Preparative Sermon to the Lords Table, Text

Preparative Sermon to the Lords Table · Text

A PREPARATIVE SERMON, TO THE LORDS TABLE, preached by the Reverend M^r. Iohn Forbes, Paſtour to the Companie of Marchant Adventurers reſiding in Delff.

1. Cor. 11.28.

But let a man examine himſelfe, and ſo let him eate of that bread, and drinke of that Cup.

Printed at Delff: 1632.

p. 3A PREPARATIVE SERMON. TO THE LORDS TABLE.

Iohn 6. Verſ. 27.

Labour not for the meat, vvhichwhich periſheth, but for that meat vvhichwhich endureth, vntounto euerlaſting life, which the Sonne of man ſhall giuegive vntounto you, for him hath God the Father ſealed.

AMonge our manifold enormities, there is not any one, which more grieues the Lord Ieſus, and vvhichwhich doth make him more to be offended vvith vsus, then vvhen vve abuſe, either himſelfe, or his bleſſed ordinances to peruerſe ends: therfore of all things vvherevnto, vvee are to looke to, in our p. 4ſelues, this is one of the chiefeſt, leaſt in ſhevve of ſeeking after Chriſt, & in comming to his holy ordinances, vve thereby increaſe our guiltines, & prouoke the Lord to vvrath, and indignation againſt vsus.

VVe knovv vvhat fearefull iudgments the Corinthians did bring vponupon themſelues, for not eating the Lords ſupper, as they ought. For vvhichwhich abuſe of that holy ordinance, the Lord plagued them, vvith ſundry diſeaſes, and ſickneſſes, and diuerſe kinds of deaths: ſo zealous is the Lord, of keeping his holy ordinances, from the abuſe, & contempt of men. See 1. Cor chap. 11.

VVee are not ignorant alſo of the ſeueritie vſed by God, againſt Nadab, and Abihu, the Sonnes of Aaron, for offring of ſtrang fire before the Lord, in conſuming them both vvith fire p. 5that came out from the Lord, ſee Leuit. 10.

The like example hauehave vvee of the teſtimonie of Gods anger, againſt Vzzah (as example to all them, that vſe not the holy things of God aright nor reſpectfully) vvho preſuming cō trarie to the ordinance of God, to touch the Arke. Though vpō a good zeale, to ſtay it vvhen he did ſee it like to fall, vvas ſtrucken to death by the Lord.

Let vsus remember vvhat the Lord did to king Vziah, for attempting to enter in to the ſanctuary, to offer incenſe before the Lord, vvhichwhich belonged only to the Prieſt to doe, in ſtriking him vvith a leaproſie all the daies of his life, 2. Chro. cap. 26.

Annanias and Saphirah are documents to this day of the Lords ſore diſpleaſure againſt all thoſe, vvho p. 6pretending faith, louelove, and zeale, and liberalitie to Chriſt, and his Church, dealt hipocriticallie vvith counterfeit ſhevve, and not trulie vvith God, in any thing, concerning his vvorſhip, his glory, his ordinances, and his obedience. vvho both of them vvere puniſhed by death, for dealing falſelie vvith the Lord, in their prophane, & counterfeite ſhevve, of imitating the charitable liberalitie of the Primitiue Churches, in ſelling their poſſeſſions, and bringing the price thereof to the Apoſtles feet, for the ſupport of thoſe that did vvant. See Act. 5.

All theſe do let vsus ſee, that the Lord can not abide, that any man ſhould prophane, any of his holy ordināces, or for any by-pretēce to make ſhevv, of zeale to his glorie, or deſire of his holy things: it is not poſſible, that p. 7hee ſhould ſuffer vsus to goe long vnpuniſhed, if vve doe not ſerue him in all his ordinances vvith ſinceere, & vpright hearts. The truth vvhereof is confirmed by this Hiſtorie: For theſe Ievves comming vntounto Chriſt, did make a great ſhevve, and deſire, to enjoy the bleſſed fellovvſhip, and communion of the Sonne of God: & yet Chriſt is diſpleaſed vvith them, becauſe they ſought him not vvith vpright hearts: therfore hauing checked, and reproued them, in manifeſting, and opening the poyſon of hypocriſie, which was in their hearts, in the preceding verſe of this chapter: In this verſe vvhichwhich vve hauehave novv read, hee laboureth to cure by vvholeſome medecine, the ſicknes of their ſoule, if poſſible the peruerſe diſpoſition of their hearts could be reformed.

p. 8The euill that he reproues in them is this, that they ſought not after Chriſt aright: becauſe they did not ſet before themſelues, the right vſe of Chriſt in comming vntounto him. They ſhould hauehave ſought after him, firſt, and principallie, for ſpirituall things, tending to the vvelfare of their ſoules, but they ſought after him for nothing but the foode of their bodies, and the vvelfare of this their tanſitorie life: therefore Chriſt is offended at them, & ſo hee is vvith all others, vvho follovving their footſteps, come vntounto him, or his ordinances in the like manner.

Novv to remedie this euill, the Sonne of God, labours to giuegive them ſome vvholeſome inſtruction, in which, theſe points are to be marked. Firſt, VVhat it is that he enioynes them to? vvhichwhich is to labour. Secondly, For p. 9vvhat he vvill hauehave them to labour, & that is for ſpirituall things, namely, the meate of their ſoules, and the food of eternall life. Thirdly, vvee hauehave to conſider, the preparation vntounto this, by remouing the hindrances hereof, in repreſsing the louelove of the vvorld in mens hearts. Commanding them not to labour for that meate which periſheth. Fourthly, vve hauehave heere ſet downe by Chriſt, an information, & an inſtruction vvhere to finde this bread of life, ſince it vvere in vaine to labour for it, if vve knew not vvhere to find it. Therefore hee tells them the Sonne of man ſhall giuegive it vntounto them. Fifthly, Here is ſet downe an argument, or reaſon of confirmation to make this good, and to ſecure the ſoule of him, that ſeeks this bread of life from Christ, that Chriſt is able, yea not only able, but alſo vvilling, and ready to giuegive it vntounto them, p. 10and that is ſet dovvne in theſe vvords, for him hath God the Father ſealed.

Firſt then let vsus ſpeake of the exhortation vvhichwhich is to labour for that meat, vvhichwhich endureth to eternall life.

