feed the inward man Those that have the fattest bodies have not alwayes the fattest soules But Christ is spiritual meat and drink He feeds the soul the conscience the spiritual part His blood purgeth the conscience Heb. 9. 14. it refreshes the conscience it chears the conscience his body strengthens the soul repaires the decayes of the inward man 2. Christ is heavenly meat and drink Joh. 6. 32. My Father giveth you the true bread from heaven Other meat and drink is terrene and earthly Your bread grows out of the bowels of the earth Your wine is the blood of an earthly grape The flesh you eat is fed of the tender grasie that springs out of the earth If the earth should prove barren you would soone feele a famine The King himself is served by the field Eccles 5. 9. 'T is true the blessing comes from heaven but all the materials of meat and drink are earthly But Jesus Christ is the bread of heaven and the wine of heaven The Manna came from the clouds onely but Christ from the beatifical heaven even from the bosome of the Father 3. Christ is incorruptible meat and drink All earthly meat and drink is of a fading perishing nature The best bread grows mouldy in a little time the best flesh in time putrifies and taints the best wine growes eager and sowre in a little time and becomes unfit for the body of man The very Manna it self when it was kept till the morning of the next day contrary to Gods command bred wormes and standk Exod. 16. 20. But Jesus Christ knows no corruption His flesh blood is now as sweet and pleasant after so many Ages as it was the first houre it was eaten and drank John 6. 27. And it will be as farre from corruption at the end of the world as now it is The Manna in the golden pot corrupted not though kept for many Generations Christ is Manna in that golden-pot the humanity in the golden pot of the Divinity shall see no corruption 4. Christ is such meat and drink as preserves from death Other meat and drink cannot keep man from the grave That rich man that fared deliciously every day was not made immortal The rich man died and was buried Luke 16. 22. All that Generation that fed on Manna and drank the water out of the rock died John 6. 49. But Christ preserves the soul from Death John 6. 50. This is the bread of God that came down from Heaven that a man may eat thereof and not die It immortalizes the soule that feeds on it He that beleeveth on me hath eternal life ver 51. And then 5. Christ is soul-satisfying meat and drink He that beleeveth on me shall never hunger and he that cometh to me shall never thirst John 6. 35. There is a hunger of desire and a hunger and thirst of total emptinesse and want He that hath this meat and drink shall never totally want him It is not so with other meat and drink A man may have his belly filled with other meat and drink and may have a good quantity before-hand and yet may at last want a morsel and die for want of a draught of water But he that once hath this spiritual meat and drink though he eat but a little shall never be utterly destitute Jehn 7. 37 38. The widows handful of meal and spoonful of oyle was never spent till God sent raine upon the earth 1 Reg. 17. 16. He that hath but a handful of Christs flesh and a spoonful of his blood shall never see want but shall have enough to satisfie him to all eternity 6. Christ is such meat and drink as gives life to the Dead Other meat and drink cannot preserve a living body from death much lesse can it give life and restore breath to a dead body Put the most delicate meat the strongest drink into the mouth of a dead man and they will not give him life if the soul be quite departed They may recover from a swoon they cannot from death But the flesh and blood of Christ quicken the dead Christ by putting his flesh and blood into the mouth of the dead soul conveys life into it His flesh and blood make the lips of the dead to speak As the Father raiseth the dead and quickneth them so the Son quickneth whom he will John 5. 21. if thou hast any spiritual life in thee thou didst receive it from the enlivening vertue of Christs flesh and blood communicated to thee by the Spirit of life 7. Christ is such meat and drink as will never surset All other meat and drink if it be taken immoderately and unseasonably tends to sicknesse and suâ—fetting The more lushious and delicate they are the sooner do they surfet the body Hence is Solomons advice Prov. 25. 