Christ All and in All, Sermon 5
JOHN 6. 55.
My fleſh is meat indeed, and my VI. SERM. at Mary Wolnoth. Lon. Decem. 14. 1651.blood is drink indeed.
IN this Chapter we have ſomething Hiſtorical and ſomething Doctrinal. The Hiſtorical part relates two great miracles done by our Saviour; his feeding five thouſand men with five loaves and two fiſhes, ver. 1. to 15. his walking upon the water, v. 15. to 22. The Doctrinal part is from v. 22. ad finem. The firſt and principal Doctrine he handles, is to prove himſelf to be the bread of life. He is occaſioned to preach this Doctrine from the peoples flocking after him to be fed with miraculous bread, v. 22, 23, 24, 25. ſeeing a great multitude reſort after to Capernaum, he knowing their intentions tells them, v. 26. that they followed, not becauſe they ſaw his Divine power in the late miracle, but that they might ſatisfie their natural appetite with bread, and thereupon, v. 27. adviſeth them that they would minde that ſpiritual bread which did excel the other, as far as the ſoule did the body, v. 27. And after ſome debate with them, when he ſaw their hearts a little raiſed after it, he doth openly declare and profeſſe himſelfe to be that ſpiritual bread. And when there was ſome contention among the Jewes how he could give them himſelfe to eate, v. 52. he doth, v. 53. ſhew the miſery of them that did not eat him, and v. 54 the happineſſe of thoſe that did feed upon him; and thereupon layes down this aſſertion in the Text, For my fleſh is meat indeed, &c. The wor…s [taken abſolutely, and excluding the cauſal particle for] containe in them a double Propoſition.
1. That Chriſts fleſh is meat indeed.
2. That his blood is drink indeed.
I begin with the firſt. My fleſh, &c. in which we have, 1. The ſubject, My fleſh. 2. The predicate, Meat indeed.
EXPLICATION.
My fleſh. Fleſh, when it is ſpoken in relation to Chriſt, as here in the Text, ſignifies two things. 1. Sometimes the manhood alone. So you have it, Joh. 6. 63. It is the ſpirit that quickneth, the fleſh profiteth nothing. In this place the fleſh ſignifies onelyonly the humanity of Chriſt. So Auſtin expounds it, and Calvin after him. The humanity is without advantage if it be ſeparated from the ſpirit, that is, à ſpiritus virtute, quâ perfuſa est caro. Calvin. 'Tis the Divinity that gives efficacy to the humanity. It is from the Spirit that the fleſh hath any feeding vertue. 2. Sometimes the whole perſon of Chriſt, God-man. And ſo it is to be underſtood in the Text. My fleſh is meat, that is, I am meat. I, God and man in one perſon. Now why fleſh is mentioned here, Cameron gives the reaſon; becauſe our life is in the fleſh and blood of Chriſt. Si enim carnem & ſanguinem Chriſto tollas, non erit amplius cibus noster. For that he might be food for our ſoules, it was neceſſary that he ſhould ſatisfie the juſtice of God, and ſo purchaſe for us remiſſion of ſinnes. Therefore becauſe by the ſhedding of his blood, and by the ſacrificing and offering up of his body upon the croſſe, he purchaſed this for us, Heb. 9. 22. his fleſh is ſaid to be our meat, and his blood our drink.
Is meat, foreign. This word is tranſlated ſometimes ruſt, Mat. 6. 19, 20. Lay not up for your ſelves treaſures on earth, foreign, but lay up for your ſelves treaſures in heaven, foreign. It ſignifies any thing that by ruſt or fretting doth eat into metal or other creatures, and ſo conſumes them. It is alſo tranſlated meat, and ſignifies generally all kinde of food which is for the ſupport of life, 2 Cor. 9. 10. he that miniſtreth ſeed to the ſower, both miniſter bread to your food, foreign, and multiply your ſeed ſowen, &c. And ſo 'tis uſed in the Text. Indeed, foreign, the fleſh of Chriſt is called meat indeed, in a twofold reſpect.
