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A PREPARATIVE SERMON. TO THE LORDS TABLE. Iohn 6. Vers. 27.
A PREPARATIVE SERMON. TO THE LORDS TABLE. John 6. Vers. 27.
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Labour not for the meat, vvhich perisheth, but for that meat vvhich endureth, vnto euerlasting life, which the Sonne of man shall giue vnto you,
Labour not for the meat, which Perishes, but for that meat which Endureth, unto everlasting life, which the Son of man shall give unto you,
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for him hath God the Father sealed. AMonge our manifold enormities, there is not any one, which more grieues the Lord Iesus,
for him hath God the Father sealed. Among our manifold enormities, there is not any one, which more grieves the Lord Iesus,
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and vvhich doth make him more to be offended vvith vs, then vvhen vve abuse, either himselfe,
and which does make him more to be offended with us, then when we abuse, either himself,
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or his blessed ordinances to peruerse ends:
or his blessed ordinances to perverse ends:
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therfore of all things vvherevnto, vvee are to looke to, in our selues, this is one of the chiefest,
Therefore of all things whereunto, we Are to look to, in our selves, this is one of the chiefest,
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least in shevve of seeking after Christ, & in comming to his holy ordinances, vve thereby increase our guiltines,
lest in show of seeking After christ, & in coming to his holy ordinances, we thereby increase our guiltiness,
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& prouoke the Lord to vvrath, and indignation against vs.
& provoke the Lord to wrath, and Indignation against us
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VVe knovv vvhat fearefull iudgments the Corinthians did bring vpon themselues, for not eating the Lords supper, as they ought.
We know what fearful Judgments the Corinthians did bring upon themselves, for not eating the lords supper, as they ought.
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For vvhich abuse of that holy ordinance, the Lord plagued them, vvith sundry diseases, and sicknesses, and diuerse kinds of deaths:
For which abuse of that holy Ordinance, the Lord plagued them, with sundry diseases, and Sicknesses, and diverse Kinds of death's:
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so zealous is the Lord, of keeping his holy ordinances, from the abuse, & contempt of men. See 1. Cor chap. 11.
so zealous is the Lord, of keeping his holy ordinances, from the abuse, & contempt of men. See 1. Cor chap. 11.
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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 that came out from the Lord, see Leuit. 10. The like example haue 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 cōtrarie to the ordinance of God, to touch the Arke.
We Are not ignorant also of the severity used by God, against Nadab, and Abihu, the Sons of Aaron, for offering of strange fire before the Lord, in consuming them both with fire that Come out from the Lord, see Levites 10. The like Exampl have we of the testimony of God's anger, against Uzzah (as Exampl to all them, that use not the holy things of God aright nor respectfully) who presuming contrary to the Ordinance of God, to touch the Ark.
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Though vpō a good zeale, to stay it vvhen he did see it like to fall, vvas strucken to death by the Lord.
Though upon a good zeal, to stay it when he did see it like to fallen, was strucken to death by the Lord.
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Let vs remember vvhat the Lord did to king Vziah, for attempting to enter in to the sanctuary, to offer incense before the Lord, vvhich belonged only to the Priest to doe, in striking him vvith a leaprosie all the daies of his life, 2. Chro. cap. 26.
Let us Remember what the Lord did to King Vziah, for attempting to enter in to the sanctuary, to offer incense before the Lord, which belonged only to the Priest to do, in striking him with a Leprosy all the days of his life, 2. Chro cap. 26.
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Annanias and Saphirah are documents to this day of the Lords sore displeasure against all those, vvho pretending faith, loue,Ananias and Sapphira Are documents to this day of the lords soar displeasure against all those, who pretending faith, love,
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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.
and zeal, and liberality to christ, and his Church, dealt hipocriticallie with counterfeit show, and not truly with God, in any thing, Concerning his worship, his glory, his ordinances, and his Obedience.
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vvho both of them vvere punished by death, for dealing falselie vvith the Lord, in their prophane,
who both of them were punished by death, for dealing falsely with the Lord, in their profane,
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& counterfeite shevve, of imitating the charitable liberalitie of the Primitiue Churches, in selling their possessions,
& counterfeit show, of imitating the charitable liberality of the Primitive Churches, in selling their possessions,
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and bringing the price thereof to the Apostles feet, for the support of those that did vvant. See Act. 5.
and bringing the price thereof to the Apostles feet, for the support of those that did want. See Act. 5.
