The Dominion of Satan The Elect are by nature as well as others the bondslaves of Satan Eph. 2. 2. they are his servants by nature and by their own voluntary sinfulnesse they have enslaved themselves to his bondage more Of this the Apostle speaks 2 Tim. 2. 26. Now Jesus Christ is salvation to the Elect from this estate He doth at the conversion of the Elect cut the cords and unloose the chaines by which the devil holds them fast in bondage Of this our Saviour speaks Luke 11. 21. By his death he did triumph over him Col. 2. 15. and at the moment of our conversion he doth actually put us into the possession of this victory Acts 26. 18. He doth then turn us from the power of Satan unto God 2. The temptations of Satan Satan as he tempted Christ the Head of which we reade Mat. 4. 1 2 3. so doth he not cease to assault and tempt all his members The more visible Christs image is in any person the more violently doth the devil assault him The Apostle speaks of this as in many other places so fully in Eph. 6. 12. Now in this respect Christ is salvation to them He stands by them that these temptations may not prevaile over them He interposeth himself between them and the teeth of this roaring lion that he may not have his will on them Of this our Saviour speaks Luk. 22. 31 32. 3. The accusations of Satan The devil is called in Scripture The accuser of the brethren Rev. 12. 10. and he is a diligent creature at this work for he accuseth them day and night before the Lord. There are many imperfections and weaknesses in the children of God they do too often step aside out of Gods way we have too many sad instances of the truth of this in Scripture which I need not name The Devil takes occasion from these to accuse us not onely to men but to God He that turnes every stone to hurry us into sinne doth when he hath overcome us represent all to God against us in the ugliest shape he can that he may hinder mercy from us Yes he is so malicious that when he can have nothing visibly to lay to our charge he will pretend something as we see in the case of Job Chap. 1. 9 c. Ch. 2. 4 c. Christ now is a horne of salvation to us in this respect He stands continually pleading for us at Gods right hand as soone as Satan puts in a Bill Christ puts in an answer and so doth cast out and nullifie all his Accusations Thus is he salvation to them in respect of Satan 3. In respect of â—â—n 〈…〉 by men both in theâ—◠〈…〉 spiritual estate 1. In their outward 〈◊〉 Men 〈…〉 against them they 〈…〉 because they 〈…〉 image they have so much of the 〈…〉 Because I have chosen you out of the 〈◊〉 therefore doth the world hate you John 15. 19. The great ones of the world they rise up often against them and vex them c. Now Christ is salvation to them in this regard Sometimes breaking the hornes that devoure them Sometimes melting the hearts of their devourers making their enemies their friends Sometimes removing them from them that would break them alwayes delivering them from the evil and hurt of the attempts made against them turning them for their greater and best good He makes their vinegar better then their wine Of this the Apostle was confident in his own case Phil. 1. 19. This shall turne to my salvation through your prayer and the supply of the Spirit of Jesus Christ. Christ is a horne even of temporal salvation to the Elect in this regard He makes your troubles as good friends to you as your comforts He makes your worst conditions work together for your best good 2. In your spiritual estate Christ is salvation to you from men in two respects First In regard of the corruptions of the world Wicked men give wicked examples and by the example of one wicked man others are corrupted Now albeit the Godly are sometimes infected in regard of some particular acts yet are they saved from the general corruptions of wicked men amongst whom they live Jesus Christ keeps them from soyling themselves as others do This is that which is recorded of the Angel of the Church of Pergamus Rev. 2. 1â— and of those few in Sardis chap. 3. 4. Thâ—s was Noah saved in that corrupt age in which he lived Gen. 7. 1. Secondly â—n regard of the evil counsels of men Wicked men are of the same minde with the devil their father They are daily tempting inticing alluring and perswading the godly to walk with them in their wayes Joseph was tempted by his Mistresse Gen. 39. 7. This is put in amongst the Catalogue of the sufferings of the old Martyrs that they were tempted Heb. 11. 37. Christ the great Counsellor of his Church saved all these from yielding to such temptations Though they are sometimes ensnared yet they are againe brought off by Christ from those ensnarements and Christ gives them power afterward the more to resist them and to abhor them II. Positively Christ is salvation 1. In respect of grace 2. In respect of glory Jesus Christ is eternal salvation unto the Elect. All that salvation which hath been mentioned before is in reference to this which is the upshot of all He therefore saves them from sinne from the devil from men that he may bring them to this eternal happinesse He is called in Scripture eternal life 1 John 5. 20. The Authour of eternal salvation Heb. 5. 9. The salvation of Israel Psal 53. 6. The Captaine of our salvation Heb.