By this exhortation vve ſee manifeſtly, that it neuer vvas the purpoſe, nor mind of God, ſince the vvorld beganne, that men ſhould feede on any meat, either corporall, or ſpirituall, vvithout labour, and pains taking for it: you knovv, that lavve of the Apoſtle to the Theſ. the ſecond Epist. 3. chap. verſ. 10. If there be any that vvill not vvorke, the ſame man ſhall not eate: that man therefore ſhall neuer be vvorthie of heauen, that vvill take no paines for it, for if it be Gods vvill, that vvee ſhould labour, if vve vvould enioy the food p. 11of our bodies: it muſt needs be much more his vvill, that vvee ſhould labour for the food of our ſoules. It is therefore in vaine for men euer to looke to be made pertakers of the ſupper of the lambe, and bread of heauen, if they vvill take no paines for it, there is an neceſſitie layd vponupon vsus to labour, for the food, both of ſoule, and bodie: it is no ſlothfull, nor careles man that God vvill feed: ſuch men therefore as thinke, to goe, to heauen ſleeping, vvithout ſeeking after heauen, and doe hope to hauehave Chriſt brought vntounto them, vvhile they reſt in their beds, and vvill not doe ſo much, as to riſe, and let him in, vvhen he calles, and knocks at their doores, and looke to be fed vvith the food of Angels, and yet vvill not ſtir hand, nor foote to labour for it. p. 12I ſay ſuch men can neuer expect, to hauehave it from God. VVe knovv it ſufficiently, rhat it is Gods vvill, and ordinance, that touching this temporall life, a man ſhould eate his bread in the ſvveat of his brovves, & vve doe vvillingly vndergoe paine, & labour for it: But here is all our fault, that hovvſoeuer vve be buſied, and pained for temporall things, belonging to this life: yet vve hauehave neither heart nor mind to take any paines for ſpirituall things. And this is one of the greateſt ſinnes of this miſerable age, vvhere in men are ſo diligent, & laborious, for the things of this life, and yet ſo careles, & miſerablie negligent in things concerning eternall life. VVell this vve ſay, (& that truly) the greater diligence men vſe, & the more paines they take about vvorldly buſineſſes: the greater ſhalbe there p. 13conviction, and their iudgment the more terrible, in the daie of Chriſt his appearing: If they hauehave not beene much more painfull about ſpirituall things, vvhichwhich do concerne eternall life. VVe ſhall heare here after vvhat need vve hauehave to vveane our ſelues from the cares of this vvorld, and of earthly things: becauſe it is the maine hinderance, and let, of our care, and ſolicitude for heauenly things, and therefore it muſt be firſt rooted out of the heart, before the heart can be ſet as it ought vponupon ſpirituall things.

But novv let vsus conſider vvhat is cōprehended vnderunder this word Labour, and vvhat are the things, that the Son of God requires of vsus, to be done for the attaining to this bread of life. Chriſt himſelf here after in the ſame chapter ſhevves this, in anſvvering the Ievves queſtion, vvhen they p. 14aſked him, vvhat ſhall vve doe, that vve maye worke the vvorkes of God? Ieſus anſvvered, and ſaid vntounto them, this is the vvorke of God, that you beleeue in him, vvhom he hath ſent, heere in ſteed of all vvorkes, Chriſt places but one, and that is the vvorke of beleeuing: a vvorke not of the hand, nor of the body, but a vvorke of the heart. For as a man muſt hauehave a mouing hand, & a ſtirring body, in the buſines that belōgs to this world: ſo for obtaying of ſpiritual bleſſings, he muſt hauehave a ſtirring, and a beleeuing heart: his heart muſt vvorke by faith, if euer he thinke to hauehave any ſpirituall bleſſing from God: for it is by faith alone, that vve draw all good things from God in heauen, and by faith alone it is, that vve render to God any thing, that can be acceptable vntounto him, for all though in the p. 15Scriptures, our actions are attributed to louelove: yet they are in this life more properlie attributed to faith: ſeing that faith vvorks by louelove: and ſo louelove being but the inſtrument of faith, and that by vvhichwhich faith vvorketh: and this is the reaſon vvhy all the doings, and ſuffrings of the children of God, are attributed vntounto faith, as you may ſee in the 11. of the Lev. for the vvhole operation of a ſpirituall man, conſiſts maynly in the vvork of beleeuing, vvithout which, vve ſhall neuer receiue ought from God, that is able to ſaue our ſoules, neither ſhall vve be able to doe ſo much, as to ſend vp one ſound deſire, or petition vntounto God. To conclud in a vvord, there is no abillitie, either to ſpeake, or to doe, ought, acceptablie to God, vvithout faith.

p. 16This point is of great moment, & vve are to Labour aboue all things, to attaine vntounto this vvorke of beleeuing, and to this end, vve are care fully, to vſe all meanes, by vvhichwhich it pleaſeth God to vvorke faith in our hearts, as namely, the hearing of the vvord of God preached, the participation of the Lords ſupper, inſtant praier to God, vvith dayly meditations in the bleſſed vvord of God, dayly conference, & talking of the holy things of God, That faith by theſe meanes be both vvrought, and nouriſhed, and dayly increaſed in our hearts, vvithout vvhichwhich it is impoſſible, that euer vve can come to hauehave any feeling or ſence, either of the life, or louelove of God in our ſoules, much leſſe to ſhevve forth any euidences of them in our practiſe, to the eies of men, this is that vvork vvhichwhich p. 17muſt hauehave place in all our vvorkes, & ſeaſon them all before God, therefore are vve commanded, that vvhatſoeuer vve doe, vvhether vve eate, or vvhether vvee drinke, that vve doe all in the name of the Lord Ieſus, which is as much as to ſay, that vve doe all in faith, for nothing can be done in the name of the Lord Ieſus, but it muſt of neceſſitie be done in faith, this is then that which Chriſt means, vvhen he vvills vsus to labour.

Novv let vsus goe forvvard: here it follovveth, that vve ſhould next ſpeake of that, for vvhichwhich vve ſhould labour, but before vve come vntounto it. VVe vvill ſpeake firſt of the preparition, vvhichwhich Chriſt requires in vsus, for the fitting vsus to this labour, vvhichwhich ſtands in the remouing of the lets, & impediments, that hinder vsus from labouring for that meat vvhichwhich indures p. 18vntounto euerlaſting life. And this is ſet dovvne in theſe vvords, labour not for the meat vvhichwhich periſhes.

Heere vve ſee, that vvhen Chriſt wils vsus to labour for heauenly things: he firſt reſtraines vsus from the labour for earthly things.