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All these do let vs see, that the Lord can not abide, that any man should prophane, any of his holy ordināces,
All these do let us see, that the Lord can not abide, that any man should profane, any of his holy ordinances,
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or for any by-pretēce to make shevv, of zeale to his glorie, or desire of his holy things:
or for any by-pretence to make show, of zeal to his glory, or desire of his holy things:
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it is not possible, that hee should suffer vs to goe long vnpunished, if vve doe not serue him in all his ordinances vvith sinceere, & vpright hearts.
it is not possible, that he should suffer us to go long unpunished, if we do not serve him in all his ordinances with sincere, & upright hearts.
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The truth vvhereof is confirmed by this Historie:
The truth whereof is confirmed by this History:
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For these Ievves comming vnto Christ, did make a great shevve, and desire, to enjoy the blessed fellovvship,
For these Jewish coming unto christ, did make a great show, and desire, to enjoy the blessed fellowship,
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and communion of the Sonne of God: & yet Christ is displeased vvith them, because they sought him not vvith vpright hearts:
and communion of the Son of God: & yet christ is displeased with them, Because they sought him not with upright hearts:
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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:
Therefore having checked, and reproved them, in manifesting, and opening the poison of hypocrisy, which was in their hearts, in the preceding verse of this chapter:
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In this verse vvhich vve haue novv read, hee laboureth to cure by vvholesome medecine, the sicknes of their soule,
In this verse which we have now read, he Laboureth to cure by wholesome medicine, the sickness of their soul,
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if possible the peruerse disposition of their hearts could be reformed.
if possible the perverse disposition of their hearts could be reformed.
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The euill that he reproues in them is this, that they sought not after Christ aright:
The evil that he reproves in them is this, that they sought not After christ aright:
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because they did not set before themselues, the right vse of Christ in comming vnto him.
Because they did not Set before themselves, the right use of christ in coming unto him.
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They should haue sought after him, first, and principallie, for spirituall things, tending to the vvelfare of their soules,
They should have sought After him, First, and principally, for spiritual things, tending to the welfare of their Souls,
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but they sought after him for nothing but the foode of their bodies, and the vvelfare of this their tansitorie life:
but they sought After him for nothing but the food of their bodies, and the welfare of this their tansitorie life:
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therefore Christ is offended at them, & so hee is vvith all others, vvho follovving their footsteps, come vnto him,
Therefore christ is offended At them, & so he is with all Others, who following their footsteps, come unto him,
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or his ordinances in the like manner.
or his ordinances in the like manner.
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Novv to remedie this euill, the Sonne of God, labours to giue them some vvholesome instruction, in which, these points are to be marked.
Now to remedy this evil, the Son of God, labours to give them Some wholesome instruction, in which, these points Are to be marked.
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First, VVhat it is that he enioynes them to? vvhich is to labour. Secondly, For vvhat he vvill haue them to labour, & that is for spirituall things,
First, What it is that he enjoins them to? which is to labour. Secondly, For what he will have them to labour, & that is for spiritual things,
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namely, the meate of their soules, and the food of eternall life. namely, the meat of their Souls, and the food of Eternal life.
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Thirdly, vvee haue to consider, the preparation vnto this, by remouing the hindrances hereof, in repressing the loue of the vvorld in mens hearts.
Thirdly, we have to Consider, the preparation unto this, by removing the hindrances hereof, in repressing the love of the world in men's hearts.
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Commanding them not to labour for that meate which perisheth. Commanding them not to labour for that meat which Perishes.
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Fourthly, vve haue heere set downe by Christ, an information, & an instruction vvhere to finde this bread of life,
Fourthly, we have Here Set down by christ, an information, & an instruction where to find this bred of life,
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since it vvere in vaine to labour for it, if vve knew not vvhere to find it.
since it were in vain to labour for it, if we knew not where to find it.
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Therefore hee tells them the Sonne of man shall giue it vnto them. Fifthly, Here is set downe an argument, or reason of confirmation to make this good,
Therefore he tells them the Son of man shall give it unto them. Fifthly, Here is Set down an argument, or reason of confirmation to make this good,
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and to secure the soule of him, that seeks this bread of life from Christ, that Christ is able,
and to secure the soul of him, that seeks this bred of life from christ, that christ is able,
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yea not only able, but also vvilling, and ready to giue it vnto them, and that is set dovvne in these vvords,
yea not only able, but also willing, and ready to give it unto them, and that is Set down in these words,
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for him hath God the Father sealed. for him hath God the Father sealed.