16. drunkennesse and surfeting bring more to their long home then pining famine But the flesh and blood of Christ never surfet A man cannot eat and drink too much of Christ nor can they eat and drink him unseasonably There is no killing no annoying vertue in Jesus Christ this meat and drink will never clog never cloy the stomack Christ is an occasion of death to none but to those that refuse him 8. Christ is such meat and drink as is suitable for all persons at all times Other meat and drink is not fit for all persons nor for the same person in all conditions That that will nourish a man may kill a childe That that strengthens a man in health may kill him in sicknesse There is meat for strong men milk for babes c. But Jesus Christ is meat and drink for all persons for all conditions He is meat for the strong man he is milk for the babe He is proper for the healthful person and he is fit for the sickly person He is the labouring mans food and he is the sick mans diet His blood is Physical drink to him that is sick cooling drink to him that is parched with heat he is strong cordial-drink to him that faints He is a suitable nourishment 9. Jesus Christ is meat and drink that is freely bestowed He is not purchased by our money nor procured by our industry but freely communicated Other meat and drink is procured at dear rates Men must Till and Plow and Sowe their land men must breed up cattel men must plant vines dig springs and fountaines otherwise they can expect neither meat nor drink The Egyptians in a time of famine pawn'd their lands for food they gave their cattel for bread and at last sold their land out-right that they might have food Gen. 47. 15 16 17 18 19 20. But Christ is meat and drink though the most costly in himselfe yet costlesse to us Nothing is required on our part but receiving of him If any should offer money Christ would say as Peter to Simon Magus Act. 8. 20. Thy money perish with thee He that will not take this meat and drink as an
life so the meat that is appointed for the natural life if compared with the meat of the Spiritual life is but a very image of meat Christs flesh is real meat 2. In respect of that typical meat which the Jews had lately spoken of v. 31. Our fathers did eat Manna in the desart c. Our Saviour tells them that that is but typical bread but his flesh is bread indeed it is the real substance of which that was but a meere type and shadow Thus for Explication The Observation is this Doct 1. That the Lord Jesus Christ is really and truly the food and meat of beleevers Flesh is here put for the whole person of Christ Jesus Christ as he is held out in the Scriptures is the true real and very meat of beleeving Christians Christ as he is propounded in the Gospel dead broken crucified Christ in all his perfection compleatnesse fulnesse is meat indeed to a true beleever 'T is the very scope of this Sermon from v. 27. to v. 59. in which this truth is inculcated over and over againe and all objections answered which the carnal reason and unbeleefe of mans heart can make against it I shall in the Explication of this Doctrine open these things 1. Prove that Christ is a beleevers meat 2. Shew the Analogy between Christ and other meat 3. How this meat is eaten and received I. That Christ is the soules meat This is proved two wayes First from the types of Christ in the Old Testament The Ceremonial Law had many types of Christ Whatsoever is revealed of Christ in the New Testament was some way or other typified of him in the Ceremonial Law There are foure types which did set out Jesus Christ as the souls meat 1. The Manna in the wildernesse The History of the Manna is set down Exod. 16. the people being in some want of provision in the Wildernesse of sinne began to murmur against Moses and Aaron v. 3. God promiseth v. 4. to raine bread from heaven for them which accordingly was done v. 14 15. That this was a type of the feeding vertue of Christ is plainly discovered by our Saviour in this very Sermon v. 31 32. The Wildernesse did typifie the state of the Church in this world and the Manna was a plaine type of Christ the Churches meat 2. The Shewbread The Law and manner of the Shewbread you have at large Lev. 24. 5 6 7. 8 9. There are two things represented by this Shewbread First the multitude of the faithful presented unto God in his Church as upon a pure table continually serving him made by faith and holinesse as fine cakes and by the mediation of Christ as by incense made a sweet odour unto God Secondly the Spiritual repast which the Church hath from and before God who feedeth them with Christ the bread of life 3. The meat-offerings Concerning this Minchah or meat-offering you may reade at large Lev. 2. 1 c. These meat-offerings were of two sorts some were the meat-offerings of the Congregation some of particular persons of these latter there were several sorts mentioned in that Chapter It 's said v. 3. that Aaron and his sons shall have the remnant of the meat-offering that is all of it but that which is burned upon the Altar for a memorial v. 2. Several things were signified by the meat-offerings Being referred to Christ who by the oblation of his own body was our meat offering Psal 40. 6. Heb. 10. 