(1.) In reſpect of all other food. All other food in reſpect of this, is but cibi tantummodo umbra & vana imago, as Cameron ſaith. As natural life in reſpect of the ſpiritual, is but a ſhadow of 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. 'Tis 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. 'Tis 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. 'Tis 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. 'Tis by meat Vegetationthat 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 Reparationby 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. Sometimes a beleever through the neglect of his duty, through ſurfetting upon ſinne, brings ſpiritual languiſhings upon himſelf, his ſtrength is decayed, his vigour is abated, his pulſe beats very weakly, he can ſcarcely creep in the wayes of God. In ſuch a caſe Jeſus Chriſt recovers him, repaires his breaches and renues his ſtrength, as in former times. The Pſalmiſt ſpeaks of this, Pſal. 23. 3. He restoreth my ſoul, He leadeth me in the paths of righteouſneſſe for his Names ſake. The Saints have every day experience of this reſtoring vertue of Chriſt.
III. How this meat is eaten and received. The Scripture makes mention of three things which concur to this act.
1. The Ordinances. Theſe are the conduits. Jeſus Chriſt hath inſtituted and appointed his Ordinances to be the meanes of carrying his nouriſhing vertue to the ſoul. The Ordinances are the diſhes of gold upon which this heavenly meat is brought. Prayer, Reading, Preaching, Meditation, holy conference, the Sacrament; in theſe Chriſt preſents himſelf to the ſoul. He that forſakes theſe, can expect no feeding from Chriſt. In this mountaine will the Lord of Hoſts make a feaſt of fat things, &c. Eſay 25. 6. The feaſt is made in the mountain of Gods houſe, and the Ordinances are the diſhes on which this meat is ſet, and the knives by which its carved out to the ſoul.
2. Saving lively faith. This is the inſtrument. What the hand, and mouth, and ſtomack are in the corporal eating, that is faith in this ſpiritual eating. Faith is the hand that takes this meat, the mouth that eats it, and the ſtomack that digeſts it. Yea, faith is as the veines and Arteries that do diſperſe and carry this nouriſhment to every power of the ſoule. This is abundantly cleared in this very Chapter, v. 35. he that cometh to me ſhall never hunger, he that beleeveth in me ſhall never thirſt. Cometh is expounded by beleeveth. Eating and drinking are here put for believing. Crede & manducaſti. He that beleeves eats; and he that eats not, it is becauſe he beleeves not; Hic ed…re eſt credere.
Doct. 2. That the blood of Jeſus Chriſt is drink indeed. Blood is here put for the whole perſon, as fleſh was. And its rather his blood is drink, then that He is drink; becauſe the great efficacy of all Chriſt did, lies principally in his blood, Heb. 9, 22. And in the ſame reſpects, as his fleſh is ſaid to be meat indeed, his blood is ſaid to be drink indeed. And thoſe three things which concurre to the act of eating his fleſh, concur alſo to this act of drinking his blood. The myſtical union, ſaving faith, the Ordinances. I ſhall therefore onelyonly open two things,
1. Shew that Chriſts blood is drink.
2. The Analogy between his blood and other drink.
I. That the blood of Chriſt is ſpiritual drink, will appear.
1. From the drink-offerings under the Law. In the Law there were ſundry drink-offerings appointed as well as meat-offerings. The daily ſacrifice which was to be offered continually, every morning and evening, had both a meat-offering, and drink annexed to it, Exod. 29. 40, 41. The daily ſacrifice did ſignifie three things.
(1) That Jeſus Chriſt the true Lamb of God was available to the Church of God, from the morning of the world, to the evening, the end of the world.
(2) To ſignifie the continual need the Church had of reconciliation by Chriſts blood, which taketh away ſinne.