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First then let vs speake of the exhortation vvhich is to labour for that meat, vvhich endureth to eternall life.
First then let us speak of the exhortation which is to labour for that meat, which Endureth to Eternal life.
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By this exhortation vve see manifestly, that it neuer vvas the purpose, nor mind of God,
By this exhortation we see manifestly, that it never was the purpose, nor mind of God,
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since the vvorld beganne, that men should feede on any meat, either corporall, or spirituall, vvithout labour, and pains taking for it:
since the world began, that men should feed on any meat, either corporal, or spiritual, without labour, and pains taking for it:
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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 :
you know, that law of the Apostle to the Thebes the second Epistle 3. chap. vers. 10. If there be any that will not work, the same man shall not eat:
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that man therefore shall neuer be vvorthie of heauen, that vvill take no paines for it,
that man Therefore shall never be worthy of heaven, that will take no pains for it,
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for if it be Gods vvill, that vvee should labour, if vve vvould enioy the food of our bodies:
for if it be God's will, that we should labour, if we would enjoy the food of our bodies:
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it must needs be much more his vvill, that vvee should labour for the food of our soules.
it must needs be much more his will, that we should labour for the food of our Souls.
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It is therefore in vaine for men euer to looke to be made pertakers of the supper of the lambe,
It is Therefore in vain for men ever to look to be made partakers of the supper of the lamb,
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and bread of heauen, if they vvill take no paines for it, there is an necessitie layd vpon vs to labour,
and bred of heaven, if they will take no pains for it, there is an necessity laid upon us to labour,
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for the food, both of soule, and bodie: it is no slothfull, nor careles man that God vvill feed:
for the food, both of soul, and body: it is no slothful, nor careless man that God will feed:
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such men therefore as thinke, to goe, to heauen sleeping, vvithout seeking after heauen, and doe hope to haue Christ brought vnto them,
such men Therefore as think, to go, to heaven sleeping, without seeking After heaven, and do hope to have christ brought unto them,
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vvhile they rest in their beds, and vvill not doe so much, as to rise,
while they rest in their Beds, and will not do so much, as to rise,
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and let him in, vvhen he calles, and knocks at their doores, and looke to be fed vvith the food of Angels,
and let him in, when he calls, and knocks At their doors, and look to be fed with the food of Angels,
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and yet vvill not stir hand, nor foote to labour for it. I say such men can neuer expect, to haue it from God.
and yet will not stir hand, nor foot to labour for it. I say such men can never expect, to have it from God.
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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,
We know it sufficiently, rhat it is God's will, and Ordinance, that touching this temporal life, a man should eat his bred in the sweat of his brows,
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& vve doe vvillingly vndergoe paine, & labour for it:
& we do willingly undergo pain, & labour for it:
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But here is all our fault, that hovvsoeuer vve be busied, and pained for temporall things, belonging to this life:
But Here is all our fault, that howsoever we be busied, and pained for temporal things, belonging to this life:
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yet vve haue neither heart nor mind to take any paines for spirituall things.
yet we have neither heart nor mind to take any pains for spiritual things.
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And this is one of the greatest sinnes of this miserable age, vvhere in men are so diligent,
And this is one of the greatest Sins of this miserable age, where in men Are so diligent,
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& laborious, for the things of this life, and yet so careles, & miserablie negligent in things concerning eternall life.
& laborious, for the things of this life, and yet so careless, & miserably negligent in things Concerning Eternal life.
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VVell this vve say, (& that truly) the greater diligence men vse, & the more paines they take about vvorldly businesses:
Well this we say, (& that truly) the greater diligence men use, & the more pains they take about worldly businesses:
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the greater shalbe there conviction, and their iudgment the more terrible, in the daie of Christ his appearing:
the greater shall there conviction, and their judgement the more terrible, in the day of christ his appearing:
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If they haue not beene much more painfull about spirituall things, vvhich do concerne eternall life.
If they have not been much more painful about spiritual things, which do concern Eternal life.
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VVe shall heare here after vvhat need vve haue to vveane our selues from the cares of this vvorld, and of earthly things:
We shall hear Here After what need we have to wean our selves from the Cares of this world, and of earthly things:
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because it is the maine hinderance, and let, of our care, and solicitude for heauenly things,
Because it is the main hindrance, and let, of our care, and solicitude for heavenly things,
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and therefore it must be first rooted out of the heart, before the heart can be set as it ought vpon spirituall things.
and Therefore it must be First rooted out of the heart, before the heart can be Set as it ought upon spiritual things.