5. they did shadow out our communion with Christ and participation of his death and resurrection by faith whereby he becomes unto us spiritual meat of which the whole Church are made partakers 4. The flesh of the sacrifices of the peace-offerings and others which were given to the Priests of which you read Lev. 7. 15. they were to be eaten the same day it was killed Now what was meant by the eating of the flesh of these sacrifices and of the flesh of the other sacrifices which were given to the Priests to eat vid. Lev. 10. 12 13 14. Surely Jesus Christ who by his flesh as by precious meat feedeth his people who are spirituall Priests unto everlasting life Secondly from the Sacraments of nourishment both of the Old and New Testament There were Sacraments of implantation or initiation and of growth under the Law Circumcision Passeover under the Gospel Baptisme Supper of the Lord. 1. The Sacrament of nourishment under the Old Testament was the Paschal lamb The Law and rites of this are set down Exod. 12. 3 4 5 c. What did this Paschal Lamb signifie but Jesus Christ our Passeover the Lamb of God which taketh away the sinnes of the world In this Sacrament was Jesus Christ set out as a nourisher He is that precious meat upon which all the true Israel of God feed continually who is therefore called our Passeover 1 Cor. 5. 7. 2. The Lords Supper This is the Sacrament of nourishment under the New Testament And herein clearly Christ is exhibited as our spiritual meat His flesh is the bread the wine is his blood As the body is nourished by bread and wine so is the soule by his body and blood nourished and fed to life eternal II. The Analogy between Christ and corporal meat stands in these three particulars Three great ends of meat 1. Corporal meat is for the preservation of the Susientation natural life The natural life is maintained by meat through the concurrence of Gods ordinary blessing 'T is pabulum vitae Hence bread under which all other provision is comprehended is called the staffe of life Esay 3. 1. Keep the strongest man from meat but a few dayes and the life will extinguish and go out 1 Sam. 30. 12. Jesus Christ is the maintainer and preserver of the spiritual life As he gives it at first so he upholds it 'T is by continual influences from him that the life is kept from expiring If he withdraw his influx never so little the soule is at the giving up of the Ghost even halfe dead 2. Corporal meat is for growth 'T is by meat Vegetation that the body is brought from infancy to childhood from childhood to youth from youth to a perfect man Jesus Christ is he that carries on a Christian from infancy to perfection All the soules growth and increase is from Christ So the Apostle Col. 2. 19. From him the whole body having nourishment ministred c. The branches live and increase by vertue of the sap which is derived from the root Christians grow by vertue of the sap which is to them derived from Jesus Christ Every part growes by Christ 3. Meat is a repayer of natures decayes When Reparation by some violent sicknesse the spirits are consumed the body wasted the strength lost meat fitly and seasonably taken helps through the divine blessing to recover all again 1 Sam. 30. 12. his spirit came to him againe Jesus Christ is the repairer of the soules decayes
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
cured Thousands and ten thousands are now in heaven that have been as siâ—k as thou canst be 2. Christ iâ— still in a way of curing His hand is in Indeed his hand is never out 3. He hath undertaken to cure all thy diseases He hath given the hand to his Father 4. He hath healed them all 〈◊〉 He hath done that which will heale you He hath shed his blood he hath poured out his Spirit c. 5. He is related to you Your brother your kinsman your husband your head a part of your self If a sick man had a brother or husband a Physician which could cure him would he despair c Why should a sick Christian despaire of cure whose husband is such a Physician 1. Object But I have many diseases upon me what hope shall I have Sol. Christ can cure all manner of diseases He cured Paul a blasphemer c. He cured Mary Magdalen He cured Manasseh c. Let thy disease be what it will so Christ be thy Physician 2. Object But my diseases have been long upon me what hope shall I have Sol. Christ can cure long diseases He cured one that was eighteen yeares diseased Luke 13. 16. Another that had been sick thirty eight yeares John 5. 5. All the diseases he cures are old diseases The original fountaine of all is from the fall of Adam 3. Object But I have relapsed c. what hope shall I have Sol. There is a peculiar promise for this disease Hos 14. 