of the Israelites out of Egypt into Canaan which place was assigned unto them by lot as we reade in the book of Joshuah Then were the Jews in a more conspicuous manner formed into one Polity or Common-wealth and from that time the separation began That which made this separation was the Ceremonial worship which God established in that Church or Nation according to which they and their posterity were to worship God This separation continued from that time untill the death and resurrection of Christ During all this long tract of time there was a manifest separation between the Jew and the Gentile But now Christ hath as a corner stone made a firme union between these two so that the Jew and Gentile are brought together under the same worship This is done by the abolition of the Ceremonial Law Christ hath taken down this wall of separation and so made both one Church The Apostle treats largely of this in Eph. 2. 13 14 15 16. He is our peace who hath made both one and broken down the middle wall of partition between us c. The Jew and the Gentile are now made one house by the death of Christ 2 In reference to the spiritual union of beleeleevers one with another We reade often in Scripture of spiritual fellowship and communion between beleevers The Apostle Phil. 2. 1. speaks of the fellowship of the Spirit and Phil. 1. 5. He makes mention of their fellowship in the Gospel So 1 John 1. 7. saith the Apostle If we walk in the light as he is in the light we have fellowship one with another This spiritual communion or fellowship doth consist First In mutual affection one to another One Saint loves another though they have never seen the faces one of another Secondly In participation of the same graces and priviledges They are all like one another They partake of the same gifts of the same Graces the same Reconciliation the same Adoption the same Sanctification the same Salvation that belongs to one belongs to them al. This is that which the Apostle mentions Eph. 4. 4 5 6. From hence it is that the Scripture calls the salvation of the Elect Common-salvation Jude 3. because it's common to all the Elect. The same graces which are wrought in one Saint are wrought in another though perhaps different in degree Thirdly In the performing of mutual offices one to another They pray one for another they give thanks for the good of one another they grieve for one anothers evils they beare one anothers burthens they rejoyce in one anothers comforts they supply one anothers wants both outward and inward as far as they are able The Apostle speaks of these mutual offices which beleevers by vertue of that fellowship which is between them owe one to another in that 1 Cor. 12. 26 Now it is in and through Christ that union and communion of Saints one with another is made Our communion with Christ is the foundation of our mutual communion which we have one with another John 17. 23. I in them and thou in me that they may be made perfect in one 'T is this uniting corner stone that brings every particular stone of the building into one For our mutual union one with another is in him who is the head of the union The Apostle speaks fully to thâ—s in Eph. 1. 10. That he might gather together in him all things both which are in heaven and which are in earth The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to a head All the Saints of God that are were or shall be both those that are gloriously triumphing in heaven and those that are yet militant on earth are gathered together to a head in Jesus Christ Membership with him is the foundation of mutual membership which we have one with another This is the second 3. In regard of Direction The corner stone is that which gives the builders direction how to lay and place all the other stones If the several stones of the wall be not laid level to the corner stone the whole building is spoiled He that would build right must have his eye to the corner stone Jesus Christ is a beleevers Direction and Rule in all spiritual things that which is not done by Christs Command or example or by some direction from him is not wel done Learne of me saith our Saviour for I am lowly and meek-hearted and ye shall finde rest to your souls Mat. 11. 29. Jesus Christ is the beleevers pattern His Word and his example we must have an eye continually upon if we would not miscarry He that saith he abideth in Christ he ought so to walk as he walked 1 John 2. 6. Lay all things level to Christ and then act vigorously I have given you an example that ye should do as I have done to you John 13. 15. Nothing will either be lasting or comfortable which doth not runne parallel with the line of Christ 4. In regard of Beauty Skilful builders place the strongest stones in the corner because of bearing and the fairest stones because of beauty If the corner stones be graceful the whole building is the more comely Psal 144. 12. More Art is bestowed on the corner stone then on any other part of the building Iesus Christ is the beauty of the spiritual building If this one stone were taken away the whole building would be an uncomely heap One Christ hath more bâ—auty in him then ten thousand Sainâ—s Psalm 45. 2. Thou art fairer then the children of men The fairest Saint is but an Ethiopian if compared with Christ He is in respect of his beauty compared to the Lily and Rose which are the most beautiful of all flowers Cant. 2. 1. The blinde world looked upon him as deformed Esay 53. 2. There is no forme nor comelinesse in him but those that know him admire his beauty Look upon him in his Divine Nature and so he is more beautiful then the Sunne Look upon him as man and so he is exceeding beautiful No doubt but his body for the outward feature of it was very comely 'T is a Rule which Divines have That which God doth immediately he doth most exactly And for his soule that had more grace in it then is in all the sons of men laid together His soul was unsoyl'd by sinne and it was richly furnished with all grace God shewed more of his Art and skill in Iesus Christ then upon all the stones of the building besides The beautiful Angels are black if compared with Christ This is the first particular 2. For the second Christ differs from all other corner stones in five respects 1. He is a living stone The corner stones of all material buildings are inanimate But Christ hath life in him 1 Pet. 1. 4. He hath life in himself and he communicates life unto the whole building From him all the stones of the spiritual house are called lively stones ver 5. Ye also