(3) To ſanctifie the morning and evening prayers of the Church, by the interceding ſacrifices of Chriſt the Mediator. And the meat-offering, and drink-offering added thereunto, did ſignifie, that Jeſus Chriſt by offering himſelf to God, becomes not onelyonly our redemption, but alſo meat and drink to the ſoul. The ſheaf of the firſt fruits appointed to be offered every year, had both the meat-offering and drink-offering added thereunto, Lev. 23. 10, 11, 12, 13. The like is to be obſerved in other ſacrifices. Now as the meat-offerings Numb. 15 init.did repreſent Chriſt as food, ſo the drink-offerings did ſet him out as our ſpiritual drink.
2. From the water iſſuing out of the rock. You read the ſtory of that, Numb. 20. The people in the deſart of Zin wanted water. In their neceſſity, as their ſinful cuſtom was, they fall a murmuring, v. 3, 4, 5. God commands Moſes, v. 8. to ſpeak unto the rock to give them water; that they and their cattel might drink. Moſes ſmites the rock twice (which was his ſinne, becauſe God only commanded him to ſpeak to the rock) and it gave forth its water in abundance, v. 11. Now what the meaning of this water was, the Apoſtle tells us, 1 Cor. 10. 4. They drank of the rock that followed them, and that rock was Chriſt. The rock typiſied Chriſt, and the water of the rock, of which they and their cattel drank, typed out the blood of Chriſt our ſpiritual drink.
3. From the cup in the Lords Supper. Why is the cup added to the bread? Is it not to let us know, that Jeſus Chriſt is ſpiritual drink as well as our ſpiritual bread?
4. From the reſemblance of the vine. Our Saviour, John 15. is compared to a vine. Why to a vine?
[1.] To ſhew the great myſtery of the union of all the ſpiritual branches with him the root.
[2.] To ſignifie that he is our ſpiritual drink. The vine doth yield wine which is drink for the body: the Lord Jeſus Chriſt doth yield ſpiritual drink for all thoſe that are his members. He is the wine of God, as well as the bread of God.
II. Quae Analogia? The Analogy ſtands in foure things. There are four properties of drink diſtinct from meat.
1. Drink is for refreſhing and cooling. When the body is hot by labour, or by ſickneſſe, or travel, drink doth coole and refreſh it. The heart panteth after the water-brooks, Pſalm. 42. 1. The chaſed Hart when he is heated with hunting, makes to the river, and by drinking is refreſhed. The ſweating Traveller goes to the ſpring and cooles himſelfe by drinking of the ſtreaming waters. The blood of Jeſus Chriſt is of a very refreſhing and cooling nature. When the ſoul is heated with temptations, parched with the fiery wrath of God in the conſcience, when it lies ſweating and ſweltring under guilt, one draught of Chriſts blood taken down by faith, yea one drop of it ſenſibly falling upon it, doth cool and refreſh it again Hence he is alſo compared to the rivers of water in dry places, Iſ. 23. 2. Hence is that invitation, Mat. 11. 28 I wil… give you reſt, foreign, I will give you refreſhment, ſo 'tis tranſlated, Phil. 7. foreign, nothing indeed can coole the parched ſoule but Chriſts blood. And this will do it abundantly when 'tis quite melted with wrath, and burnt up with anguiſh.
2. Drink cleanſeth the body. The inward parts are waſhed and purified as well as refreſhed. As the running water cleanſeth the channel, and carries away rubbiſh and filth, ſo drink ſeaſonably and fitly taken, carries away the defilements that are contracted within the body. The blood of Chriſt is of a cleanſing nature. 'Tis indeed the only cleanſer. It doth, being taken by faith, carry away all the filthineſſe of the inward Man. All the Ceremonial purifications were types of the purifying blood of Chriſt, Heb. 9. 13, 14. There ye have the typical cleanſings expounded. The blood of Jeſus Chriſt cleanſeth us from all ſinne, 1 John 1. 7 Chriſt takes away the guilt of ſinne by juſtification, and he cleanſeth us from the filthineſſe of ſinne by ſanctification. You reade in Zech. 13. 1. of a fountaine opened for ſinne, and for uncleanneſſe. This fountaine is nothing elſe but the fountain of Chriſts blood. He that drinks daily of this blood, ſhall be cleanſed daily.