The reaſon is becauſe, that if the louelove, and care of earthly things, be not rooted out of our mindes, the louelove, and care of heauenly things can take no place in them: this is manifeſt by that ſpeach of Iohn his 1. Epiſt. 2. cap. 15. verſ. LoueLove not the vvorld, nor the things of the vvorld, if any man louelove the vvorld, the louelove of the Father is not in him. It is a moſt certaine truth, that man, vvhoſe heart, & affections is ſet vponupon things belonging to his body, muſt be a ſenceles man, concerning the vvellfare of his ſoule. It is expedient therefore, p. 19and alſo neceſſarie, that the care, and ſolicitude of earthly things bee moderated, and borne dovvne in our minds, if euer vve vvill embrace this …abour (commanded by Chriſt) for ſpirituall things, for no man can ſerue …vvo Maſters, it is impoſſible to ſerue God, and the vvorld both, and it is for this cauſe, that Chriſt vvills his Diſciples, Not to care vvhat they ſhould eate, nor vvhat they ſhould drinke, nor vvhat they ſhould put on, put that first they ſhould ſeeke the kingdome of God, and his righteouſnes, vvith a promiſe, that all theſe things ſhall be cast vntounto them. And to moue them vntounto this, among manie other reaſons, he brings this for one, to vvit, that it is the diſpoſition, and cuſtome of the hea…hen, and men vvithout God, to ſeek after things concerning this life, p. 20namely, vvhat they ſhould eate, and vvhat they ſhould drinke, and vvhat they ſhould put on, and therefore cōcludes, that they, that knovv God, and profeſſe God to be their Father, ſhould not ſet their hearts vpō theſe Temporall thing: for it is a vvretched, and a miſerable thing, to ſee a Chriſtian mās heart diſpoſed, noe better, then the heart of a prophane heathē, & that his labour, & trauaile, ſhould be employed for no higher end, for no greater, nor better things, then a blind, & ignorant pagan labours for. It muſt needs argue a mind, not truly enlightned as yet, vvith the ſauing knowledge of ſpiritual things, vvhen as it can mind nothing elſe but earthly things. And this is the cauſe vvhy ſo fevv profeſſing Chriſtianitie, doe manifeſt any ſtrong deſires, or carefull ſollicitude. For things eternall▪ p. 21euen becauſe they lye yet in darkeneſſe, and ignorance of them, Not hauing the eyes of their vnderſtanding opened, to ſee the ſpiritual Ioy, glory, & fellecitie of Gods choſen In Chriſt: for if they did once ſee them, it vvere impoſſible, that they could eſteeme ſo much of earthly, or tranſitory pleaſures, but that their hearts vvould be rauiſhed tovvards heauen, and all things in this vvorld, vvould be as dung in their eyes, for vvhat man is there, vvho getting a ſight of a princely pallace, full of ineſtimable treaſures, and pleaſures, vntounto the vvhichwhich he is invited, vvhen hee himſelfe dvvells in a poore, & miſerable cottage, in the mids of a barren wildernes, that vvould not gladlie forſake this poore cottage, & enioy this princely pallace, and yet there is much more difference, betvveene heauen, and p. 22earth, the things of this life, and the things of the life to come, the foode of our bodies, and the foode of our ſoules. VVhat vvretched, and miſerable fooles are theſe, vvhichwhich knovving that Heauen is infinitlie aboue this earth, and that to liue vvith God is vnſpeakeablie better, then any eſtate can be in this life, that ſtill their thoughts ſhould be drovvned in the cares of this life, and neuer lifted vp to thoſe vnſpeakable ioyes, vvhichwhich are at the right hand of God, vvhere Chriſt is. The point then is this, Christ vvill hauehave vsus to knovv, that our hearts must be freed from the cares of this vvorld, before vve can ſet our ſelues to ſeeke things, that are ſpirituall, and heauenly. Euen as a man, if he vvill tranſplant a tree, and ſet it in a better ground, he muſt firſt looſe p. 23it from the earth, vvhere in it groweth: and in vvhichwhich it is rooted, for othervviſe, he may vvell breake it, or deſtroy it, but tranſplant it he cannot: euen ſo mans heart, that is rooted in the things of this life, and naturally ſet vponupon them: it is in vaine to thinke, that it can be ſet vponupon things, that are aboue, vntill this ſtronge hold it hath on earth be firſt looſed: for no tree is ſo faſt rooted in earth, as mans heart is in earthlie things, and it is a greater difficultie, to plucke the thoughts of mans heart from the care of earthlie things, then to …ayſe the deepeſt tree, that euer vvas in the earth, let men therefore take this vvarning from Ieſus Chriſt, that if they vvill ſeeke the bread of eternall life, they muſt firſt hauehave their hearts free, p. 24from the careful ſeeking of the bread of this life.

Novv let vsus come to ſpeake of that for vvhichwhich vve ſhould labour. The diſcription vvhereof is ſet dovvne in theſe vvorlds [Labour not for the meat that periſheth: but for that meat vvhichwhich endureth vntounto eternal life.] In this deſcription, is ſet dovvn not only that for vvhichwhich vve ſhould labour, but a forcible argument, to moue vsus to labour for it: and to diſſuade vsus frō labouring for the other this argument is taken from the nature of the meat. For vvhichwhich vve ſhould not labour, and from the nature of that meat, for vvhichwhich vve ſhould labour, vvhichwhich ſhevves then to be in nature contrarie the one to the other, and it ſtands in this, that the one periſheth, and the other endureth: ſo that Chriſts reaſon is after p. 25this manner, labour not for temporal meat, becauſe it periſheth: but labour for ſpirituall meat becauſe it endureth. Let vsus novv briefly conſider theſe reaſons. Touching the firſt, it cannot be but a ſore vexation to a mans heart vvhen God giues him eyes to ſee it, that of all hee labours for vnderunder the ſunne, during all the dayes of his life, ther is nothing of it, that vvill remaine vvith him, but it vvill periſh and decay: but this is one of the greateſt vanities, & argues the moſt miſerable corruption of mans heart vnderunder the ſunne, that either they cannot, or they vvil not, ſee this, that all things of this vvorld, are periſhing vanities, men naturallie are giuen to think, that both themſelues, & their ſubſtance ſhall endure long, and continue for euer, euen as the …ich glutton, that pulld dovvne his p. 26barnes, and built them bigger, ſaid vntounto his ſoule, take thine eaſe, thou haſt goods laid vp for manie yeares▪ he neither dreamed of dying himſelfe, nor of the decaying of his tranſitorie ſubſtance, & yet poore vvretch it vvas told him, that to morrovv he ſhould dye: if vvee could therefore thinke vponupon this, that euerie moment, vvee ſtand in danger, either to be taken from the things of this vvorld, or to hauehave them taken from vsus: it were impoſſible, that we ſhould take ſuch care for vvhat vve ſhould eate, or vvhat vve ſhould drinke, &c. yea if vvee vvould, but marke that vvhichwhich the Apoſtle ſpeaks to the Col. concerning the food of our bodies it vvould be an argument to make vsus lay aſide, the ſolicitude, and care for them, ſeing as the Apoſtle ſaith they periſh, euen in the very vſing of thē, p. 27and therfore the ſame Apoſtle in the 1. Cor. 7. vvills them that marry to be as if they married not, and them that poſſeſſed, as if they poſſeſſed not, Becauſe (ſaith hee) the faſhion, or ſhape of this vvorld paſſeth a vvay, and all ſhall once come to an end: & therfore it vvere happy for vsus, if vve could know thus much, that vve are but Pilgrims in this vvorld, & therfore muſt vſe all things in it, as Pilgrims vſe their lodgings, that is not ſetling vponupon them, nor reſting in them, as though vvee could dvvel heer for euer: for our habitation is prepared for vsus in heauen: therefore vvee ſhould paſſe through this earth, as the Pilgrims doe their iourney, vſing all things in this vvorld, as trauellers doe to make them ſerue, to further our iourney to heauen, and not as clogs to hinder vsus, ſeing all that is heere vvill periſh.