hath taken up a prejudice though they be never so deserving Ahabs prejudice against the Prophets of the Lord would not suffer him to heare them 1 Kings 22. 8. 1 PET. 2. 6. XXII SERM. at Mary Wolnoth Lon. Febr. 20. 1652. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precious I Proceed to the Uses which are 1. Information 2. Examination 3. Exhortation 1. For Information This teacheth a twofold lesson 1. The exceeding great glory of the Church of Christ. The Scripture tells us that the Church of God is a glorious body Though the Church taken in its more large acception as it contains all visible professors be in many respects lesse glorious because o◠the mixture that is in it it being a field wherein is both wheat and tares Mat. 13. 24 25. Mat. 3. 13. Mat. 13. 48. a barn floore wherein is both good corn and chaff a net in which are fishes good and bad yet the Church of God more strictly taken for the number of them that are effectually called the invisible Church is a very glorious society The Apostle calls it a glorious Church Eph. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's glorious as in regard of the holinesse of the members so chiefly in regard of Christ the glorious foundation A house whose corners are laid with precious stones and whose superstructory stones are all lively stones must needs be glorious Never such a building in the world as the Church of God is See how the Evangelical Prophet describes it Esay 54. 11. O you afflicted tossed with tempests and not comforted behold I will lay thy stones with faire colours and lay thy foundation with Saphires c. 'T is much like that description which is made of it Rev. 21. 10 11 12 c. Every thing which is in the Church makes for the glory of it Glorious in its members who are cloathed with the glory of God glorious in regard of the worship which is there used and of the Ordinances there dispensed in regard of the Doctrine there there maintained Calvin I remember understands by those precious stones mentioned Esay 54. 11 12. The variety of the gifts and graces of God to his people Paul understands by the same precious stones the doctrine taught in the Church 1 Cor. 3. 11. The Church is glorious both in respect of the doctrine and of the various gifts and graces of God dispensed amongst the members of it But the great glory of all lies in the foundation-stone Jesus Christ That must needs be a precious building which hath its foundation on such a precious stone as Jesus Christ is who it as far above all precious stones and a great deale more then they are above common stones For the setting out of this consider how Christ excels all other precious stones 1. He excels them in largenesse Other precious stones are but of a small dimension and of a very little weight You may put many of the largest that ever were seen into a small Cabinet but Jesus Christ is very great As God he is infinite without dimension filling heaven and earth with his presence See how the Prophet speaks of the infiniteness and incomprehensiblenesse of Christ in regard of his divine nature Esay 40. 12 13. Who hath measured the waters in the hollow of his hand and meted out the heaven with a span and comprehended the dust of the earth in a measure and weighed the mountaines in scales and the hills in a ballance That all this is spoken of Christ appeares from verse 11. where he is prophecied of as the Shepherd of his flock 2. He excels them in duration Other pearles and precious stones are of a perishing nature they may be defaced broken dissolved they may lose their beauty There 's a day coming when they shall be melted away into nothing Cleopatra dissolved a pearle of very great worth by the Art of Chymistry and drank it at one draught to her Antonius But Jesus Christ is a durable precious stone Neither time nor eternity will be able to dissolve this stone His beauty cannot be lost or dimished He never will have any flaw or crack or spot in him in the eyes of those that are able to judge aright of him His brightnesse is an unfading brightnesse The heavens and the earth fade and wax old like a garment but Jesus Christ is still the same and his years have no end Heb. 1. 11 12. And 3. He excels them in the multiplicity and perfection of his properties There is not any precious stone that hath all excellencies and vertues in it Some excel in one property some are excellent for another vertue Whether their medicinal vertues be considered or their other excellencies as their colour their forme their roundnesse c. One excels most in this kinde another in that But the vertues and excellencies of all pearls and precious stones meet in Christ Whatsoever perfection is to be found in any created stone the same is to be found in Christ The properties of the Saphire the Diamond the Chrysolite the Sardonix the Amethist and of all other stones meet in Christ alone And then they are all in him in a farre more transcendent manner then they are in any of these His brightnesse is above the brightnesse of the Diamond his whitenesse far exceeds the whitenesse of the Pearl The medicinal and physical properties that are in Christ are far more excellent then those that are in other precious stones Some Pearls they say do strengthen the heart others clear the sight others remove the vertigo or dizzinesse of the head and many other useful properties are recorded by learned men but none of them are so excellent in any of these kindes as Christ is for he removes and heales the distempers of the soule and minde as well as of the body he cures the spiritual eye-sight Rev. 3. 18. He cures the troubles of the conscience which no other precious stone can do being never so artificially used He being rightly applyed and taken cures the soul of sinne removes guilt which none other precious stone can do The neck-lace of pearle cannot cure the wounds of conscience the girdle of diamonds cannot remove tremblings from the spirit the costly jewel in the bosome cannot quiet the heart throbbing for sin or Gods departure all this Christ can do And 4. He excels them in this that he hath no hurtful qualities Other precious stones have a killing quality powder of diamonds they say is poysonful put in the bowels or throat takes away life presently But Jesus Christ hath no destructive quality He is occasion of hurt to none but to him that refuseth him Put all these together and it will appeare that the Church of God which is erected upon and united unto such a precious foundation must needs be a glorious Church 2. The great riches of true beleevers A member of Christ how poore soever he is in regard of outward riches yet he is the richest man in
infirmities One sinne is more talked of then an hundred acts of holinesse This is a stumbling block to the wicked See what God saith of Davids sinne 2 Sam. 12. 14. They that would learne nothing by Davids piety did take offence at his sinne Though it be unreasonable that men should be offended at Christ for the failings of his servants yet it is ordinary 4. The sad Apostasie of those that have professed subjection to him There are in Christs family many rotten-hearted professours The falling of these is an occasion why many are offended at Christ Our Saviour speaks of this Matthew 26. 56. The fall of such hardens the hearts of many against Christ and his Religion John 6. 66. Thus much for the first particular the occasion of this offence 1 PET. 2. 8. A stone of stumbling c. XXIV SERM. at Mary Wolnoth Lond. March 27. 1652. SEcondly Quae causa How it comes to passe that so many are offended at Christ The Reasons are such as these viz. 1. Ignorance of Christ Blindnesse is one great cause of natural stumbling John 11. 9 10. If any man walk in the night he stumbleth because there is no light in him The spiritual blindness of the minde is one principal reason why the world stumbleth at Christ They know not the glory of his person they know not the excellency of his Doctrine they know not the nature of his Kingdome therefore they take offence at him This is that which the Apostle mentions 1 Cor. 2. 8. This ignorance of Christ ariseth partly from want of studying his Word They do not search the record which is given to Christ in the Scriptures partly from their infidelity they will not believe the report given of him by such a have the knowledge of him The Prophet speaks of this Esay 53. init The worlds blindenesse is the cause of the worlds offence Consult those two texts and the trath of this will appeare The one is Prov. 3. 21 22 23. The other is Mat. 15. 