4. Peter relapsed and Christ healed him c. Whatever your diseases are if you will be willing to be cured Christ is willing to heal you Onely you must First Take Christs counsel Follow his Direction Never any miscarried that took Christs advice Secondly Keep back no disease Let him heale all or he will heale none Oh that Christ might get some custome with you this day 4. Object But I am worse since Christ took me in hand c. Sol. 1. Thou art so much the better because thou thinkest thy self worse if it be thy complaint that thou art worse 2. Let Christ alone with the cure he goes the safest way yea he goes the neerest way when he seems to go the farthest way 3 Take notice of the alsufficiency of Christ He is every thing to the soule which it wants The soul wants bread Christ is that the soule wants drink Christ is that the soule wants rayment Christ is that the soul wants a shadow Christ is that the soul wants a Physician and Christ is a Physician not a Mountebank but a learned skilful Physician The soule that hath Christ hath every thing One Jesus Christ is enough for all the Necessities of the soule 4. What comfort is this for the children of God! We get new falls every day we breed new diseases every day We contract new guilt new filth Christ is a Physician he hath healing in his wings he can cure your deadnesse your dulnesse your hardnesse your blindnesse c. He is a compassionate Physician He is touched with the sense of your infirmities Heb. 4. 15. Get nearer and nearer to Christ get farther under his healing wings c. 5. Rob not Christ of the honour of this Doctrine Christ is robbed of the honour of a Physician two wayes 1. When we go to other Physicians To creatures to duties to carnal mirth c. all which are Physicians of no value 2. When we attribute our spiritual healing to our selves or any creature and not to Christ He that robs Christ of the honour of a Physician shall when he is sick perhaps want a Physician Doct. 3. That there are many sick of this spiritual disease who think themselves to be whole As in regard of the body many that are very full of diseases judge themselves to be healthy and strong so very many there are who are mortally sick of spiritual maladies and yet conceive themselves to be in perfect health As many that are spiritualy healed think themselves sick unto death so many that are spiritually sick unto death judge themselves to be in a healthful estate Thus it was with the vain glorious Pharisee Luke 18. 11. he thought himself perfectly in health when as he was ready to drop into his grave yea to fall into hell through the abundance of his spiritual sicknesses Thus it was with those other Pharisees John 9. 39 40. Our Saviour hints their sad condition to them v. 9. They imagin'd themselves unconcern'd in what was spoken Are we also blinde q. d. our eyes are as cleare as the eyes of any in the world we are far from blindnesse They thought themselves to see as perfectly as any v. 40. Thus was it with the Church of Laodicea Rev. 3. 17. she thought her condition as good as the best in the world when she was indeed as sad a spectacle as the earth bore Experience shews it to be so still and that with the greatest part of men in the world Come to men that are grossely profane tell them of their dangerous condition ask them why they will not think of another course c. What is their answer Trouble not your self about us we are well our condition is good we hope to be saved as well as you that are so stâ—nct and so zealous heaven belongs to us as well as to you c. But whence comes this to passe I shall reduce all to these heads or springs First Ignorance The greatest part of men are grossely ignorant of their spiritual estate They know not they do not understand their inward estate The Scripture tells us that a carnal condition is an ignorant condition Eph. 4. 18. 1 Pet. 1 14 A carnal heart is spiritually an ignorant and blinde heart The state of nature is called a state of darknesse Acts 26. 18. And a state of folly Prov. 5. 23. And all such men are called spiritual fooles Psalme 14. 1. They may know much in outward things they may know much of the letter of the Scripture but as to saving knowledge they are very ignorant and without understanding And as they are ignorant of other matters so they are ignorant of their spiritual condition This ignorance is to be ascribed to these four heads 1. They want the Spirit of God The holy Spirit is the principle of all saving light It is called by the Apostle The Spirit of wisdome and revelation Eph. 1. 17. because all true wisdom and saving illumination is the work of the Spirit the Spirit gives us power to discern and light wherby to see spiritual things Pregnancy of natural wit without the Spirit of God can never make a person wise unto salvation Elihu tells Job Chap. 32. 8. There is a spirit in man and the inspiration of the Almighty giveth him wisdome He that wants this spirit cannot possibly know his spiritual estate But now many men all unregenerate men want this Spirit Ergo. This the Apostle largely disputes in 1 Cor. 2. 10 11 12 13
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