3. Drink is of a reviving nature. It recovers from faintings, it opens the eyes helps feebleneſſe of Spirit, vid. Judg. 15. 18, 19. Sampſ…n being tired by that great ſlaughter of the Philiſtines, found his ſpirits ſink, he prayes for drink, and when he had refreſhed himſelf with water, his ſpirit came again, and he revived. Solomon, Prov. 31. 6, 7. preſcribes ſtrong drink to him that is ready to periſh, and wine to the heavy hearted, that they may forget their poverty, and remember their miſery no more. Some drink is called Aqua-vitae, becauſe of its uſefulneſſe and efficacy this way. The blood of Jeſus Chriſt is a reviving blood. When the ſoul is in deliquio ſpirituali, when it faints, and dies, and ſinks, the ſprinklings of this blood will fetch it again, a drop or two of this true Aqua-vitae taken down by faith, will open the eyes and reſtore it again. This effect it had on Aſaph, Pſ. 73. 26. My heart and my fleſh faileth, &c. but thou art the ſtay of my heart, and my portion for ever. This was foretold of Chriſt long before his birth, by that Evangelical Prophet, Eſay 61. 1. and chap. 57. 15. To revive the ſpirit of the humble, and to revive the heart of the contrite ones. It is his blood, and that alone, that healeth the broken in heart.
4. Drink is of a cheering nature. It doth beget and continue cheerfulneſſe. The Pſalmiſt tells us that wine maketh glad the heart of man, Pſalme 104. 15. The blood of Chriſt is a heart-chearing thing. It's the only foundation, and the only preſerver of true joy. It will make the heart merry in adverſity, it will create laughter in heavineſſe. Pſal. 4. 6, 7. Lord, lift thou up the light of thy countenance, &c. Thou haſt put gladneſſe in my heart, &c. The light of Gods countenance is lifted up onelyonly in, and through Jeſus Chriſt. Chriſts blood is the onelyonly medicine for ſpiritual Melancholy. When the Church was drinking in Chriſts wine-cellar, taking down this blood, how was her heart cheared? Cant. 2. 3, 4. I ſate down under his ſhadow, &c.
The Uſes of this are,
1. For Information in theſe particulars.
1. Take notice of the great myſtery of a beleevers union and oneneſſe with Jeſus Chriſt. The Scripture ſets this out, as by expreſſe teſtimonies, …o by natural reſemblances, as of vine and branches, John 15. init. of head and members, Eph. 1. ult. Eph. 6. 30. of husband and wife, Eph. 6. 32. of the foundation, and ſuperſtructory ſtones, Eph. 3. 20, 21. and of meat and eaters, as in the Text. As there is a union between the meat and the body of him that eats it, ſo there is an intimate union between a beleever and Chriſt his ſpiritual meat. And indeed ou… union with him is the foundation of our feeding on him. He could not be our meat, if he were not our Head by myſtical u…im. This is the foundation of this eating; this makes Chriſt ours, gives us right to eat. The Apoſtle, Col. 2. 19. makes our union with him the foundation of our receiving nouriſhment from him. And the ſouls feeding on him, proves the ſoules union with him. So it follows, ver. 56. He that eateth my fleſh, and drinketh my blood, dwelleth in me, and … in him. As the meat which we eate is turned into the ſubſtance of our body, ſo are we turned into Chriſt, made fleſh of his fleſh, and bone of his bone.