14. The blindnesse of the Pharisees did arise from the grosse ignorance of the Pharisees 2. Precipitancy and rashnesse Though a man have eyes to see yet if he be heedlesse and rash his foot may stumble in a plaine way A carelesse eye occasions a stumbling foot The greatest part of men are heedlesse in spiritual matters They rush on as the horse rushes into the battel Jer. 8. 6. The Scripture speaks of pondering the steps of our feet 'T is the Wise-mans counsel Prov. 4. 25 26. Most men neglect this counsel in the things of Christ They walk at all adventure turning their eyes now this way now that way and through their carlesnesse and indiscretion in not examining things they take offence and fall The Apostles advice is to try and prove all things 1 Thes 5. 21. Advisednesse and deliberation in the matters of God is a special vertue Most men are of a hurrying spirit and this makes them stumble 3. Heart distemperednesse A man that hath either un intoxicated head or a diseased body soon stumbles Wicked men have hearts full of distempers There are many unmortified lusts in their hearts which they are not willing to part with pride passion uncleannesse c. These are indulged These they will not part with They love some sinne better then Christ and because they cannot have Christ and their sinnes they are offended This is hinted to u in the text Such as stumble at the Word are said to be disobedient He that allows any sinne unrepented of in his heart will sooner or later stumble at Christ See Luke 16. 14. The Pharisees who were covetous derided Christ Our Saviour tells them they could not serve God and Mammon and they being given to covetousness were scandalized and derided him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they snuffed at him as the word signifies Walking in uprightnesse and being without offence are joyned together Phil. 1. 10. An bypocritical and profane heart will be a stumbling heart He that walks up to the knees in mire may easily stumble Wicked men walk up to the very loynes in the mire of sinful distempers and this causes them to be offended at Christ The way of the righteous saith Solomon is made plaine Prov. 15. 19. It 's raised up as a Causey Godly men walk in plaine even wayes wicked men walk in rough uneven myry wayes therefore they stumble at Christ They are burthened with the load of sinne therefore they stumble 4. Hatred of Christ Hatred will take offence at every thing done or said by the person hated As love doth interpret all to the best so hatred interprets all to the worst Ahab hated Micaiah and therefore took offence at every thing he said You may read the story 1 Kings 22. 8. Now wicked men haâ—e Christ with a perfect hatred There is dissimilitude between Christ and them and because of that cruel hatred They are impure Christ is pure they are unholy Christ is holy As similitude breeds love so dissimilitude creates hatred You reade Luke 19. 14. that Christs own Citizens hated him Christ is hated not only by foreigners but by them of his own houshold Where there is hatred there will be offence Mat. 24. 10. Many shall be offended and they shall hate one another Till the soul lay aside its hatred it will not cease to stumble at every thing of c. 5. Vnbelief Infidelity is the cause of stumbling This may be gathered clearly from the text compared with the foregoing ver unto you that believe he is precious but unto them that are unbelievers he is a stone of stumbling Most men walk by sense and not by faith they see the outside of Christ in his Gospel but they do not see the beautiful inside of Christ they see that in Religion which appeares unpleasing and bitter but they want faith to see that which is sweet and lovely therefore they are scandalized 6. The bad example of others Examples have a very great efficacy and operation whether they be good or bad good examples are great strengthnings to them that are good and bad examples are great provocations to them that are bad the Apostle speaks of this 1 Cor. 8. 10. Asahels lying dead in the way occasioned a stop in the march of others 2 Sam. 2. 23. One wicked man eyes the example of another and because he sees that such and such were offended at Christ especially if they be learned wise c. he upon that very example takes offence likewise Thus much for the explication The Uses are for Information Exhortation For information It teacheth us these four lessons 1. This may fortifie us against being dejected because of the offence which wicked men take at as causlesly It is too frequent to see wicked men scandalized at the people of God even for their holy actions They are offended with you for your prayers for your non compliance with them in their sinful wayes for their strict observing of the Sabbath
suppling oyntment dâ—opt upon it it had been stony to this present day Fourthly from the beautifying vertue of this oyntment learn two things 1. What true beauty is To be anointed with Christ to be filled with his graces to be made partaker of the divine nature this is beauty this is true beauty this is lasting beauty this is beauty that will commend us to God 'T is not he that hath the beautiful face but he that hath the beautiful soule that is accepted of God And then 2. He that would be beautiful let him anoint himself with Christ How vaine are persons in painting their faces Jezabels daughters abound 2 Kings 9. 30. as if they would mend Gods workmanship it was formerly whores customes Ezek. 23. 40. Anoint your selves once with this oyntment and all others will be unpleasant And then Fifthly from the healing quality of this oyntment learn two things 1. To acknowledge how their sores were healed Thou wast one full of wounds now they are bound up and healed Thou mayest blesse God for this balsome of heaven â—esus Christ otherwise thou hadst died of thy wounds 2. Get this oyntment into 〈…〉 Wise men will not be without healing oyntment in their houseâ— especially were they are farre from Chirurgion All our houses by reason of sin are no better then spiritual hospitals There 's no balme in Gilead that can heal one sore but this divine balm Jesus Christ get your vessels fill'd with this oyntment and all will be well pray that God would poure this oyntment into your wounded children and servants else they are but dead men LUK. 2. 25. Waiting for the consolation of Israel XXIX SERM. at Mary Wolnoth Lon May 29. 1653. THere are in this Chapter foure things observable concerning Jesus Christ 1 His nativity ver 1. to ver 21. 2 His circumcision verse 21. 3 The presenting of him in the Temple ver 22. to v. 41. 4 A proof of his prophetical office v. 41. ad finem In that part which speaks of his presentation in the Temple we have many things observable 1. The time of it ver 22. which was the fourtieth day after his nativity 2. The efficient cause of it his parents Joseph and Mary 3. The final cause of it this is declared ver 23 24. 