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CHRIST OUR PHYSICIAN
AS the Eastern languages in general, so the inspired writings in particular, abound in metaphors. In this view, they are peculiarly calculated to convey instruction; because they embody truth, as it were; they dress it in the most inviting colours, and bring it home to the mind with most commanding energy. Metaphors are of necessity founded on some acknowledged truth: if therefore the figure itself be just and apposite, the sentiment contained under it becomes so much the more luminous and impressive. The general idea intended to be conveyed in the words of our text, is this; that, though God was so severely punishing the Jewish nation, he was willing to remove his judgments from them, and to restore them to his favour, if they would use the means which his prophets had prescribed: lamentable as their state was become, they were not beyond the reach of mercy, if they would repent themselves, and turn unto their God. Now this sentiment is conveyed in metaphorical expressions; the literal import of which is, that no one with the means of recovery before him would be foolish enough to continue under the pressure of a painful and dangerous disorder. This truth every one feels and acknowledges: and consequently we must acknowledge yet more strongly the folly and wickedness of continuing under the displeasure of God, when we have at hand the certain means of deliverance from it.
To impress this thought upon your minds, we shall,
I. Shew what is that state of recovery to which God desires to bring us—
That man is disordered by means of sin, is so evident, that we scarcely need insist upon it. We justly say in the general confession of our Church, “There is no health in us:” and we may as justly apply to our state that description of the Prophet Isaiah, “From the sole of our foot even to the head there is no soundness in us, but wounds and bruises and putrefying sores.” Still however there is such a thing as a state of health: and what that is, we may learn,
1. From the condition of some who had never known sickness—
[Adam in Paradise was made after the Divine image: every perfection of the Deity, as far as it was communicable to a creature, was found in him. His dispositions were altogether in unison with the will of God. He communed with his Maker daily, as with his familiar friend; and sought all his happiness in the performance of his will, and in the enjoyment of his presence.
Our blessed Lord and Saviour also is another example of one who never knew sin. In his early years we have but little information about him, except that he was subject to his parents, and obedient to them in all things: and though we cannot consider this as the whole of a child’s religion, we do not hesitate to say, that it is a most essential part of it, and that religion never can exist where this proof of it is wanting. When he had attained the age of twelve, we are enabled to speak determinately concerning him. Then, we know, that he loved the house of God, and found all his delight in the services of religion. Yea, with such intenseness was he engaged in communicating and receiving instruction, that he let his parents go from Jerusalem without him; and, when they found him in the temple after three days, expressed his wonder that they felt any solicitude about him, and that they did not at once conclude him to be occupied “about his Father’s business,” When he entered on his ministry, he made it “his meat and drink to do his Father’s will:” after labouring in his vocation the whole day, he would sometimes spend whole nights in prayer. He went about doing good amongst the poorest and vilest of mankind: and when his love was recompensed only by the most cruel insults and persecutions, he rendered nothing but good for evil: “when he was reviled, he reviled not again; when he suffered, he threatened not:” yea, rather, he wept over his enemies, and prayed for his very murderers.]
2. From the condition of some who had experienced a recovery—
[We cannot easily find persons more diseased than those to whom Peter addressed himself on the day of Pentecost. They had withstood all the discourses and miracles of our blessed Lord; and their hands were yet reeking with the Saviour’s blood. But as soon as the grace of God reached their hearts, they were humbled for their sins, they believed in Christ as their only Saviour, they addicted themselves to the ministry of the Apostles, they felt the most cordial affection towards all the despised followers of Jesus, they sold all their possessions for the support of his Church and people, and they found all their happiness in the exercises of devotion, and the service of their God [Note: Act_2:41-47.].
The Apostle Paul is another instance of a most astonishing recovery. He had been filled with such a murderous zeal against the followers of Christ, that he “breathed out nothing but threatenings and slaughter against them.” But when he was stopped in his career, he became the most zealous and active of all the Apostles. No trials could deter him from prosecuting his Master’s work: he counted not his life dear unto him; yea, “if he should be offered upon the sacrifice and service of his brethren’s faith,” and pour out his blood as a libation for the Church, he considered it as a ground of most exalted joy and thanksgiving [Note: Php_2:17-18.].]