2. Behold here the fulneſſe of Chriſt. Whence ſhall we have bread in the Wilderneſſe to ſatisfie ſo many, ſay the Diſciples to Chriſt, Mar. 8. 4, 5. The fulneſſe of Chriſt appears in this, that he hath enough in him to feed ſo many, and to feed every one ſo plentifully. He hath ſed his people ever ſince that promiſe, Gen. 3. 15. and he will feed all his Elect to the end of the world, and he will feed them all abundantly every kind of way; he feeds them with grace, feeds them with knowledge, feeds them in reſpect of juſtification, and he feeds them in reſpect of ſanctification, &c. and yet is there no abatement of his fulneſſe. Did not the fulneſſe of the Godhead dwell bodily in him? Col. 2. 9. he could not feed ſo many ſo long every way, without any diminution of his fulneſſe; the children have been eating above five thouſand years, and the loaf is ſtill whole.
III. Behold the great love of Chriſt, and of the Father in giving us this meat and drink. Remember, 'tis his fleſh that is our meat, his blood that is our drink. He could not have been our meat and drink, if he had not been ſacrificed; the Prieſts were not to eat of the offerings allowed them till they were ſacrificed, had not Chriſt been ſacrificed, he could have been no food for us. The love of Chriſt and of the Father appear the more in it, that he ſhould ſacrifice his Sonne to be a meat offering for us, and let out his blood to be a drink offering for us; wonder to eternity at this love, John. 3. 16. the Scripture expreſſes the great love of God to the Iſraelites, that he gave them Manna from heaven, Pſal. 75. 23, 24, 25. How much greater love doth he expreſſe in giving his Sonne to the Elect to feed them? That Gods onelyonly Sonne ſhould be torn in pieces to be meat and drink for us. Behold what manner of love the Father hath beſtowed upon us, as to feed us with the body and blood of his own Son!
IV. Behold here the compleatneſſe of Chriſt. The Scripture ſpeaks much of his compleatneſs and perfection. Look upon him in what reſpect, under what notion you pleaſe, and you will ſee his compleatneſſe. Behold him as a Saviour, and ſo he is a compleat; he ſaves foreign. Heb. 7 25. he ſaves the ſoul, the body from all evil, unto all good, and that for ever. Conſider him as a Phyſician, and his compleatneſſe will appeare. He heales the ſoule, the body, heales in an inſtant, heales to the bottom, &c. whatſoever he is compared to, he is compleatly and perfectly ſo. Behold him as a Feeder, and he is compleat in that notion; He is not onelyonly meat nor onelyonly drink, but he is both meat and drink, compleat nouriſhment. The body cannot live with meat, if drink be wanting; nor can it ſubſiſt by drink onelyonly without meat. Bread without drink would dry up the blood; drink without meat would in a little time drown the body. A mixture, and fit proportion of both keeps it in health. Jeſus Chriſt is both theſe, compleat and perfect nouriſhment. Well may the Apoſtle ſay, that Chriſtians are compleat in him, Col. 2. 10. foreign. He is in himſelfe every way compleat, and thoſe that adhere to him, are perfectly compleat in him.
V: Take notice of the truth of Christ humanity. Marcion, Eutiches, Saturnius, Maniches hold that Chriſt was man onelyonly in appearance. The Scripture doth both aſſert the God-head and Man-hood of Chriſt. The two natures are perſonally united, never to be ſeparated. His Name ſhall be called Emmanuel, Mat. 1. 23. And the truth of the Man-hood is aſſerted in many places. The Word became fleſh, and dwelt among us, Joh. 1. 14. To us a childe is born, Eſay 9. 6. As other Scriptures, ſo the Text doth clearly aſſert his humanity, for it makes mention of his fleſh and blood. The God-head hath neither fleſh nor blood, but the Man-hood hath both. He is perfect God, and perfect man of a reaſonable ſoule, and humane fleſh ſubſiſting.