4. The adjuncts accompanying this work These are principally two First the prophecy of Simeon verse 25. to verse 36. Secondly the prophecy of Anna concerning him v. 36 to 39. In this prophecy of Simeon we have 1. A description of some things concerning his person v. 25 26. And then 2. A declaration of his prophecy v. 27 c. His person is described two wayes First by his piety v. 25. init Secondly by his gift of prophecy this is expressed generally by the efficient cause of it v. 25. The holy Ghost was upon him particularly by the revelation which he received v. 26. His piety is set down by three graces 1. His justice or righteousnesse He was just 2. His devotion he was a devout man 3. His faith and hope in expecting the fulfilling of Gods promise concerning Christ This is in the text He waited for the consolation of Israel â—n which words we have two things 1. A description of what Christ is to his people 2. A 〈◊〉 of what Simeon did in reference to â—â—rist 〈…〉 him God had reveaâ—ed 〈…〉 by 〈◊〉 â—oly Ghost that Jesus Christ 〈…〉 before his soule went out oâ— the flesh 〈◊〉 â—he holy man beleeved this and 〈…〉 wâ—it for it From 〈…〉 two particulars we have this double Observation 1. That Jesus Christ is the consolation of Israel 2. That godly men do expect and wait for the accomplishment of divine promises even of such as are most unlikely to be fulfilled I begin with the first viz. Doct. 1. That Jesus Christ is that consolation of the Israel of God Simeons expectation was for the coming of Christ in the flesh as is clear from v. 25. He that is there called the Lords Christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consalation of Israel Christ is the only true consolation of all Gods Israel the consolation of Israel is a periphrasis of Christ the Messiah saith Piscator 1 See the type Noah was herein a type of Christ Gen. 5. 29. 2 See it in the prophecies They that foretold Christ prophecied of him as a comforter Esay 9. 3 6. Esay 40. 1. Esay 51. 3. Esay 52. 9 10. 3 See it in the Angels that proclaimed his birth Luke 2. 10 11. In opening of this doctrine I shall handle these three particulars 1. Who are meant by Israel 2. In what respects Christ is said to be the consolation of Israel 3. That he is the consolation of Israel only 1. For the first By Israel we are to understand true beleevers the members of the truly invisible Church so we find them called Gal. 6. 16. They are called Israel or the Israel of God in two respects First in reference to the people of Israel beleevers are like the people of Israel in three respects 1. In regard of their inward circumcision It was the badge of an Israelite and that whereby he was distinguished from all other Nations that he was circumcised Other Nations are called uncircumcision the Israelites are called ordinarily â—he circumcision Beleevers they and they onely are spiritually circumcised the foreskin of their flesh is mortified and cut off they are circumcised with the circumcision not made with hands Col. 2. 11. The body of sinne is truly mortified in them Hence they are called in Scripture the circumcision as the Israelites were Phil. 3. 3. We are the circumcision saith the Apostle speaking of beleevers which worship God in the Spirit a true Beleever is a true circumcised person 2. In regard of the Law written in their hearts It was the great priviledge of the people of Israel that they had the Law of God amongst them The Apostle mentions this Rom. 2. 2. And the Prophet David long before him Psalme 147. 19. Beleevers have this priviledge above all people under heaven that the Law of God is with them nay the Law of God is in them not the Law of nature but the Law of grace it is not onely written amongst them but it is written in them The Apostle speaks of this Heb. 8. 10. 3. In regard of their neernesse to God It was the great dignity of the people of Israel that they were of all people neerest to God Deut. 4. 7. They were Gods heritage his peculiar people separated from all people under heaven It is the great priviledge of beleevers that they are neerer to God then all other people They are neer to God in affection they are neer to God in relation Of this the Apostle speaks Eph. 2. 13. Thus they are called the Israel of God in regard of the people of Israel Secondly in reference to the 〈…〉 rael Israel is Jacob he had that name 〈◊〉 him of God Gen. 32. 28. Now
of our work and duty to God Hos 12. 6. A waiting frame of heart â— honours God greatly A waiting heart 2. hath as much benefit by good in reversion as by good in possession Heb. 11. 1. A waiting heart 3. can live comfortably under the crâ—ssest provâ—â—â—nces he that can wait on God for the gâ—od â—e â—ath promised will not faint because 〈◊〉 â—â—â—â—cted Miâ—â—h 7. 7. He that can wait on 〈◊〉 his promises may 4. conclude hi◠〈◊〉 to be 〈◊〉 from the old Patriarchs 〈…〉 after off and embraced them Heb. 11. 13. A â—aiting Christian hath a clear eye and a â—ong â—rme He can see things â—t a gâ—eat distance he can reach things that are afaâ— off 5. A waiting Christian is not much inferior to a comprehending Christian None but the Saints in heaven live so glorious a life as the Saints that can wait on earth The sight of faith is the next to the sight of Vision Thus much for Motives 2. For Rules to direct the soul in waiting for promises 1. Waiting for promises is to be accompanied with obedience to precepts Many talk much of their expectation about divine promises who make no conscience of the obedience of divine Precepts Such a waiting is a groundlesse presumption Precepts and promises must â—e eyed both of them in their kinde I have waited for thy salvation saith David and kept thy Law Pâ— 119. 174. and 166. I have hoped for thy salvation and have done thy Commandments It 's a blessed conjunction when waiting on promises and doing of Commandments go together 2. Waiting for promises must be accompanyed with prayer for the fulfilling of promises He that is a true waiter must be a daily petitioner The Church puts praying and expecting together â—salme 123. 2 3. The freenesse of promises excludâ—s the merit of prayer they do not exclude the meanes of prayer I will be sought unto by the house of Israel to do these things for them Ezek. 36. 37. Prayer doth not purchase the promise but it doth help both to sanctifie and ripen the promise He will best hold out waiting that holds on praying 3. Waiting for the promise must be accompanyed with joy in the promise A waiting heart must be accompanied with a thanksgiving heart We rejoyce in the hope of the glory of God Rom. 5. 2. While the soul waits for salvation it must rejoyce in salvation We must not wait with a sowre face nor a discontented heart but 〈◊〉 cheerfulnesse of spirit To â—e admitted to wait is a priviledge as well as to receive what we wait for Thus much for Rules 3. For Objections Mans foolish heart is ready to pretend many vain excuses against this duty As Obj. 1. We have waited long and yet God puts us off the promise â—s as farre off as ever it was in our thoughts Sol. 1. The day of the promise drâ—ws neerer and neerer still do not faint at last Heb. 10. 36 37. 2. The longer thou 〈◊〉 â—he fuller will the crop be Gods promises will bear their own charges The longer the ship stayes out the richer will the adventure be The promise will recompence thee fully for all thy stay 3. The comfort of thy waiting is more then full wages for thy waiting God doth bestow some drops on the waiting soul 4. God doth but stay to ripen the promise for thee and thee for the promise It is not forgetfulnesse but love that makes God delay Obj. 2. I see no likelihood of the fulfilling of it No meanes appears Sol. 1. He that made the promise can create means That that now seemes to obstruct the promise may be the midwife of the promise 2. Weak means will serve omnâ—potency to work by A broken plant is as good as a whole one Acts 28. 27. Zech. 13â— 1. In that day there shall be a fountaine XXXI SERM. at Mary Welnoth Lon. July 10. 1653. opened c. IN the former Chapter the Lord promiseth repentance to the Elect Jews v. 10 11. This promise was fulfilled partly upon the conversion of those which are mentioned Acts 2. 