are described by such termes as set out the sensiblenesse of their condition The meek the broken-hearted the captives them that are bound them that mourne in Zion them that sit in ashes them that are under the spirit of heavinesse The cure is set down in expressions suitable to the nature of these sicknesses To the meek good tydings to the broken hearted binding up to the captives liberty to them that are bound the opening of the prison to them that mourne comfort the oile of joy to them that are in ashes beauty to the spirit of heavinesse the garment of praise The Authority enjoyning this is the Divine unction of the Father by the Spirit The Spirit of the Lord God is upon me the Lord hath anointed me So Esay 50. 4. Jesus Christ is a very exact observer of his Fathers Commandment He hath his 〈…〉 not onely in his hand but even in hi◠〈◊〉 Psalm 40. 8. in the middest of his bowels Now because God hath in so peculâ—ar â— manner recommended these to his â—are therefore doth he apply himself to them for their cure 2. From the instigation of his own mercifulnesse Jesus Christ is very tender-hearted he is full of the bowels of compassion The Apostle calls him a merciful and faithful High Priest Heb. 2. 17. He could not be a compleat High Priest if he wanted either of these Now being so merciful and compassionate he will not turne away his bowels from them that are in so dejected a condition This is rendred as the reason why he was so ready to heale the wounded travellor Luke 10. 33 34. When he saw him he had compassion on him and bound up his wounds Jesus Christ hath lost none of his tendernesse by going into heaven He is still touched with the sensible feeling of our infirmities Heb. 4 15. this inclines him to this readinesse 3. That he may not lose the glory of that work which he hath begun The humbling and convincing of proud sinners is as truly the work of Christ as the restoring of humbled sinners 'T is his work to prick the heart as well as to comfort the heart Now if he should humble and convince a sinner and then leave him and proceed no farther he would lose the honour of what he hath done The soule doth not heartily praise Christ for conviction till conviction be carried on to conversion The soul so long as it abides onely under the paines of conviction apprehends no love but onely wrath and anger and so long as the love of Christ is unseen the glory of Christ is not proclaimed Now Christ will not lose the glory of the first work therefore is he so careful and ready to carry on the second work The Uses of this Point 1. Let this preserve all that are in such a condition from despaire Satans great plot upon convinced and humbled sinners is to drive them to despaire As he endeavours to heighten and harden unbroken sinners to presumption so his great designe is to afright humbled sinners to despaire This Doctrine is a good preservative against such temptations you that see sinne and complaine of your spiritual sicknesses know this to your comfort that as Christ hath prepared you for healing so he will be ready to heale you Object I have been a long time under these heart-pricking convictions and yet cannot finde any healing my wounds are as wide and as deep as ever they were I have lyen many moneths yea many yeares under the apprehensions of sinne and wrath and yet am not healed How shall I beleeve this Doctrine Sol. 1. Many sinners are healed who do not apprehend themselves to be healed Many wounded sinners will not beleeve themselves to be healed unlesse they could finde no skarre or spot of sinne upon them They think they are not healed of sinne 〈◊〉 they are not quite delivered both from the being and acting of sinne They even look to finde as perfect healing on earth as they shall have in Heaven But we must know that a person may be healed both of the guilt of sinne by Justification and of the dominion of sinne by Sanctification and yet still finde many sores of sinne upon and new sores breaking out every day in him Paul was healed when he cried out O miserable man that I am who shall deliver me from the body of this death Romans 7. 24. David was healed and yet he cries out My wounds stink and are corrupt through my foolishnesse Psalme 38. 