VI. How injurious are the Papiſts to the people of God, that deny them his blood. They take away from the Laity (as they call them) the blood of Chriſt in the Sacrament. And by this meanes do in effect deny them nouriſhment. As the body ſtands in need of meat as well as drink, and of drink as well as meat, ſo doth the ſoul. As they wrong Chriſt in tranſgreſſing his inſtitution, who appointed the cup as well as the bread, Matth. 26. 26, 27. ſo they are very injurious to the Church, in taking away the one half of their ſpiritual food. Abhor their Doctrines, bleſſe God, you are freed from the ſacrilegious ſoul-robbers. They that deprive you of Chriſts blood, dep…ive you of life, for except ye eat the fleſh of the Sonne of man, and drink his blood, ye have no life in you, Joh. 6. 53. yea, indeed he that takes away Chriſts blood, takes away whole Chriſt from the ſoul.
VII. The wickedneſſe of the Socinian doctrine that makes nothing that Chriſt did to be meritorious for us, but onelyonly exemplary. This is a ſoul-damning doctrine. Chriſt is our meat and drink. He died not onelyonly to teach us to ſuffer, but to be meat and drink to keep us from ſtarving, yea to feed us up to eternal life.
VIII. The miſerable condition of thoſe that want Chriſt. Nothing can keep them from ſtarving, who either have not, or will not uſe this meat and drink. The condition of Lazarus was ſad as to his outward man, when he had neither meat nor drink, Luke 16. Hagar and her childe were in a miſerable condition, when the bread was eaten and the bottle empty, Gen. 21. 15, 16. That condition of that deſolate widow of Sarepta, 1 Reg. 17. 11, 12. was very ſad: far worſe is theirs who want Chriſt: the ſtarving of the ſoul is worſe then the pining of the body.
IX. None fare ſo delicately as beleevers. That rich glutton fared deliciouſly every day, Luk. 16. 19. What were his delicacies to this? He had the creatures to feed upon; beleevers feed on God himſelf. Nabal its ſaid, when he had his ſheep-ſhearers, made a feaſt like the feaſt of a King, 1 Sam. 25. 36. you read of Ahaſureus his great feaſt, Eſth. 1 4, …. You reade of Solomons daily proviſion, 1 Reg. 4. 22, 23. this was very great. But the beleeving beggar hath better proviſion then this. What is the fleſh of foules to the fleſh of Chriſt? What is the blood of the grape to Chriſts blood? This is a beleevers daily food. They have not onelyonly panem & potum Domini, but they have panem & potum Dominum.
X. The folly of thoſe that do either feed themſelves, or perſwade others to feed upon their own works and duties. The Papiſts ſet mens works and duties before themſelves, and others as their ſpiritual meat and drink. They make the righteouſneſſe of man their meat and drink.
(1) This doctrine is derogatory to Chriſt. To make any thing beſides Chriſt, the ſoules meat and drink, is to deny him to be meat, at leaſt ſufficient and perfect meat. He will either be our onelyonly food, or not our food at all. Chriſt is incapable of all other mixtures. As the Apoſtle argues about grace and works, ſo may we argue in this matter about Chriſt and works, Rom. 11. 6. If by grace, then it is no more of works, &c. If Chriſt be our meat and drink, then are not works our meat and drink, otherwiſe Chriſt is no more Chriſt; and if works be our meat and drink, then is not Chriſt our meat and drink, otherwiſe works are no more works.
(2) This doctrine is prejudicial to the ſoule. It is indeed a ſoul-ſtarving doctrine. Our works cannot feed us. The Prophet tells us, Eſay 44. 20. that the Idolater feedeth on aſhes. Our beſt works and duties are not meat and drink, but aſhes. 'Tis as impoſſible that the body ſhould live upon aſhes, or other ſuch traſh, as that the ſoule ſhould live upon its own works. Our works have no nouriſhing vertue in them. If a Sonne ſhall ask bread, ſaith our Saviour, of any of you that is a father, will he give him a ſtone? Luke 11. 11, 12. The Papiſts are unnatural fathers to their children. When they ask them bread, they give them a ſtone; when they ask fiſh, they give them a ſerpent; and when they ask an egge, they give them a ſcorpion. A mans beſt works are Stones, Serpents, Scorpions; yea, they are poyſon to him that makes them his food. You reade of a ſevere threatning of Rabſhakeh againſt the people of God, 2 Reg. 18. 27. He would make them eat their own dung, &c. The Papiſts put this threatning into practiſe upon all their followers in a ſpiritual ſenſe; They make them eat their own dung, &c. Indeed our beſt works and duties in the account of ſtrict juſtice are no better, Mal. 2. 3. I will ſpread dung upon your faces, even the dung of your ſolemne feaſts. A perſon had better never do any good works, then make him his ſpiritual meat and ſubſiſtence.