37. 41. and Acts 4. 4. and it shall be fully accomplished when the body of the Jews shall be brought home to God Of which we read Rom. 11. 25 26 27 28 29. Note There are none so farre off from but God is able to bring them neerer to himself by trâ—e conversion The Jews that lie â—â—stiâ—g and soaking in their sinne for many ages together shall aâ— last be converted and brought in to Christ In this text we have a promise of pardoning and cleansing mercy to these penitent Jews In that day a fountaine shall be opened for sinne and for â—ncleannesse In the words we have fâ—â—re particulars 1. A spiritual bath A fountaine shall be set open 2. The persons for whom this bath is prepared The house of David and the inhabitants of Jerusalem that is for all true penitent beleevers The house of David and the inhabitants of Jerusalem are mentioned because they were the first fruits of the Gospel-Church accoâ—ding to that prophecy Esay 2. 3. Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem 3. The diseases or distempers for which this bath shall be effectual For sinne and fâ—r uncleannesse or for seperation from uncleannesse under these words all spiritual distempers are comprehended 'T is by way of â—llusion to the legal impurities 4. The time of the opening of this fountaine In that day It refers generally to Gospel times particularly and specially and ultimately to the time of the conversion of the Jews I might lay down many Observations but I shall sum up all into this one general doctrine viz. Doct. That Jesus Christ is a fountain set open in the Gospel to all true penitents for the purging away of sinne and spiritual uncleannesse In the handling of this Doctrine I shall open these following particulars 1. That Christ is the only bath for the purging of spiritual uncleannesse 2. Why Christ is compared to a fountaine 3. That onely penitent sinners shall be purged in this fountaine 4. How Christ purgeth away sinne and uncleannesse from the soul 5. How Christ is said to be a fountaine opened 1. For the first That the purging away of spiritual uncleannesse is the work of Christ He can do it and none but he is able to do it This may be evinced by three arguments 1. From expresse texts of Scripture All purging work is attributed to Christ and to Christ alone His blood is the only Scripture-bath the Word of God mentions this and no other See the following places 1 John 1. 7. Rev. 1. 5. and Heb. 1. 3. The holy Ghost tells us that Christ did by himselfe purge our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the ingredients of this spiritual purgation came out of the hearâ— of Christ alone No creature contributed so much as one herb towards this cleansing medicine That in Prov. 16. 16. where it is said that by mercy
and truth is iniquity purged is onely to be understood as a qualification of the person that is purged not of the meritorious cause of purging away sinne which the Scripture doth ever ascribe to the alsufficient sacrifice of Christ who is the onely propitiation for sinne 1 John 2. 2. 2. From the legal purifications Many washings did God appoint in the Law for the purifying of those that were legally uncleane There were two great wayes of ceremonial purification The blood of the sacrifices which were offered to God this was to be sprinkled by the Priests round about the Altar so we read Lev. 1. 5 11. And the water of separation of which we read Numb 19. init where you may see how it was to be made and how used Now what was typified by both these but this spiritual purgation of Christâ— blood The Apostle doth clearly and expressâ—ly unfold this to us in Heb. 9. 15 14. The Gospel-mystery of all the Levitical washings did amâ—unt to this that the blood of Christ did meritoâ—iously purge away sin 3. From the baptismal washing God hath appointed Baptisme as the seal of his Covenant under the Gospel Water is the outward element to be used in the administration of this Ordinance What is the meaning of this but that by the application of Christs blood sinne is purgâ—e away from the soul Therefore is Baptismâ— called the washing away of sinne Acts 22. 16. because by the outward washing of the body wiâ—h water is the inward washing of the soul from sin shadowed out This is the first particular 2. For the second Why his blood is compared to a fountaine It 's called a fountain in five respects 1. To shew the fulnesse of his merit Fountains are full of water there is an abundance a redundancy of merit in Jesus Christ The Prophet would dâ—stinguish the Gospel washings from the legal Those lavers were not fountains but vessels but Christs blood â—hich is the spiritual laver is an abounding fountain the spiritual washing is a rich and plentâ—â—ul â—ashing The Scripture doth mention â—â—e merit of Christ sometimes by fulness as John 1. 14. sometimes by the terme of abundance as Rom. 5. 17. The grace of Christ is every way proportionable to the necessity of the soul The soul may wash it selfe all over in the blood of Christ 2. To shew the lastingnesse of his grace The blood of Christ doth indure for ever Streams dry up vessels may be emptied but fountains have a spring in themselves and can never be emptied Christs blood hath been running for many ages and yet it runs in as plentiful streams as if it had been but newly opened It 's an ever flowing fountain 3. To shew the purity of it Streames are sometimes muddy and dirty but the fountain is clear There is not the least mixture of any defilement in the blood of Christ It 's compared to chrystal for the clearnesse of it Rev. 22. 1. The blood of Christ washes away defilement but it selfe is not capable of contracting any defilement 4. To shew the freshnesse and lively efficacy of it Streams may lose their vertue and efficacy sometimes water that is sweet in the fountaine is bitter in the streames especially if those streames be any great distance from the fountain The neerer the streames are to the fountain the more vertue they have in them and the fountaine it self hath most vertue of all Christs blood is full of efficacy and spiritual vigour It hath not lost it cannot lose that livelinesse and operativenesse which it once had Thus I have shewed you why it 's called a fountaine Before I leave this let me shew you how this fountaine excels all other fountaines 5. To shew the freenesse of it 1 This fountaine doth heal all manner of distâ—mpers Other fountaines though they may be of great use for some distempers yet they are not useful for all Yea the best of them are destructive in some cases but this fountaine is as good for every spiritual disease as it is for any It 's set down indefinitely in the text for sin and for uncleannesse that is for all sinne and for all uncleannesse The pool of Bethesda of which we read John 5. 