3. From these instances we may learn, I say, what a state of recovery is—
[It consists, first of all, in turning to the Lord Jesus Christ, with deep humiliation, and with lively faith, It consists, next, in mortifying all those corruptions which formerly led us captive, and in devoting all our powers to the service of our God. In a word, it consists in following the steps of our adorable Emmanuel, in being “pure as he was pure,” and “perfect as he was perfect.” And to this it is the earnest desire of our God to bring us: “Wilt thou not be made clean?” says he; “O when shall it once be [Note: Jer_13:27.]?”]
Now, if God really desire to bring us to this happy state, we should,
II. Inquire, Whence it is that we do not already enjoy it?
It is not for want of adequate provision for us on the part of God—
[God himself appeals to us respecting this: “Is there not balm in Gilead; is there not a Physician there?” Has not God sent us a Physician from heaven, even his only dear Son, who perfectly knows the extent of our disorders, and is able to prescribe a remedy for them? Other physicians find their remedies in the productions of nature and of art; but this blessed Physician “heals his people with his own stripes:” he shed his own precious blood for us upon the cross, that it might be applied, as a sovereign balm, to our souls, to restore us to perfect health. And now we appeal to all of you: Is there any want of skill in this Physician, or any want of virtue in this balm? Have not thousands and millions of persons, dying of the malady of sin, experienced a perfect restoration of health through the application of the blood of Christ to their souls? Is there any reason to doubt, but that it would be as efficacious for you, as for them? And is not this remedy offered you “without money and without price?”
Behold then, ye are witnesses for God this day, that no blame attaches to him, and that the continuance of your maladies can in no respect be imputed to him.]
It is altogether owing to yourselves—
1. You do not believe that your disorders are so great and fatal as God has represented them—
[That sin has in a measure disordered your souls, you will readily acknowledge; but that your diseases are mortal, and that you must die to all eternity if they be not healed, you do not believe. We ask only what you would do, if you felt within yourselves a bodily disorder, which you were certain would destroy your life in a few hours if a remedy were not instantly applied? Would you not send for a physician without delay, and be in the utmost solicitude till he arrived for your relief? Why then is there not all this anxiety about your souls? Why are you not seeking the Lord Jesus Christ with your whole hearts? Our Lord assigns the true reason; “The whole need not a physician, but they that are sick;” and you feel no need of him, because you are not duly sensible of your sickness.]
2. You do not like the prescriptions which the good Physician has appointed for you—
[Repentance is regarded by you as a bitter pill, which you are very averse to take. Faith in the atoning blood of Christ is so humiliating, that you cannot make up your minds to submit to it: you think that you may be excused going to him with all that contrition and self-renunciation which the Gospel requires. “The living henceforth not to yourselves, but unto him,” and “the having your whole selves, body, soul, and spirit, sanctified” and devoted to the Lord, is also regarded by you as an insufferable restraint. You would be far better pleased to be left in possession of those gratifications which are pleasing to your corrupt nature, and which foster the most deadly diseases of your souls.]
3. You hope for some more convenient season for returning to your God—
[You have a general persuasion that you must experience a change before you go hence; but you wish to put it off to some future period. You are too young at present, or have too many engagements; and you think a time of sickness will be more favourable to reflection; and, as God has shewn mercy to many in their last hours, you hope he may to you. This completes what the other errors have begun. This lulls you asleep in fatal security. If ignorance slays its thousands, this procrastinating habit slays its ten thousands.]
Having shewn you the true reasons why your health is not recovered, I would impress the subject yet further on your minds, by asking two questions:
1. Would not the recovery of your souls tend to your present happiness?
[Grant that the votary of pleasure obtains all that he seeks after; is not he who has his sins forgiven, his corruptions mortified, his soul transformed into the Divine image, the sting of death removed, and a glorious inheritance secured to him, the happier man? — — — We will abide the decision of your own consciences.]
2. Will not the consequence of dying in your present diseased state be terrible?
[Terrible it will be to all; but most of all to those who have their diseases faithfully pointed out to them, and the heavenly Physician brought before them. O how pungent will that question be to them in the day of judgment, “Why were not ye recovered, ye, who had the balm of Gilead freely offered you, and who withstood the most pressing solicitations to accept of mercy?” O that ye may be wise in time! and that, instead of having then to regret the opportunities you have lost, you may now be enabled to say with the Psalmist, “Bless the Lord, O my soul; who forgiveth all thy sins, and healeth all thy diseases!”]