XI. Behold here the excellency of Jeſus Chriſt. He is meat and drink. He is indeed compared to all things that are excellent; he doth farre excel whatſoever he is compared unto. He is as far above all other meat and drink, as the beſt meat and drink are above the courſeſt pulſe, and the muddieſt water. See this excellency in a few particulars.
1. Chriſt is ſpiritual meat and drink. All other meat and drink is onelyonly corporeal. 'Tis ſo in its own nature, and 'tis ſo in regard of the ſubject; it nouriſheth not the ſoule, but the body onelyonly. All their delicacies do not 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. 'Tis 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 onelyonly; 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 beforehand, 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 ſu…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 Alms, ſhall famiſh for want of it.
Ʋſe 2. For Exhortation
I. To ſuch as want Chriſt. My counſel to them is, that they would labour for an intereſt in him: you cannot be well without him; you will famiſh your ſoul, if you have not Chriſt for your meat and drink.
Queſt. How may we come to have an intereſt in him.
1. Be thorowly perſwaded of your need of him. This is the firſt ſtep to the attainment of him. Look upon your natural guilt; upon all your ſinnes; upon the ſeverity of the curſe of the Law againſt diſobedience; upon the exact juſtice of God in puniſhing ſinne; and upon your own helpleſſ▪neſſe either to ſatisfie juſtice, or to ſtand out under the deſerved wrath of God, and you will be convinced of your need of him.
2. Wait upon Jeſus Christ in that way in which he gives himſelf to ſinners. The publick Ordinances, chiefly the preaching of the Word. In that Chriſt makes the tender of himſelf, and by that ordinarily faith is wrought in the heart to embrace that tender, Rom. 10. 17. Zacheus obtained Chriſt by being in the way of Chriſt, Luke 19. 4. the Ordinances are the Sycamore-tree. C…mb up into them, and ſtay and wait till Chriſt come. He is to paſſe by that way.
3. Obſerve his call and embrace it, Prov. 9. init. Luke 14. 16, 17, 18. Mark the impreſſions of the Spirit, the knockings of Chriſt. Thus did Zacheus, Luke 19. 5, 6. Zacheus, Come down, &c. And he made haſte and came down, &c. Beg of Chriſt that he would give a heart to come down, when he ſayes, come down. He is the meat and drink of God. He that refuſeth him, ſinneth againſt his own ſoule. Conſider ſeriouſly of it. When you finde your ſtomack crave meat and drink; think, O what ſhall I do for ſpiritual meat and drink?
II. To ſuch as have an intereſt in Chriſt, who is meat and drink, let me commend a few things to you.
1. Feed on him. Eat and drink of this fleſh and blood every day. Chriſtians grow weak, becauſe they let their meat and drink ſtand by them. 'Tis not the fleſh in the pot, but the fleſh in the ſtomack that gives nouriſhment. 'Tis not the drink in the veſſel, but the drink taken down that revives. Stir up ſpiritual hunger, and that will make you feed heartily on Chriſt. Eat and drink Chriſt by Meditation, eat and drink him by Application. Let your faith draw in Chriſt in every Ordinance. Keep your Spiritual meals as conſtantly as you do your other meales. Your eating will help you to a ſtomack. Satisfaction and hunger are mutual helps one to another. Eating and drinking other meat takes away the appetite, but it increaſeth the ſpiritual appetite. Fixed times of ſpiritual feeding every day, are marvellous profitable. When you have prayed, call your heart to account what it hath taken in of Chriſt. When you have been reading, ask it what nouriſhment it hath received from the Word. When the Lords Supper is over, enquire what refreſhment is received. Put your ſelves forward to frequent, conſtant, actual feeding. It's pitty ſuch precious meat and drink ſhould ſtand in corners, when the ſoule hath ſo much need of it.