4. did shadow out this that cured all diseases after the moving of it Christs blood is the true pool of Bethesda which heals all manner of spiritual sores and diseases 2 One drop of this fountain is as effiâ—acious as the whole fountaine In other fountains though every drop be of the same nature yet it is not of the same vertue but here every drop is of the same vertue with the whole One drop of Christs blood applâ—ed by faith will purge away sinne and uncleannesse as well as the whole fountain The same infinite merit that is in all is in every part 3 This fountain pâ—rgeth the soul in a moment of whatsoeâ—er filthinesse â—â— upon it Things that are very filthy must lye a long time sâ—aking in other fountaines before they can be made cleane They must be washed againe and again before they be made white but this fountaine purgâ—th immâ—dâ—ately One minute is as good as a thousand yeers as to the main principal work Let a leper â—â—ep into this fountain and he doth in one moment become a Nazarite as white as snow Naaman must dip sevâ—n times in â—ordan or ever he could be cured of his Leprosie 2 Kings â— 14. If a soule do but dip once in this fountain he is presently cured 4 That soul that is once made clean in this fountain is never filthy again Other fountaines cannot give any such power to them that wash in them as to be preservd from future defilements but this fountaine doth Not as if a soul should never defile it selfe at all after its cleansing for we do gather new filth every day and have need of new washings but as to the principal cleansing the soul is made cleane for ever It can never again return to that extremity of filthinesse under which it was The old blacknesse of unregeneracy can never return Every elect person shall be once born againe but when he is once regenerated he is regenerated for ever The foreskin can never overgrow 〈◊〉 soul againe as it did before Thus much for the 〈◊〉 pâ—rticular For the third How or in what respects 〈◊〉 â—â—eanseth away the uncleannesse of the 〈◊〉 â—his he doth in two respects 1. His blood cleanseth the soul from the guilt of â—â—nne Sinne doth lay a person under guilt Oâ— this â—â—â—eannesse of guilt the Scripture speaks Lev. 5. 2. From this uncleannesse Christs blood cleanseth as it is our justification for his blood â—â— the meritorious cause of our justification The Prophet speaks of this Esay 53. 4 5. God doth for the obedience and sufferings of Christ acquit the soul from sin and pronounceth it guilâ—â—â—se and innocent Hence it is that Christ is called our righteousnesse Jer. 23. 6. The Apostle speaks of this fully Rom. 3. 24
fountain of his blood as a laver for sin When thy heart hath any good thoughts of sin remember this way of expiation and it will appear very hainous 2. Behold the dignity and merit of Christs blood The Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 19. precious blood It 's precious blood in regard of the dignity of his person it is the blood of God himself that is of that person who is true and very God Acts 20. 28. And its precious in regard of the vertue and effect of it By this blood God and man are reconciled By this blood the Church of God is Redeemed And by this blood sin is expiated and perfectly done away Consider these three things 1 The multitude of sinners that are cleansed by Christ An innumerable company all the Elect of God in all ages 2 The multitude of sinnes in every person not one but many every sinner is full of sores not one free part either of soul or body 3 The perfection of the cure Every sinner is as perfectly healed as if he had never been wounded He is said to cleanse from all sinne in 1 Joh. 1. 7. He is said to take away the sinnes of the world He is said for ever to perfect them that are sanctified Heb. 10. 14. All these expressions shew the compleatnesse of the sinners cleansing Were not his blood of infinite value it could never have wrought such an effect The blood of all the men in the world could not expiate one sin â—ut the blood of Jesus Christ cleanseth multitudes of sinners from millions of sins and every one of them mortal 3. Behold the exceeding greatnesse of the love both of God the Father and of Christ to man-kind The Evangelist admires it John 3. 16. It is admired by the Saints in heaven Rev. 5. 9 10. and it may well be admired by the Saints on earth That God should let out the blood of his own Son to make a spiritual fountain for us to wash in This argues not onely exâ—ctnesse of justice but abundance of love It will appear to be love indeed if we consider what Christ must endure before he could expiate sinne He must drink up the deep fountaine of his Fathers wrath before he could be a fountaine for us to wash in He shall drink of the brook in the way saith the Prophet of Christ Psal 110. 7. This brook is the wrath of God it was a large brook and a deep brook the streames of it were very fierce and very muddy This brook Christ did not onely saile over or swim thorough but he drank it up even the thickest dregs of it That God should cause his Sonne and that the Son should be willing to drink up such a brook of wrath that he might become a fountain to wash away our sin this argues love unspeakable and stupendious in both towards elect men 4. The Church of God shall never want sufficient means for spiritual purification Here is a fountaine opened and being once opened it shall never be shut again and as it shall never be shut so it can never be drawn dry The streams of it shall perpetually flow out in the Gospel whilest the Church hath need of washing Other fountains may faile through continuance of drought but this fountaine can never faile God promises to his Church perpetual springs Esay 5â— 1â— Thâ—â— shalt be as a watered garden and like aspring of water whose waters faile not This continuance of the fountaine is intimated in the circumstance of time mentioned in the text in that day The whole time of the Churches pilgrimage in this life is comprehended under that expression The fountaine stands open and runnes all the day long in a full and plentiful streame It is the Churches misery that she contracts defilement continually but it is her comfort that the purifying fountaine doth and shall run continually 5. How inexâ—â—sable those are that die in their filthinesse under the Gospel Those who live and die with their filthinesse upon them where the Gospel is not shall be without excuse at the day of judgement because God made them at first cleane and they did wilfully defile themselves Mans first â—â—â—â—ling in the mire of sin was his own voluntary act he can blame none but himself therefore none of mans defiled posterity can be acquitted but of all men those that live under the Gospel shall be without excuse For to them a fountain is set wide open and they are dayly invited to wash themselves therein their sinne iâ— double They do not onely sinne in pollâ—ting themselves but they sin in keeping the pollution upon them They are filthy noâ— because they want water but because they want a heart to make use of water The â—â—reames of Christs blood runne by their doors and therefore if their guilt abide nothing can be pleaded by way of excuse They were told of their 〈◊〉 they were invited to wash they saw others by washing were cleansed therefore their guilt remaineth If Nâ—â—â—â— after the Propheâ— directed him to wash in Jordan had returned without washing who would have pitied him if he had died a leper Those that are brought to this spiritual Jordan if they will not wash 't is pity but their sinful leproâ—ie should remaine upon them They do shut that fountain against themselves that God hath graciously opened Thus much for the first Use of Information 2. For Exhortation It commends several duties which we should carefully practise As 1. Take heed of despising this fountaine The Prophet foretelling of Christ did long since by way of complaint speak of the despising and rejecting of him Isa 53. 3. We have cause to joyne with him in the same complaint the fountaine of Christs blood is exceedingly despised 1. The Iews they keep open the typical fountain 2. The Papists despise this fountaine in that Heb. 10. 14 they make other expiatory fountaines They instead of going to the fountaine of Christs blood 1. They go to the Masse which they call a propitiatory sacrifice And 2. To the merit of their own works thinking thereby to expiate sinne purchase the favour of God Jesus Christ may complaine against the Papists as God doth against his people of old because of their apostasie Jer. 2. 13. My people have commited two evils they have forsaken me the fountaine of living waters and have hewen them out cisterns broken cisterns that can hold no water The Scripture makes not good works but Christs blood our ransome and propitiation Tit. 3. 4 5 6. Our good works are so farre from cleansing us from the guilt of sinne that they themselves have need of cleansing Domine lava lachrymas meas was the prayer of that father and it must be our prayer Doth not the Scripture attribute filthinesse to the best of our works Esay 64. 6. All our righteousnesses are as filthy râ—gs Thy repentance thy prayers thy duties must be sprinkled in this fountain else God will loath