5. and againe verse 7. My loynes are filled with a loathsome disease and there is no soundnesse in my flesh When the love of sinne the secret delight in sinne the allowance of sinne the commanding rule of sinne are removed though there continue many wounds and scarres too upon the soule the cure of sinne is wrought and that which is wanting shall perfectly be finished 2. Many sinners keep themselves from being healed by their own default They do keep terrour and apprehensions of wrath upon their soules because they will not close with the promises of the Gospel Though the comforts of the Gospel be held out never so clearly and with never so much perswadingnesse yet they will have none of them They are not humbled enough as they think they are not so prepared as they should be therefore they will not come to Christ to close with him as with a Saviour nor apply the promises of the Gospel but reject them and put them away as none of their portion This is the case of abundance of sinners Is it any wonder if such say they are not healed 'T is because they will not be healed They are not worthy of mercy and therefore they will have none They do not consider that all our worthinesse stands in the sense of our own unworthinesse They do not consider that they do not come to bring fulnesse to Christ but to draw out of Christs fulnesse John 1. 14. if such sinners would but lay aside this spiritual pride and close with Christ because they see they are unworthy of him they should finde that he would in a short time spiritually heale them For he is willing to heale and willing to do it speedily Jesus Christ never did never will put any sinne-lamenting sinner to any unnecessary trouble to any unnecessary delay 2. Let all the people of God especially the Ministery of God be ready to follow Christs example When you see or know of any soul that is wounded with sinne apply what healing medicines you can that they may be healed 'T is given in charge to the Ministers of God both in the Old and in the New Testament Esay 35. 3. and 1 Thes 5. 14. As it is cruel mercy to prostitute the comforts of the Gospel to proud sinners so is it great cruelty to with-hold the cordials of the Gospel from such sinners as are burthened with their sinnes Jesus Christ will take it very kindly at any mans hand that will help forward the
20. 20. 1 Kings 11. 36. 12. For God himself 1 Job 1. 5. 13. For Christ so 't is used in the Text. In what respects we shall afterwards see The World The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—ndus from that real and orderly digestion and composition of things that are in the world God hath made all things in number weight and measure The world is an orderly beautiful piece It 's used here some think to take away the difference between Jewes and Gentiles Others think it 's taken for the world of the Elect But I rather think in this place it 's taken for all sorts of men to whom this light is offered This benefit saith Calvin is not offered to one or a few but to all the world though few receive it yet the tender of it is made to all according to that of our Saviour Mark 16. 15. The words are a Proposition In 〈…〉 1. The Subject Jesus Christ 2. The Predicate The light of the world 3. The Copulate joyning these together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All put together make this Observation Doct. That Jesus Christ is the spiritual light of the world Jesus Christ in three respects is the natural light of the world as he is God 1. He created the light The first light that ever shined in the world was his creature The Sunne Moon and Starres which are the vessels of natural light are the works of his hands He as well as the Father is that Jehovah who at first said Let there be light and there was light Gen. 1. 3. For all things were made by him and without him was not made any thing that was made John 1. 3. All the luminaries of heaven which carry the light of nature abroad are his creatures 2. He preserves the light The sinne of mankinde would extinguish those vessels of light those lamps of the world did not the Lord Jesus Christ by his Divine power and Providence keep them burning When the Sunne is set and darknesse spread upon the world it would never rise again if Christ did not give it a Command 3. He it is that created the eye of man and endued it with power to set the light It is he that as God formed the eye of man and gave it power to behold the light of the Sunne It is he also that by his providence opens the eye when it is by sleep shut up in darknesse These windows of the body would be pitched up for ever if Christ did not open them morning by morning Davids prayer Psal 13. 3. must be our daily prayer Lighten mine eyes lest I sleep the sleep of death In all these respects Christ according as he is God is the natural light of the world And as Mediator he is the spiritual light of the world He was so when he was on earth and that both by his Doctrine and by his example And he is still the spiritual light of men The Scripture doth often affirme this of Christ See a few places John 1. 9. that was speaking of Christ the true light which lighteth every man that cometh into the world John 12. 35 36 46. What can be more expresse The Prophets who Prophecyed of him spake of him as a light Esay 42. 6. I give thee for a Covenant of the people for a light of the Gentiles And Esay 49. 6. I will give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earth He is therefore compared to the day-star Luke 1. 78. To the Sunne Mal. 4. 