p. 28And yet further to conſider this point, mark, hovv the Apoſtle makes it a ſtrong reaſon, in the 1. Cor. chap. 6. verſ. 13. vvhy men ſhould not eate of any meat vvith offence of their brethren: ſaying, meat is ordained for the belly, and the belly for meat, and God ſhall deſtroy them both, if men had hearts to conſider this, what reaſon could they hauehave, to be carefull for meat which ſerues to ſatisfie their bellie, vvhen both meat, and bellie, ſhall periſh. It is an ydle dreame for men to thinke, that theſe parts of our bodies, vvhichwhich are only giuen for temporall vſe, in this life. That I ſay vvee ſhall hauehave any vſe of them in heauen, for there vve ſhall hauehave no vſe of ſtomacks to diſgeſt, or bovvels to make convayance of our meat, for nouriſhing theſe our bodies, ſeing our bodies in heauen, ſhalbe p. 29immortall, & glorious, like vntounto the glorious bodie of the Sonne of God, vvhen therefore vve are feeding our bodies, and ſatisfying our bellies, it is good for vsus to thinke, and remember that vve are feeding that, vvhichwhich ſhal periſh: & that with food which ſhall likevviſe periſh, that vve may learne neither to care too much for the bellie, nor for food requiſite vntounto it.

Novv let vsus conſider the argument of the contrarie parte, vvherby Chriſt perſwades vsus to labour for ſpirituall meat, in vvhichwhich vve are to obſerue tvvo things:

The firſt is, the nature of this heauenly food in it ſelfe, all though vve neuer do enioy it, vvhichwhich is declared by this [that it endureth.]

The ſecond, is the effect of it in thē that get it, vvhichwhich is that it makes thē alſo to indure & to liue eternally.

p. 30For the firſt, vvee are to conſider, that all the ſpirituall gifts, that God giues vsus in Chriſt Ieſus, are all eternall, and ſuch as ſhall neuer periſh: vvhatſoeuer God gaue by creation, it might be defaced, and vtterlie vndone: yea, euen the chiefeſt gift, that euer vvas giuen in nature to Adam, (vvhichwhich vvas Gods Image) vvas by Sathan extinquiſhed, and defaced, and as the Scripture tells vsus, at the comming of Chriſt to iudgement, the elements ſhall melt vvith fire, and the earth, and all the vvorks thereof ſhall periſh, and the heauens ſhall vvax ould as a garment, and this vvhole vvorld ſhall come to an end, but the gifts of ſauing grace, giuen vsus in Chriſt, can neuer be extinquiſhed, or defaced, for as it is impoſſible to deſtroy the Sonne of God himſelfe, or that the ſorrovves p. 29of death, ſhould hauehave held him vnderunder them, or that the graue ſhould hauehave povver to retaine him, ſo is it impoſſible, that Chriſt giuen vntounto vsus, and his fleſh vvhichwhich vve eate, and his blood vvhichwhich vve drinke, or the vertue of them in vsus, can euer poſſiblie bee defaced in vsus, and this is the reaſon that Chriſt ſaith, that his fleſh is meat in deed, and his blood is drinke in deed for his fleſh is not a periſhing meat, nor his blood a decaying drinke, vvhichwhich cannot endure, as the nature of all other meat, and drinke is: but his fleſh is euerlaſting food, and his blood euerlaſting drinke, and his grace as a vvell, ſpringing continuallie, to euerlaſting life, men might thinke, that by the death of our bodies, the vertue of Ieſus Chriſts fleſh, and blood, vvere vtterlie periſhed, p. 32but it is not ſo, they that eate this fleſh, and drinke this blood, ſhall find the vertue of his fleſh, & blood, euen vvhen they are rotten in the graue, & by the ſame povver, vvhere vvith he rayſed himſelfe from the dead, hee ſhall likevviſe rayſe them, from the povver of death, this then is the firſt thing, vvhichwhich vve are to conſider in this food, that it is an enduring meat.

But the next thing is a greater comfort vntounto vsus, for this is not all the bleſſednes of this food, and comfort of this argument, to knovv that the fleſh and blood of Chriſt, are in themſelues permanent, and eternall, but that vvhichwhich chiefly refreſheth our ſoules is this, to know that vvhoſoeuer pertakes of them, ſhal pertake of eternall life vvith them, this is a bleſſed thing in deed, vvhen I knovv, p. 33that not only the things vvhereof I am made pertaker are eternall, but that I my ſelfe, by pertaking of them ſhall be eternall as vvell as they. VVhat can moue a man to ſeeke this meat, if this doe it not? vvhen vvee vnderſtand that it hath this povver to vvork ſuch a bleſſed effecte in him that is pertaker of it. It is vndoubtedlie, the miſerable ignorance of (this benefit, vvhichwhich comes by the fleſh, & blood, of Chriſt,) that makes men ſo careles to enioy them, there is nothing in the vvorld, that a man more deſires then to liue for euer, all that euer a man hath he vvill giuegive for his life, that he may not ſee death, but as Dauid ſaith in the 49. Pſal. No man can by any means redeeme his brother, nor giuegive to God a ranſome, that he ſhould liue for euer. Indeed it is no temporall thing, that can procure p. 34eternal life, no not all the means that can be diuiſed, eate vvhat a man can eate, & drink vvhat a man can drink, yet he ſhal dye, but heere is the comfort of a Chriſtian, that frō Chriſt, he is fed vvith that meat, that ſhall make him to liue for euer: in ſuch ſorte, that the gates of hel ſhal not preuaile againſt him, neither death nor the graue ſhal hauehave povver ouer him, but he ſhall hauehave a glorious triumph ouer them both, ſo as he ſhall ſing that ioyfull ſong, o death, where is thy ſting, o graue, vvhere is the victory? And this is no vvōder, ſeing the cauſes of this life are eternall, it cannot be but that the life that flovveth frō them muſt be eternall, and they that are fed vvith him muſt needs liue eternally, for all that we receaue from Chriſt, is eternal, the peace eternall, the ioy, & life eternall, & this is that vvhervvith Chriſt comforts p. 35his diſciples, Iohn 16.22. ſaying, Your ioy ſhall no man take from you: Thus a child of God in the midſt of all his troubles, & in the midſt of the valley of the ſhadovv of death, vvill feare no euill, but can ſtill reioyce in God his ſauiour. O hovv ſhould this ſtir vp our hearts, to ſeeke after this meat, euē as the vvoman of Samaria, in the 4. of Iohn. the 15. vvhen Chriſt told her of vvater vvhichwhich he had to giuegive, vvhichwhich vvhoſoeuer did drink of ſhould neuer be more a thirſt, ſhe ſaid, Lord, giuegive me of that vvater, that I may not thirst any more, nor come hether to draw. Likevviſe the Ievves in this ſame chapter, vvhen Chriſt told them, that the bread of God giues life to the vvorld, they ſaid vntounto Chriſt, Lord giuegive vsus euer more of this bread: euen ſo vvhen vve heare, that they that eate the fleſh, and drinke p. 36the blood of Chriſt, ſhall liue eternallie. Should vvee not in our hearts deſire it, and beg of Chriſt to make vsus pertakers of it, and earneſtly long to enioy it: ſurely it muſt needs be a moſt luſt thing vvith God to povvre dovvne heauie iudgment vponupon this ſenceles age, and ſinfull generation of men, vvho take greater pleaſure to ſeeke after the ſtinking delights of this fleſh, and to vvallovv in their beaſtly luſts, then to enioy this bleſſed bread, that endures to euerlaſting life: for it is impoſſible for any man to hauehave perpetuitie of being vvithout this, vvhen therefore vvee ſee other men to call their lands by their names, ſo to perpetuate their names on earth: let vsus not follovv their fooliſh footſteps, but if vve deſire to liue for euer, let vsus labour for this meat, vvhichwhich endures to eternall life, and p. 37thus much for the reaſon, cōtayning alſo a diſcription of that, for vvhichwhich vvee ſhould labour.