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But novv let vs consider vvhat is cōprehended vnder this word Labour, and vvhat are the things, that the Son of God requires of vs, to be done for the attaining to this bread of life.
But now let us Consider what is comprehended under this word Labour, and what Are the things, that the Son of God requires of us, to be done for the attaining to this bred of life.
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Christ himself here after in the same chapter shevves this, in ansvvering the Ievves question,
christ himself Here After in the same chapter shows this, in answering the Jewish question,
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vvhen they asked him, vvhat shall vve doe, that vve maye worke the vvorkes of God? Iesus ansvvered,
when they asked him, what shall we do, that we may work the works of God? Iesus answered,
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and said vnto 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 said unto them, this is the work of God, that you believe in him, whom he hath sent, Here in steed of all works, christ places but one,
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and that is the vvorke of beleeuing:
and that is the work of believing:
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a vvorke not of the hand, nor of the body, but a vvorke of the heart.
a work not of the hand, nor of the body, but a work of the heart.
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For as a man must haue a mouing hand, & a stirring body, in the busines that belōgs to this world:
For as a man must have a moving hand, & a stirring body, in the business that belongs to this world:
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so for obtaying of spiritual blessings, he must haue a stirring, and a beleeuing heart:
so for obtaying of spiritual blessings, he must have a stirring, and a believing heart:
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his heart must vvorke by faith, if euer he thinke to haue any spirituall blessing from God:
his heart must work by faith, if ever he think to have any spiritual blessing from God:
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for it is by faith alone, that vve draw all good things from God in heauen,
for it is by faith alone, that we draw all good things from God in heaven,
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and by faith alone it is, that vve render to God any thing, that can be acceptable vnto him,
and by faith alone it is, that we render to God any thing, that can be acceptable unto him,
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for all though in the Scriptures, our actions are attributed to loue: yet they are in this life more properlie attributed to faith:
for all though in the Scriptures, our actions Are attributed to love: yet they Are in this life more properly attributed to faith:
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seing that faith vvorks by loue : and so loue being but the instrument of faith, and that by vvhich faith vvorketh:
sing that faith works by love: and so love being but the Instrument of faith, and that by which faith worketh:
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and this is the reason vvhy all the doings, and suffrings of the children of God, are attributed vnto faith,
and this is the reason why all the doings, and sufferings of the children of God, Are attributed unto faith,
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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,
as you may see in the 11. of the Lev. for the Whole operation of a spiritual man, consists mainly in the work of believing, without which, we shall never receive ought from God, that is able to save our Souls,
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neither shall vve be able to doe so much, as to send vp one sound desire, or petition vnto God.
neither shall we be able to do so much, as to send up one found desire, or petition unto God.
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To conclud in a vvord, there is no abillitie, either to speake, or to doe, ought, acceptablie to God, vvithout faith.
To conclude in a word, there is no ability, either to speak, or to do, ought, acceptably to God, without faith.
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This point is of great moment, & vve are to Labour aboue all things, to attaine vnto this vvorke of beleeuing,
This point is of great moment, & we Are to Labour above all things, to attain unto this work of believing,
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and to this end, vve are care fully, to vse all meanes, by vvhich it pleaseth God to vvorke faith in our hearts,
and to this end, we Are care Fully, to use all means, by which it Pleases God to work faith in our hearts,
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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,
as namely, the hearing of the word of God preached, the participation of the lords supper, instant prayer to God, with daily meditations in the blessed word of God, daily conference,
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& talking of the holy things of God, That faith by these meanes be both vvrought,
& talking of the holy things of God, That faith by these means be both wrought,
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and nourished, and dayly increased in our hearts, vvithout vvhich it is impossible, that euer vve can come to haue any feeling or sence, either of the life,
and nourished, and daily increased in our hearts, without which it is impossible, that ever we can come to have any feeling or sense, either of the life,
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or loue 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 vvhich must haue place in all our vvorkes,
or love of God in our Souls, much less to show forth any evidences of them in our practice, to the eyes of men, this is that work which must have place in all our works,
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& season them all before God, therefore are vve commanded, that vvhatsoeuer vve doe, vvhether vve eate,
& season them all before God, Therefore Are we commanded, that whatsoever we do, whether we eat,
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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,
or whether we drink, that we do all in the name of the Lord Iesus, which is as much as to say, that we do all in faith,
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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,
for nothing can be done in the name of the Lord Iesus, but it must of necessity be done in faith, this is then that which christ means,
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vvhen he vvills vs to labour. Novv let vs goe forvvard: here it follovveth, that vve should next speake of that, for vvhich vve should labour,
when he wills us to labour. Now let us go forward: Here it Followeth, that we should next speak of that, for which we should labour,
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but before vve come vnto it.
but before we come unto it.