2. As all natural light is collected into the vessel of the Sunne and by it dispensed to the world so all spiritual light is gathered together and placed in Christ the Sunne of righteousnesse and by him communicated unto all those whom God hath given him In the opening of this Doctrine I shall handle three things 1. Wherein the proportion between Christ and light stands 2. How Christ doth dispense the light which is in him 3. How Christ is differenced from all â—ther lights First the resemblance between Christ and light stands in seven things 1. Light hath a manifestative quality It doth discover and cause to appear things that do in darkness lie unseen Darkness is a thick veile and shadow under which things and persons are concealed but light removes that shadow and shews both it self and every other thing in its own nature When you would see what a thing is if you do not know it you bring it forth to the light and then it appears Whatsoever doth make manifest the same is light Eph. 5. 13. Jesus Christ in this respect is well compared to light He discovers and makes manifest to men that which they never saw before How many rare mysteries hath Christ discovered to the sonnes of men When he came into the world he revealed those secrets that before were either not known or not so fully known The Apostle speaks of this Eph. 3. 2. 3 4 5 6 8 9. When Christ comes to a soul what discoveries doth he make there 1 That sin which lay hid for many years is now manifest that pride that unbelief that covetousnesse which was not discovered before is now made manifest The very secrets of the heart are made known when this light begin to shine 1 Corinth 14. 25. The soule wonders that so much wickednesse should be so long undiscerned 2 That shining beauty which is in grace which was not before discerned is now made manifest He sees godlinesse to be another kinde of thing then he ever apprehended it to be He sees a lovelinesse in every duty of Gods worship a lovelinesse in every act of holinesse which he could have not believed so that he is able to say with the blinde man restored by Christ This I know that whereas I was blinde now I see Christ hath the discovering quality of light 2. Light hath a Directive vertue It guids men in their way The Traveller by the benefit of the light sees what path to keep which way to turne to his intended journey Our Saviour mentions this effect of light John 11. 9 10. Now Christ is fitly called a light in this regard He it is that doth direct the sonnes of men in the way to life And therefore he is called not onely the light by which we see but the guide that leads us Luke 1. 79. Yea he is called not onely the light and the guide but the way in which we walk John 14. 6. Jesus Christ is sent by his Father from heaven to direct his Elect to heaven He is the great Pilot of his Church that doth steer it through the tempestuous seas of this world to the Haven of glory 3. Light hath a Penetrating vertue Light is of all creatures that are material the most immaterial it is of so subtile a nature that it conveys it selfe into the least crevise You can hardly make any fence so close as wholly to keep out
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
the Holy Ghost Our Saviour was anointed with the Holy Ghost Esay 61. 1. This Peter mentions in his Sermon Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power Now this ointment was shed upon the Lord Jesus in such great plenty that he may well be called by the name of ointment Psal 45. 7. he had more of this spirituall ointment poured upon his humane nature then all the Saints put them altogether The Spirit was not given him by measure but above measure Joh. 3. 34. He was from his conception filled with the holy Ghost He was full of grace and truth Joh. 1. 14. He had not only drops but whole rivers of Oyle poured upon his head He may be denominated ointment from that abundance of spiritual ointment wherewith he was filled his God-head anointed the manhood with an unspeakable fulnesse Col. 1. 19. And 2. Christ is ointment in regard of the excellent vertues which are in him He hath all the good properties of ointment I name five As 1. Oyntment is very fragrant and odoriferous Precious oyntment yeilds a very sweet small When the woman in the Gospel had poured her box of oyntment upon the head of Christ the text saith the whole house was filled with the odour of it John 12. 3. The Lord Jesus Christ is very odoriferous he is sweet in himself and he is exceeding sweet in the nostrils of his Saints the perfume in the Law was type of him Exod. 30 34. He doth perfume all persons and places where ever he comes If there be but one drop of Christ poured upon the soul the whole soul is perfumed with the smell of it When Christ had but put his finger into the hole of the door how was the hand of the Spouse perfumed as with sweet smelling myrrh Cant. 5. 