Seeing then vvee ſee vvhat great reaſon, vvee hauehave to ſeeke this ſpirituall food, it is neceſſarie for vsus to knovv vvhere vvee ſhall find it, and that is the next point vve are to conſider, ſet dovvne in theſe vvords, [vvhichwhich the ſonne of man ſhall giuegive vntounto you.] In theſe vvords, let vsus marke theſe tvvo things: Firſt vvho it is, of vvhom vvee muſt hauehave this meat: That is the Sonne of man: The ſecond is, hovv vve ſhall hauehave it, and that is ſet dovvne in theſe vvords, he ſhall giuegive it vntounto vsus.

Touching the firſt, vvee are to mark, that it pleaſeth Chriſt through out the Scriptures, to name himſelfe more by this name (the Sonne of man) then by any other, eſpeciallie p. 38vvhen he ſpeaks of the vvorks of ſauing grace: and for the comfort of his elect ones: it muſt therefore be a matter of great moment, and of ſingular inſtruction for vsus, that moues Chriſt to take this name vponupon himſelfe, and certainly it is ſo, although not perceaued, nor comprehended, by euerie man. In this ſame chapter vvhen Chriſt had told the levves, that vnles they did eate the fleſh of the Sonne of man, and drinke his blood, they had no life in them, many of his diſciples murmured at it, and ſaid, this is a hard ſaying, and in deed no maruell, that it ſeeme hard to a naturall man, for hovv can he thinke, that the fleſh, and blood of man, ſhould hauehave the vertue of eternall life in them, but Chriſt opens this miſtery in the ſame place, telling them that it vvas the ſpirit p. 39that quickeneth, the fleſh proſitteth nothing: for it is true, that all though vvithout this fleſh and blood, vve can hauehave no life in vsus, yet certainly euen the fleſh and blood of Chriſt, nakedly conſidered, as fleſh and blood, or yet, as the fleſh and blood of a man, could neuer giuegive life to them, that eate and drinke it, but as being the fleſh, and blood of God, in the vvhichwhich fleſh, all the fullnes of the God-head dvvels bodily, it is no maruell that it giues life to them, that eate and drinke them, for as much as the eternal ſpirit is neuer ſeparated from this fleſh, nor from this blood, & therfore all though their can be no eternall life, but frō this eternal ſpirit, yet it is the pleaſure of God, that no ſauing vertue of the Diety, nor life frō the God head ſhould euer be cōmunicated vntounto man, but in, & through p. 40the fleſh, and blood of Ieſus Chriſt the Lord: Let no man therefore Diſpiſe this fleſh, & blood, nor the outvvard means, vvhereby our fellovvſhip, and communion, in this fleſh, and blood is ſealed vntounto vsus, ſince vvithout this fleſh, and blood, it is not the purpoſe of God to ſaue vsus, let vsus therefore lay vp this miſterie in our hearts, that as the fleſh of Chriſt can neuer quicken, but by the ſpirit, euen ſo alſo the ſpirit ſhall neuer quicken but by the fleſh.

There is yet more in this to be conſidered, and that is, that as God vvill diſpence no ſauing grace, but in the fleſh, and blood, of Ieſus Chriſt the man, ſo he vvill not diſpence it, but by Chriſt as hee is man, for God hath giuen all iudgment to the Sonne, not as hee is God ſimplie, but as he is the Sonne of man, and by him as hee is p. 41man, vvill he iudge the vvorld, as the Apoſtle ſaith in the 17. of Act. God hath appointed a day, in which he vvill iudge the vvorld in righteouſnes, by the man vvhom he hath ordained. Ieſus Chriſt, as man, ſhall iudge both heauen, and earth. For the Father hath exalted him in his man hood, and hath giuen him a name, aboue all names vntounto vvhichwhich all knees must bovve, and euerie mouth confeſſeth him, to be the Lord, therefore it is not vvithout cauſe, that Dauid conſidering this vvondered, as you may ſee in the 8. pſal. ſaying: VVhat is man, that thou art mindfull of him, and the ſonne of man, that thou viſitest him, for thou haſt made him a littel lovver then the Angels, and haſt crowned him vvith honour, and glorie, and hath put all things vnderunder his feet: It is good for vsus to conſider this, that as p. 42Chriſt himſelfe ſaith, all povver is giuen vntounto mee, ouer all fleſh, the povver of ruling, and of iudging, of ſauing, & damming men, is giuen to Chriſt as man, for there is nothing, that is not ſubdued vntounto Chriſt the man, as the Apoſtle proues in the 1. Cor. 15. from theſe vvords of the Pſalme: that God hath ſubdued all things vnderunder his feet, prouing therby that it is manifeſt, that nothing is vnſubdued to him, but he that did ſubdue them, vntill that the laſt enemie death it ſelfe be ſubdued, Chriſt ſhall ſtil poſſeſſe the kingdome, but vvhen hee hath ſubdued all things, then ſhall he render vp the kingdome to his father, that God may be all in all: but in the meane time till this be done, all povver is giuen to Chriſt as man, to deſtroy all aduerſarie powers, either diuells or vvicked men, thus p. 43hath God honoured, & highly exalted the humanitie of his Sonne, by …ertue of the fullnes of the God head …vvelling in him bodilie, this is the …eaſon that Chriſt in this place ſaith, the Sonne of man ſhall giuegive vsus this bread of eternall life.

The conſideration of theſe things, …erue for a ſingular cōfort to the Godly: & a fearefull terror to the vvicked.

