we should truft the Physician of our Souls. SERM. Therefore,

3. If Christ is our Phyfician, we are then to fubmit to, and follow his Prefcriptions, and readily comply with all the Methods he is pleased to make use of for the Recovery of our Souls to a ftate of Health and Soundnefs. Some of thofe Methods which are very neceffary to this End, may be very difagreeable. Afflictions are often a neceffary Means to this End. And though none of them are for the prefent joyous but grievous; yet, being sent to work out for us the peaceable Fruits of Righteousness, they ought not only to be quietly, but thankfully fubmitted to. Let us not refuse the falutary Potion, because it is unpleasant. Whatever bitter Ingredients there may be in the Cup, which our divine Physician puts into our Hands, fince it is he that prescribes it, we may be fure it is for our Good. And to refufe it, because of it's. disagreeable Relish, is to question his Skill, or Kindness, or both; and to refufe to take him for our Physician.

Lastly, If we take Chrift for our fpiritual Physician, we are bound not only to follow his Prefcriptions for the prefent, but his Di

VOL. II.

F

rections

III.

SERM. rections for the future: or those Rules he III. hath laid down for the future Regulation of

our Lives. It is ufual with all the Faculty, not only to prefcribe for their Patients medicinal Remedies, but to lay them under a dietetic Regimen: that is, give them fuch Rules for the Management of themfelves with regard to their Food or Diet, which may prevent the Return of their former Diforders, and preferve them in a ftate of Health and Vigour. Such Rules and fuch Directions hath Chrift left us in his Word for the Pre-‹. fervation of our fpiritual Health: which we are as much concerned to comply with to prevent a Relapse, as with the Means he prescribes to procure our Recovery.

Whoever then difregards the Rules and Directions of Chrift's Gofpel, or takes no care to regulate his Temper and Practice by them, he doth therein virtually disown Christ for his Phyfician; and difcovers no proper Senfe of his need of him under that Character.

And thus have I laid before you, in a plain View, feveral Thoughts which feemed naturally to rife from this Subject; which I

fhall

fhall now conclude with a few Reflexions SERM. by way of Application. III.

APPLICATION.

We have been particularly confidering the Character under which Chrift hath been pleased to represent himself in the text, as the Phyfician of Souls: and have seen how properly and eminently that Character belongs to him; and what are the Duties and Regards we owe him as fuch. And now from what hath been faid we learn,

1. The Reason why our Salvation in Scripture is made fo neceffarily to depend on Christ. His great Character is, the Saviour of Souls. And he is fo called, because he hath purchased Salvation for them by his Blood, and fits them for that Salvation by his Grace. Without the latter, their Salvation would be incomplete, or rather impoffible. In the former refpect, he is the Redeemer; in the latter, the Healer of their Souls. So that he must be our Phyfician, before he can be our Saviour. Or he is our Saviour by being our Phyfician. He firft delivers us from the Power and Dominion of Sin, and then

F 2

SERM. then from the Guilt and Condemnation of

it. Nor can any have an Intereft in him, as their Saviour, who do not submit to him as their Physician. A Truth of unexceptionable Evidence and Importance; and deferves to be ferioufly attended to by every one who defires to understand and comply with that Method of Salvation which is constituted and revealed in the Gospel of Chrift.

2. From what hath been faid we fee how vain a thing it is to expect Salvation from Chrift whilft we continue in Sin, or take no care to fubdue and mortify it. Those Perfons fhew themselves very ignorant of the Conftitution of the Gofpel, and the Method of Salvation contained therein, who defire only an Intereft in the Blood of Chrift for the Pardon of their Sins, without a hearty Concern for his Grace to fubdue them. To take occafion to fin becaufe Grace hath abounded, is to counter-act and reverfe the grand Defign of the Gofpel; which was to make us holy, in order to make us happy. Nor indeed is it poffible for Happiness to be attained any other way. The Body is as capable of enjoying Eafe and pleasure under a griev

II.

a grievous and growing Diftemper, as the SERM. Soul is of enjoying Happiness whilst it is under the power of Sin. No, let us ever remember it; whatever our Hope in Chrift is, he must be our Phyfician before he can be our Saviour; and whatever our Notions of Sin are, it will be our Ruin if it be not fubdued. It is of infinite Importance rightly to settle our Notions of these Things, in which our everlasting Interests are so much concerned; and to determine our Practice, Views and Hopes accordingly.

3. What hath been delivered upon this Subject, may ferve to reconcile us to fome things that may at present may at present appear difficult and disagreeable, as our Natures now are, which nevertheless are neceffary to recover them to a more perfect State. Patients must not expect to be always fupported with high Cordials. The moft diftafteful Draughts are fometimes more neceffary. Religion, efpecially the firft Entrance upon it, or the first Recovery of the Soul from a State of Sin, is not fo eafy a matter as fome may ima gine. From the nature of the Case it appears that many painful Mortifications muit be endured, much Self-denial exercised, ere