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VVe vvill speake first of the preparition, vvhich Christ requires in vs, for the fitting vs to this labour, vvhich stands in the remouing of the lets,
We will speak First of the preparition, which christ requires in us, for the fitting us to this labour, which Stands in the removing of the lets,
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& impediments, that hinder vs from labouring for that meat vvhich indures vnto euerlasting life. And this is set dovvne in these vvords, labour not for the meat vvhich perishes.
& impediments, that hinder us from labouring for that meat which endures unto everlasting life. And this is Set down in these words, labour not for the meat which Perishes.
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Heere vve see, that vvhen Christ wils vs to labour for heauenly things: he first restraines vs from the labour for earthly things.
Here we see, that when christ wills us to labour for heavenly things: he First restrains us from the labour for earthly things.
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The reason is because, that if the loue, and care of earthly things, be not rooted out of our mindes, the loue,
The reason is Because, that if the love, and care of earthly things, be not rooted out of our minds, the love,
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and care of heauenly things can take no place in them:
and care of heavenly things can take no place in them:
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this is manifest by that speach of Iohn his 1. Epist. 2. cap. 15. vers. Loue not the vvorld,
this is manifest by that speech of John his 1. Epistle 2. cap. 15. vers. Love not the world,
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nor the things of the vvorld, if any man loue the vvorld, the loue of the Father is not in him. nor the things of the world, if any man love the world, the love of the Father is not in him.
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It is a most certaine truth, that man, vvhose heart, & affections is set vpon things belonging to his body, must be a senceles man, concerning the vvellfare of his soule.
It is a most certain truth, that man, whose heart, & affections is Set upon things belonging to his body, must be a senseless man, Concerning the welfare of his soul.
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It is expedient therefore, and also necessarie, that the care, and solicitude of earthly things bee moderated,
It is expedient Therefore, and also necessary, that the care, and solicitude of earthly things be moderated,
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and borne dovvne in our minds, if euer vve vvill embrace this •abour (commanded by Christ) for spirituall things,
and born down in our minds, if ever we will embrace this •abour (commanded by christ) for spiritual things,
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for no man can serue •vvo Masters, it is impossible to serue God, and the vvorld both,
for no man can serve •vvo Masters, it is impossible to serve God, and the world both,
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and it is for this cause, that Christ vvills his Disciples, Not to care vvhat they should eate,
and it is for this cause, that christ wills his Disciples, Not to care what they should eat,
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nor vvhat they should drinke, nor vvhat they should put on, put that first they should seeke the kingdome of God,
nor what they should drink, nor what they should put on, put that First they should seek the Kingdom of God,
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and his righteousnes, vvith a promise, that all these things shall be cast vnto them. and his righteousness, with a promise, that all these things shall be cast unto them.
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And to moue them vnto this, among manie other reasons, he brings this for one, to vvit, that it is the disposition,
And to move them unto this, among many other Reasons, he brings this for one, to wit, that it is the disposition,
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and custome of the hea•hen, and men vvithout God, to seek after things concerning this life, namely, vvhat they should eate,
and custom of the hea•hen, and men without God, to seek After things Concerning this life, namely, what they should eat,
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and vvhat they should drinke, and vvhat they should put on, and therefore cōcludes, that they, that knovv God,
and what they should drink, and what they should put on, and Therefore concludes, that they, that know God,
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and professe God to be their Father, should not set their hearts vpō these Temporall thing:
and profess God to be their Father, should not Set their hearts upon these Temporal thing:
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for it is a vvretched, and a miserable thing, to see a Christian mās heart disposed, noe better,
for it is a wretched, and a miserable thing, to see a Christian men heart disposed, no better,
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then the heart of a prophane heathē, & that his labour, & trauaile, should be employed for no higher end,
then the heart of a profane heathen, & that his labour, & travail, should be employed for no higher end,
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for no greater, nor better things, then a blind, & ignorant pagan labours for.
for no greater, nor better things, then a blind, & ignorant pagan labours for.