healing by being careful to prevent recidivations into sin againe Take your counsel of Christ to that man that was lately cured of his infirmity of which he had smarted thirty eight years Joh. 5. 14. Thou art made whole sinne no more lest a worse thing come unto thee 'T is a sleighting of your Physician and a vilifying of your disease not to be as careful as you can that you may not relapse And know this for the encreasing of your thankfulnesse that when this disease is once cured all your other diseases are cured They are cured as to the malignity as to the hurt of them They cannot destroy you though they may disquiet you The inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquity Esay 3â— ult The peril and dreadfulnesse of other diseases depends upon this and when this is removed the evil of all the rest is removed also Doct. 2. That Jesus Christ is a Physician for the healing of these spiritual diseases Christ is a Physician to the body as well as to the soule He heales the wounds and sores of the outward man as well as of the inward man We reade that in the dayes of his flesh he cured immediately sometimes and sometimes by the use of meanes many bodily maladies Such as were possessed with devils Such as had the palsie Such as were leprous Such as had feavers Such as laboured under several other diseases were brought unto him and he healed them Luke 6. 17 18 19. And Mat. 8. 14 15 16. He healed many that were incurable When other Physicians had given them over they were brought to Christ and he healed them Luke 8. 43. Concerning the woman sick of a bloody issue she had spent all her living upon Physicians and could not be healed of any and yet by the touch of Christs garment her bloody issue was stanched He cured a man that had had an infirmity thirty eight years Joh. 5. 5. Yea he healed those that brought their diseases with them into the world One that was borne blinde was recovered to sight by him John 9. 6 7. The text saith he healed all manner of diseases Mat. 4. 23. And he doth still heale bodily diseases In three respects he is a Physician to the body 1. He created all those simples that are useful for cure Every herb every plant every mineral whatsoever in rerum Naturâ is Medicinal and Physical was created by the Lord Christ and whatsoever was created by him is preserved by him Genesis 2. 5. Nothing sprung up of it selfe the roots of all healing herbs were set by his hand and by his Providential care they are kept from perishing to this very day 2. He it is that gave skill and still doth give skill unto Physicians to make use of those materials All Arts and Sciences are his invention What is said of Bezaleel and Aholiab Exod. 31. 2 3 4 5 6. is as true of all other more noble Arts. Men by study could never have such insight into the secrets of nature if Jesus Christ did not instruct them He enables them to know diseases and to know what is proper and sutable for those diseases He that is the Lord of nature doth discover the secrets of nature in men when they study them He teaches them how to mingle and compound several simples together to make an apt medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 9. Christ is the Father of all Arts and Artists If he hide skill from the Physician the Physician can never finde out the disease nor prescribe a fit medicine to remove it 3. He blesseth the applications that are made The most proper and apt medicine that ever was prescribed by man needs the blessing of Christ to make it effectual As man liveth not by bread but by the word of blessing Mat. 4. 4. So neither is man cured by Physick alone but by the benediction of Christ upon the using of Physick He suspends the operation and efficacy of Medâ—cines when he pleaseâ—h and when it is his will they are salutiferous and healing Thus is he a Physician to the outward man But his chief subject is the soul He is in an especial manner a Physician to that He doth several times in the Gospel compare himself to a Physician In this Text and in Mar. 2. 17. We have the same comparison Luke 4. 23. He was prophesied of before his incarnation as a Physician Vid Esay 61. 1. Binding up is the work of a healer Christ was sent into the world to be a binder up of the broken in heart The Prophet Malachy speaks of him as of a spiritual Physician Chap. 4. 2. The Sunne of righteousnesse shall arise with healing in his wings This is that which is held out in the Gospel in that parable of the wounded man and the Samaritan Luke 10. 30 31 c. Jesus Christ is that Samaritan who doth by that Parable preach himselfe to be the Physician of soules In the handling of this Doctrine I shall open three things 1. That Christ is a Physician 2. How Christ heales sin-sick souls 3. The excellency of Christ above other Physicians First that Christ is a spiritual Physician This is manifest 1. You may see his commission God hath authorized him with power The Prophet asserts this Esay 61. 1. He hath anointed me to binde up the broken-hearted This Prophecy is applied to Christ Luke 4. 18. God hath given Christ his Gratiam ad practicandum Those that are Physicians amongst men must receive commission to practice before they ought to use that Art The bodies of men are of that worth that in all well-ordered Kingdomes and Common-wealths none are permitted to professe the Art of Physick till they be tryed by such as have skill and enabled by publick Authority to exercise that faculty hereby professed Physicians are distinguished from illiterate and cheating Mountebanks Now God hath conferr'd on Jesus Christ under hand and seale full Authority to be a spiritual Physician to heale the souls of men And therefore it is that all are invited to come to him for cure Mat. 11. 28. Come unto me c. 2. Christ hath ability as well as authority Whatsoever is requisite for the healing of souls is to be found in Jesus Christ This the Prophet expresly affirmes Mal. 4. 2. The Sunne of righteousnesse shall arise with healing in his wings Healing is a large word The Geneva translation reades it health shall be under his wings Now there could not be health or healing under Christs wings if there were not in him whatsoever is necessary to health or spiritual healing The Apostle saith That it hath pleased the Father that in him should all fulnesse dwell Col. 1. 19. Christ is a garden so well furnished that there is in him every root and plant that is requisite to make a spiritual medicine He hath a purging vertue a strengthning vertue a comforting vertue a cheering vertue