Touching the vvicked, vvhen they muſt ſee, & knovv this, that the man vvhom they hauehave pearced, and put to …eath, vvhom they hauehave ſo deſpiſed vvhoſe blood, they hauehave trod vnderunder foote, to be exalted to ſuch glorie, and vvhen they ſhal ſee him come in the …louds, in maieſtie, and great povver, accompanied vvith innumerable an…ells, and hearing (him ſitting in the throne of iudgmēt) prononce the ſentence of eternall death againſt them.

p. 44For the Godly it is a matter of ſinguler ioy, to knovv, that he ſhall be their iudge, and that in his humaine nature, vvherin in all things hee vvas made like vntounto them, ſinne only excepted, and vvherein he vvrought their redemption by his ovvn death, & vvhen they ſhall vnderſtand, that the diſpenſation of all things is put in his hands, and that he hath povver to giuegive eternall life, yea he himſelfe to giuegive his ovvne fleſh, and blood vntounto vsus, vntounto eternall life, certainly if this vvere not, the greateſt comfort of Gods elect vvere taken avvaie, no conſideration of the Sonne of God, as God ſimplie, could poſſibly refreſh our ſoules, if vvee did not conſider him in his fleſh, being man, for he is no leſſe terrible in his Dyetie to a ſinner, then the Father: but our intereſt in him ariſeth vponupon this, that p. 45hee is be come our brother in our nature, that being man, hee might bring vsus that are men to God. Therefore firſt of all he did a baſe himſelfe, and tooke vponupon him the ſhape of a ſeruant, and in that nature hath vvrought our eternall redemption, and did glorifie himſelfe in that ſame fleſh, vvith that glorie, that he had vvith the Father, before the vvorld vvas, all to this end, that he might aduance vsus to the ſame dignitie vvith himſelfe: for though as God he had povver ſufficientlie to ſaue vsus, yet vve had neuer bene pertakers of it, if he had not prepared the vvay by his fleſh to communicate it vvith man: and if Chriſt himſelfe in our nature, had not taken poſſeſſiō of the glorie, and kingdome of God: it had bene impoſſible for any other man, euer to hauehave come to the participation of p. 46that glorie or kingdome, and thus much for the firſt point, that is of him, from vvhom we muſt hauehave this bread.

Novv, let vsus come to the manner hovv vve ſhall get it, and that is ſet dovvne in the ſvvords (he ſhall giuegive it vntounto you) A man might thinke by the former vvords of Chriſt, vvhen he vvills vsus to labour for it, that a man himſelfe by labour vvere the purchaſer of it? but it is not ſo, let a man doe vvhat he can, he is ſtill vnvvorthie of it, yet not vvithſtanding Chriſt vvill hauehave vsus to knovv, that the man that ſeeks for it ſhall get it, though neither hee nor his labour be vvorthie of it: Chriſt requires no more of thee but to ſeeke for it, and he vvill freely giuegive it, thou canſt hauehave nothing vvherevvith to buy it, and therefore the Lord calls p. 47vponupon eueryevery one that thirsts to come, and drinke freely, they may hauehave it vvithout ſiluer, or vvithout any price: ſeeing they can hauehave it for the ſeeking only. O hovv iuſtly ſhall theſe vvretches be damned, that vvill take no paines to beg, or ſeeke for it, of all things in the vvorld, this ſhall be one of the chiefeſt that ſhal gnaw the hearts of men moſt miſerablie, vvhen they ſhall ſee themſelues eternallie damned, becauſe they neuer ſought after life in Chriſt, but vvhen they ſhould hauehave ſought for it, they gaue themſelues to ſeeke their pleaſures, & did louelove rather to hunt after a vvhore, and their beaſtly luſts then after Chriſt the Son of God, & Sauiour of the world, mark Chriſts ſpeech Iohn 5. You vvill not come vntounto me, ſaith Chriſt, that I might giuegive you eternall life: he deſires no more of them, p. 48but that they vvill come to him, and he vvill giuegive them life. Alas! hovv many is there vvho vvhen Chriſt doth call vponupon them, and couer his table vntounto them, and offer his fleſh that vvas broken for them, and his blood, that vvas ſhed for the remiſſion of their ſinnes, vvho not vvithſtanding vvill not come at all, vntounto the bleſſed Table of the Lord: ſhall euer Chriſt thinke theſe men vvorthie of eternall life, that vvhen they may hauehave the food of it for comming vntounto it, doe not vvithſtanding neglect it. If vve did but ſee our miſerie, and our vvretched eſtate in ſinne, vnderunder Gods vvrath, then vve vvould make great account of that vvee diſpiſe, and our hearts vvould ſmite vsus for our contempt of that, vvithout vvhichwhich their is no life to our ſoules, that is the only bread vvhichwhich p. 49brings eternall life to our ſoules. O vvhat vertue, vvhat comfort, vvhat life, and efficacie vntounto life, ſhall vvee find in that fleſh, and in that blood, if vve did truly embrace it, & receiue it from Chriſt, certainly many thouſands depriue themſelues of all ioy, and true conſolation in Chriſt, only becauſe they vvill not paine themſelues to ſeeke it. Iames vpbraids men in his time, not only becauſe they aſked amiſſe, but he tells them, they got nothing, becauſe they aſked not, and the ſame Iames ſhevves vsus, that if a man doe aſke, he ſhall receaue, when he ſaith, If any man lack wiſdom let him aſke of God, that giues liberally to all, and Chriſt confirmes the ſame in the Goſpel, vvhen he bids vsus, aſke, & vve ſhall hauehave, ſeeke, & vve ſhall find, their damnatiō then muſt needs be iuſt that neuer ſought after Chriſt.

p. 50Novv the laſt point, vvhichwhich vve are to knovve, is concerning the ground of all our aſſurance, that vvee ſhall get this bread, vvhichwhich endures vntounto eternall life from Chriſt, & that is ſet dovvne in theſe vvords, [For him hath God the Father ſealed.]

Theſe vvords comprehend a matter of chlefe moment for our conſideration, for if this vvere not, all the knovvledge of Chriſt vvere but ſmall comforte, to a poore ſinfull ſoule, but this it is that giues vsus ioy, in the contemplation of Chriſt crucified, that vve knovv, that God the Father hath ſealed him.

To conſider this place therefore a right, vvee are to knovv, that it is taken from the cuſtome of men, vvho vvhen they vvill hauehave any thing to be made ſure, and ſted-faſt, and vvhen they vvill make it to p. 51hauehave authoritie, and ſtrength, they are accuſtomed to adde their ſeale to it, to confirme it, by vvhichwhich vvhatſoeuer is promiſed, is made more ſtronge: ſo God by this ſorte of ſpeech doth ſhevv vsus, that not only, he hath giuen Chriſt to be our Sauiour according, as hee declares in his VVord, and that hee is that Lambe of God, that takes avvay the ſinnes of the vvorld, and that hee hath not only reconciled al things, by the blood of his croſſe, but alſo to make all things ſure, and firme, that vvee might neuer call this into queſtion, hee hath ratified all this, by adding his ſeale vntounto it.