2. Be thankful for this meat and drink. That it is provided for any; that it is actually dealt out to you; That you have that meat and drink which others want. There are many that have no other meat but ſinne. They drink iniquity like water, Job 15. 16. Some eat the bread of violence, and drink the wine of deceit. Some there are that drink the wine of the condemned in the houſe of their God, Amos 2. 8. They eat the fleſh of men, and drink their blood like new wine, Micah 3. 3. The greateſt part of men have no other meat then the pulſe of worldly comforts; no other drink then the puddle water of created things; and thou haſt the fleſh and blood of Jeſus Chriſt to eat and drink: prize and value at an high rate the exceeding riches of this grace. We are to bleſſe God for our corporal meat and drink. Jeſus Chriſt gave thanks when he ate and drank, John 6. 11: And ſo did the Apoſtles, Acts 27. 35. and ſo ſhould all men do. It is brutiſh to eat and drink without Thankſgiving. How much more cauſe have we to bleſſe God for our ſpiritual meat and drink! The corporall is common to us with others; This is peculiar onelyonly to the Elect; no other ſhall taſte of this proviſion.
3. Let your growth be anſwerable to ſuch excellent feeding. God expects that our ſpirituall growth ſhould be proportionable to our ſpiritual feeding.
Bos Macer pingui in arvo, is prodigious. Husbandmen expect that when they put their cattel into paſtures that are rich, where there is plenty of graſſe, and abundance of water, they expect that their growth ſhould be anſwerable. The Saints of God are highly fed. They have Angels meat, ſhould they not then do Angels work? If you do not grow very faſt, you will bring up an evil report of Chriſt; as if his fleſh were not nouriſhing meat, as if his blood were not nouriſhing drink, as if it were meat in ſhew, and not meat indeed; as if it were drink in ſhew, not drink indeed. Jeſus Chriſt may repent that his body was broken, his blood poured out to be meat and drink for you that are ſtill leane and ill-favoured, even dwarfs in grace. It's the Saints priviledge that they ſhall grow, becauſe Chriſt is their feeder; and it is their duty, becauſe they have ſuch food, to be carefully mindful of growing. Every limb of the new man ſhould thrive. We ſhould grow lower in humility, higher in heavenly-mindedneſſe; broader and thicker in ſpiritual affections, &c. you cannot expreſſe your thankfulneſſe for this royal meat and drink, any other way ſo much to the contentment of Chriſt, as by growing abundantly. It is that which our Saviour requires as a teſtimony of our union with him, and of thankfulneſſe for that feeding vertue we receive from him, John 15. 5, 8. As he is unworthy of meat that doth not labour, ſo is he more unworthy that doth not grow.
4. Shew pitty to others that feed on other meat and drink. Endeavour to communicate Chriſt to thoſe that want him. We naturally pity famiſhed men; lean cheeks, and pale faces work ſome bowels in a miſer, in an enemy. Commend Chriſt to others, perſwade them to embrace him. You ſhall feel no want of meat and drink for your ſelves, by communicating Chriſt to others. Though a thouſand eat and drink of him, no one ſhall have the leſſe.
5. Do not deſpair of ſpiritual growth and strength. 'Tis a diſhonour to Chriſt to think that he ſhould ſtarve you. His fleſh is ſtrengthning fleſh, his blood is ſtrengthening blood, quickening blood. 'Tis full of ſpirits, 'tis full of life. Though thy graces be weak, thy ſpiritual diſeaſes violent, yet deſpair not. Thou receiveſt more from Chriſt, then thou canſt loſe or ſpend.