5. That soul wants its spiritual smelling which doth not finde a sweetnesse in Jesus Christ Every thing in Jesus Christ is very fragrant 1 There is a fragrancy in his person He is a bundle of precious myrrh Cant. 1. 13. His life and holy conversation yeilded a sweet smell in the world Psal 45. 8. All thy garments smell of myrrh aloes and cassia The graces of the Spirit of which his life was full His righteousnesse meeknesse piety patience what a sweet smell do they cast abroad in the Gospel to this very day 2. There is fragrancy in his death His death was a sweet favour unto God Eph. 5. 2. His dead body was enbalmed with sweet spices John 19. 39. not that he had need of any such His body did never see corruption Psal 16. 10. So fragrant was the death of Christ that he hath perfumed the grave and made it as a bed of roses to all the Saints 3 There is a sweet fragrancy in his intercession The intercession of Christ is so sweet that it perfumes heaven it self See how it was typified under the Law Lev. 16. 12 13. The odours of the sweetest incense are not so fragrant to the nostrils of men as the odours of Christs intercession are to God So fragrant is his intercession that the services of his people which are unsavory in themselves come up as a cloud of incense before the Lord. See this Cant. 3. 6. It 's spoken of the Church because it 's the feminine gender Quae ista All this sweetnesse which is upon the Church and in her services is because they are perfumed with the incense of Christs mediation 4 There is a fragrancy in the word of Christ The breath of Christs mouth is sweeter then any perfume in the world this is that which the Church mentions Cant. 5. 16. His mouth or palate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweetnesses so it is in the original all his promises all his precepts are very favoury 5. There is a fragrancy in all his Ordinances Prayer Sacraments Preaching singing of Psalmes are in themselves and to a gracious heart like sweet smelling oyntment The Church mentions this Cant. 2. 3. No such sweet aire bloweth under heaven as doth in the Church of God where the Ordinances of Christ are dispensed in power and purity In one word there is nothing of Christ but is more sweet then the best oyntment that ever was compounded by man This is the first property of oyntment it 's very sweet 2. Oyntment hath an exhilarating vertue It cheeres the spirits and makes the heart glad This is observed by Solomon Prov. 27. 9. Oyntment and perfume rejoyce the heart When Solomon exhorts men to a cheerful life he makes mention of oyntment let thy head want no ointment alluding to the custome of the ancients who in their banquettings and feastings used such signes of joy And the Prophet expressing the jovialty of those Epicures Amos 6. 6. saith they anoint themselves with the chief oyntments The Lord Jesus Christ hath a cheering vertue The heart of a sinner is never truly merry till it be anointed with the graces of Christ and the comforts of Christ Christ is the onely remover of spiritual heavinesse The oyntment is the onely cure for spiritual melancholy Mat. 11. 28. All spiritual refreshing is from Jesus Christ He was anointed with the oyle of gladnesse that he might work gladnesse in the hearts of others This work is committed to him by God the Father Esay 61. 3. There 's not one drop of the oyle of joy but what comes out of this great olive tree the Lord Jesus that gladnesse which doth not proceed from Christ and which is not bottom'd on Christ is worldly madnesse not true joy He is called the consolation of Israel Luke 2. 25. He hath laid the foundation of Israels comfort and he it is that doth convey to them all their comfort 3 Oyntment hath a mollifying and suppling vertue If there be any hard tumour or swelling upon the body we use oyntment to soften it The holy Ghost alludes to this Esay 1 6. Where speaking of the state diseases he saith they have not been mollified with oyntments Jesus Christ hath a mollifying vertue let a heart of Adamant be but once anointed with this oyntment and it becomes an heart of flesh It was by this oyntment that the hard heart of Manasseh was softned God by his Spirit chafed this oyntment into it and it became tender And it is by the Application of this unction through the warm hands of the Spirit of God that the stony hearts of sinners are softened from day to day Thou that hast now a tender heart wouldest have carried thy stony heart with thee to thy grave if this precious oyntment had not been spread upon it 4. Oyntment is of a shining nature It hath a brightning and beautifying vertue Those Virgins that were prepared for the Persian King did use divers oyntments to make themselves beautiful Est 2. 12. they used six moneths sweet odours and six moneths oyle of myrrh This oyle as those that write of it say had