Out of this, vve are firſt to learne: That the naked knovvledge, and conſideration of Christ, and vvhat God hath made him vntounto vsus, is not ſufficient p. 52to ſaluation, except vvee know, that God the Father hath ſealed Christ to be all in all vntounto vsus, that hee hath promiſed, and vvhichwhich he hath made him to be, vvhereby I may be confirmed, that vvhatſoeuer God ſaith, Chriſt is, or vvhatſoeuer God is ſaid to hauehave made him for mee, is vndoubtedly ſo, here vve may ſe, that in our minds vve muſt aſcend higher then Chriſt himſelfe, or the promiſe of God in him, to ſeeke the chiefeſt ground, or ſtay of our faith, vvhichwhich allthough it can hauehave no ground vvithout Chriſt, and vvithout the promiſe, yet neither the promiſe, nor Chriſt (in vvhom the promiſe is yea, and amen) could be any ſure ground of life, & ſaluation to me vnleſſe both came from this, and vvere ſtamped vvith this ſeale of the Father in Chriſt, for all though, that Chriſts p. 53fleſh be ſaid to giuegive life to thoſe, that are pertakers of it: yet the ground, and reaſon of this ſtands in this, that the Father hath ſealed him in his fleſh to be the life of the vvorld, ſo that vvithout knovvledge of this, our hope and faith vvere vaine.

Let vsus therefore come to conſider this ſeale of God. Firſt in generall, vve knovv that a ſeale vvhen it is applied doth leaue the impreſſion of it ſelfe, moſt liuely in the vvax vvhere into it is ſet, ſo that all the forme, the ſhape, and marks, that are in the ſeale are liuely imprinted in the vvax, thus hath God the Father dealt vvith his Sonne, for there is no promiſe of mercy, of grace, of holines of life, or glorie, vvhichwhich God hath made in Chriſt to ſinners, but he hath ſtamped the ſame in Chriſt the man, ſo that euerie man that ſees the fleſh of p. 54Chriſt, vvith true ſpirituall eies, may ſe that his fleſh, is ſtampt vvith righteouſnes, vvith the life of God, and vvith immortall peace, & euerlaſting glory. But to come nearer to the conſideration of this ſeale, it is true, that many men run to his Diety, to find this ſeale, and that becauſe it is ſaid in the firſt of the Hebrewes concerning Chriſt, that hee is the brightnes of the glorie, and the expreſſe, or in grauen image of the Fathers perſon, for vvhichwhich cauſe it is ſaid, that he that ſees the Sonne, ſees alſo the Father: but not vvithſtanding all this, if the Sonne of God had bene ſealed by the Father, only in his diuine nature, as he is the ſecond perſon of the trinitie, & that this ſeale of God had neuer reached from his God head, to his humanity, his fleſh could neuer hauehave bene the bread of life, therfore we muſt labour p. 55to ſee this ſeale of God, ingrauen in Chriſt the man, elſe hovv can vvee knovv, that by eating his fleſh, and drinking his blood, vve hauehave eternall life, ſince vvith out this ſeale, his fleſh, and blood could hauehave no more force, to giuegive life, then any other fleſh, or blood, of any other man: therfore let vsus conſider, vvherin this ſealing of the Son, as he is man cōſiſts.

This ſeale hath fiue ſpeciall things in it, to be conſidered.

The firſt is Gods eternall ordinatiō, & appointmēt, wherby he did ordaine Chriſt the man, and none but Chriſt the man, to be the food of our ſoules, to be the mediator betvveene God, & vsus, & ſo to be the only King, Prieſt & Prophet, of Gods houſe for euer, by vertue of this appointment of God, Chriſt comes to bee, that to vsus, that hee is, and this eternall decree p. 56of God, concerning Chriſt in his fleſh, to bee our redeemer, is made manifeſt in the Scripture, vvhen it is told vsus, that God ordained him before the vvorld vvas, in the 1. of Peter the 1. chap. and againe vvhere it is ſaid, that there is not a name giuen vnderunder heauen, by vvhichwhich a man can be ſaued, but the name of Ieſus only, and this is ratified in the Scripture, by the teſtimonie, both of God himſelfe, and Iohn Baptiſt, and of the Apoſtle. The Father from heauen did vvitnes ſo much, vvhen as he ſaid, this is my vvell beloued Sonne, in vvhom I am vvell pleaſed, there by declaring, that in Ieſus Chriſt the Sonne, (novv made man) his vvrath tovvards vsus, vvas taken avvay: and he vvell pleaſed vvith vsus, not vvithſtanding our manifold ſinnes, committed againſt him, and all thoſe ſpeeches of God, p. 57vvhereby God ratifies, that Chriſt the man, is his Sonne, ſaying, thou art my Sonne, this day hauehave I be gotten thee, & vvhere by he confirmes him, to be our euerlaſting Prieſt, for euer, after the order of Melchiſedeke, and vvhereby hee vvitneſſes him to be made Lord of his church, ſaying, the Lord ſaid to my Lord, ſit at my right hand, till I make thine ennemies thy footſtoole, all theſe do make manifeſt the truth of this point, that it is Chriſt the man, vvhom God hath decreed to be, both the Author, and matter of our ſaluation. And this is the firſt part of this ſeale of God, this knovvledge, that God hath ordained him only, and none but him, to be the bread of life.

The ſecond part of Gods ſeale, vvhere by he hath ſealed Chriſt the man, appeares in the vvorks of Gods p. 58ovvne power, which the Father gaue him to doe, as in raiſing the dead, commanding of the ſeas, and tempeſts, the reſtoring ſight to the blind, curing of all diſeaſes, yea, and commanding the very diuels, &c. therefore it is that Chriſt ſaith in the 5. of Iohn verſ. 6. after this manner, The vvorkes vvhichwhich the Father hath giuen me to finiſh, the ſame vvorkes that I doe beare vvitnes, that the Father ſent me, & the Father himſelfe, vvhichwhich hath ſent mee beares vvitnes of mee, and againe in the 10. of Iohn verſ. 25 If I doe not the workes of my Father beleeue me not: But if I doe them, though you beleeue not me, yet beleeue the vvorkes, that you may knovv, that the Father is in me, and I in him, verſ. 37.38. Theſe vvorkes vvhichwhich none could doe but God him ſelfe, being done by Chriſt the man, are the ſecond part of Gods ſeale, p. 59vvhereby God the Father doth let vsus ſee, that this man Ieſus, is hee alone of vvhom vvee all muſt looke for life.

The third parte of this ſeale conſiſts in this, that God the Father hath laid vponupon Chriſt the man, the chaſtiſments of our peace, that by his ſtripes vvee might be healed, for by inflicting vponupon him in his fleſh, all the puniſhments, and vvrath of God, vvhichwhich vvee by our iniquities hauehave deſerued, hee thereby ſealed his manhood to be the food of life, making him as a Lambe roaſted vvith fire for our food▪ And for this cauſe, it is ſaid of Chriſt (Hebr. the 5. and the 9,) That he being conſecrated, vvas made the Author of eternall ſaluation vntounto all them, that obay him: for vvhen God did take vengeance vponupon Chriſt his Sonne for our iniquities, p. 60he made him ſinne for vsus, that vvee might be made the righteouſnes of God in him: and by his croſſe, killed hatred, and brought in euerlaſting peace, therefore in as much as it is hee alone, that hath vndergone the curſe of the lavve, and the vvrath of God for vsus that are ſinners: it is manifeſt, that God giues none to be the bread of life to our ſoules, but him alone, and this is the reaſon, vvhy the Apoſtle to correct that great ſchiſme, in the church of Corinth: vvhen one ſaid he vvas Pauls, another Apollos, &c. and to force them all, to acknovvledge none but Chriſt for their Sauiour, he vſes this forme of argument, vvas Paul crucified for you? &c. as if he vvould ſay none but he vvho is crucified for you, are you to depend vponupon for life, and ſaluation: and the ſame is the reaſon, vvhy the ſame p. 61Apoſtle vvritting to the Corinth: the firſt Epiſt▪ chapt. 2. ſaith, that he did determinate to know nothing among them but Ieſus Christ, and him crucified, and againe he ſaith in the 6. of Gal verſ 14. God for bid, that I ſhould reioyce, but in the croſſe of our Lord Ieſus Christ.

The fourth part of this ſeale ſtandeth in this, that God the Father hath raiſed Chriſt Ieſus his ſonne from the dead, and hath taken him out of the povver of the graue, and hath ſet him at his right hand in heauen, and crovvned him vvith glorie, and honour, making him the head of men, and Angels giuing him all povver in heauen, and in earth, and aboue all, giuing him to be the head of his church, thus ſetting him in that fleſh, vvherein he vvrought our redemption, and ſuffered the chaſticement p. 62of our peace, in the full poſſeſſion of the kingdome, life, and glorie, vvhichwhich hee hath purchaſed vntounto vsus, filling him in that his man-hood, vvithall fullnes of grace, and glorie, that out of his fullnes, vvee might dravv grace, ſo fitting this his fleſh thus glorified, to be the effectuall means of communicating life, and glorie vntounto vsus in our fleſh, and for this cauſe it is, that the Apoſtle doth proue, that God ſhall iudge the vvorld by Chriſt the man, by this argument, to vvit, becauſe God had raiſed him vp from the dead, Acts. 17.31. and the Apoſtle: for this cauſe, makes this the chiefe point of the knovvledge of Ieſus Chriſt, to vvit, that vve hauehave ſuch a high Prieſt, that ſitteth at the right hand of the throne of the maieſtie, in heauen: Hebrevves the 8. and the 1. p. 63for allthough hee had beene man, and in mans nature had ſuffered all puniſhments due to vsus, for our iniquities, yet not vvithſtanding if he had neuer beene raiſed from the dead, and triumphed ouer the graue, vvee could neuer hauehave hoped, to hauehave attained to eternall life by his fleſh, for if that fleſh of his, had beene ouercome by death, vve could neuer hauehave ouercome death, in our fleſh, therefore it is, that the Apoſtle builds our hope of life, vponupon the reſurrection of Chriſt from the dead: 1. Pet. chapt. 1. verſ. 3. ſaying, Bleſſed be the God and Father of our Lord Ieſus Christ, vvho according to his aboundant merciemercy, hath be gotten vsus againe to the hope of life, by the reſurrection of Ieſus Christ from the dead: And againe in p. 64the ſame chapter verſ. the 21. he ſaith thus, that God raiſed him from the dead, and gaue him glorie, that our faith, and hope might be in God, and this is the fourth part of this ſeale.

The 5. and laſt part of this ſeale, vvhichwhich is the ground, and foundation of the reſt, is this: That this man in his fleſh is not only by Gods eternall decree appointed, and by the Fathers voyce from heauen ratified, to be the only redeemer, and life of the vvorld, and confirmed to be this, by his vvorks, his ſuffrings, and his glorious exaltation, at the right hand of God, but chiefly, and principally, becauſe in this his manhood, thus abaſed, and againe exalted, doth dvvell all the fullnes of the God head bodily, Coloſ. the verſ 2.9. for if this vvere not, all the former part of this ſeale vvere not ſufficient to make his fleſh the bread of life, for immortall p. 65life cannot come to vsus, but from that fleſh, vvhichwhich hath immortall life in it ſelfe, and this is the reaſon that Chriſt vſes that ſpeach, in the 6. of Iohn, vvhen he vvould proue, that he that eats his fleſh, and drinks his blood hath euerlaſting life, ſaying, as that liuing Father hath ſent me, and I liue by the Father, euen ſo hee that eats my fleſh, euen he ſhall liue by me, in the 57. verſ. this therefore is the greateſt parte, of this ſeale vvherevvith God the Father hath ſealed Chriſt the man: to vvit that he hath ſtamped the fleſh of Chriſt vvith the Diety it ſelfe, and ſo conſequently vvith life it ſelfe: it is no vvonder therefore, that this fleſh, and this blood do giuegive life to thoſe, that eate and drinke it, ſeeing it is the fleſh. and blood of God himſelfe, therfore it is ſaid in the 20. of Acts. verſ. 28. p. 66that God hath purchaſed his church by his owne blood: no man therefore that is not a moſt vvretched infidell can deny, that this fleſh and blood of Chriſt, is able to giuegive eternall life to him that doth receaue it, and this point is carefully to be marked of vsus, becauſe the Apoſtle in the 1. Corint. the 11. chapt. ſhevving the reaſon why the Corinths in eating the Lords ſupper, did eate vnvvorthily, yea did eate iudgment vntounto themſelues, doth plainely ſhevv vsus that it conſiſted in this, that they did not diſcerne the Lords body, verſ. the 29. for the banquet of the Lords ſupper, is not a bāquet of the fleſh of a meere man: but it is of the fleſh and blood, of the euerlaſting King, and Lord, of heauen and earth, euen of the eternall God himſelfe, and therefore no maruell, that all thoſe, vvho eating p. 67it, & not diſcerning it ſo, are counted guiltie of the body and blood of the Lord. VVee ſee then, vvhat comfort vvee hauehave in the conſideration of this point, to vvit, that God the Father hath ſealed Chriſt the man, to be the bread of eternall life, to all that eate his fleſh, giuing vsus full aſſurance heere by in all the teſtimonies, vvhichwhich he hath giuen of him, and all the vvorks vvhichwhich hee hath vvrought by him, and all that hee hath effected in his humanity, and in that he hath made his humanity, the euerlaſting tabernacle of the Godhead, that novv vvee need no more doubte, but that hee it is, vvho not only is vvilling, but alſo able to giuegive vsus that food, that endures to eternall life. therfore let vsus come with bouldnes, and chearefullnes, and labour to p. 68be pertakers of this fleſh and blood of the Sonne of God, vvhichwhich if vve receaue as vve ought, vve may be ſure our ſoules ſhall neuer periſh.

FINIS.

End of the text · John Forbes, Preparative Sermon to the Lords Table (1632)