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It must needs argue a mind, not truly enlightned as yet, vvith the sauing knowledge of spiritual things,
It must needs argue a mind, not truly enlightened as yet, with the Saving knowledge of spiritual things,
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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.
when as it can mind nothing Else but earthly things. And this is the cause why so few professing Christianity, do manifest any strong Desires, or careful solicitude.
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For things eternall ▪ euen because they lye yet in darkenesse, and ignorance of them, Not hauing the eyes of their vnderstanding opened, to see the spiritual Ioy, glory,
For things Eternal ▪ even Because they lie yet in darkness, and ignorance of them, Not having the eyes of their understanding opened, to see the spiritual Joy, glory,
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& fellecitie of Gods chosen In Christ:
& fellecitie of God's chosen In christ:
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for if they did once see them, it vvere impossible, that they could esteeme so much of earthly,
for if they did once see them, it were impossible, that they could esteem so much of earthly,
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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,
or transitory pleasures, but that their hearts would be ravished towards heaven, and all things in this world, would be as dung in their eyes,
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for vvhat man is there, vvho getting a sight of a princely pallace, full of inestimable treasures,
for what man is there, who getting a sighed of a princely palace, full of inestimable treasures,
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and pleasures, vnto the vvhich he is invited, vvhen hee himselfe dvvells in a poore,
and pleasures, unto the which he is invited, when he himself dwells in a poor,
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& miserable cottage, in the mids of a barren wildernes, that vvould not gladlie forsake this poore cottage,
& miserable cottage, in the mids of a barren Wilderness, that would not gladly forsake this poor cottage,
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& enioy this princely pallace, and yet there is much more difference, betvveene heauen, and earth, the things of this life,
& enjoy this princely palace, and yet there is much more difference, between heaven, and earth, the things of this life,
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and the things of the life to come, the foode of our bodies, and the foode of our soules.
and the things of the life to come, the food of our bodies, and the food of our Souls.
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VVhat vvretched, and miserable fooles are these, vvhich knovving that Heauen is infinitlie aboue this earth,
What wretched, and miserable Fools Are these, which knowing that Heaven is infinite above this earth,
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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 that to live with God is vnspeakeablie better, then any estate can be in this life, that still their thoughts should be drowned in the Cares of this life,
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and neuer lifted vp to those vnspeakable ioyes, vvhich are at the right hand of God, vvhere Christ is.
and never lifted up to those unspeakable Joys, which Are At the right hand of God, where christ is.
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The point then is this, Christ vvill haue vs to knovv, that our hearts must be freed from the cares of this vvorld,
The point then is this, christ will have us to know, that our hearts must be freed from the Cares of this world,
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before vve can set our selues to seeke things, that are spirituall, and heauenly. before we can Set our selves to seek things, that Are spiritual, and heavenly.
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Euen as a man, if he vvill transplant a tree, and set it in a better ground, he must first loose it from the earth, vvhere in it groweth:
Even as a man, if he will transplant a tree, and Set it in a better ground, he must First lose it from the earth, where in it grows:
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and in vvhich it is rooted, for othervvise, he may vvell breake it, or destroy it, but transplant it he cannot:
and in which it is rooted, for otherwise, he may well break it, or destroy it, but transplant it he cannot:
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euen so mans heart, that is rooted in the things of this life, and naturally set vpon them:
even so men heart, that is rooted in the things of this life, and naturally Set upon them:
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it is in vaine to thinke, that it can be set vpon things, that are aboue,
it is in vain to think, that it can be Set upon things, that Are above,
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vntill this stronge hold it hath on earth be first loosed:
until this strong hold it hath on earth be First loosed:
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for no tree is so fast rooted in earth, as mans heart is in earthlie things,
for no tree is so fast rooted in earth, as men heart is in earthly things,
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and it is a greater difficultie, to plucke the thoughts of mans heart from the care of earthlie things,
and it is a greater difficulty, to pluck the thoughts of men heart from the care of earthly things,
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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 haue their hearts free, from the careful seeking of the bread of this life.
then to •ayse the Deepest tree, that ever was in the earth, let men Therefore take this warning from Iesus christ, that if they will seek the bred of Eternal life, they must First have their hearts free, from the careful seeking of the bred of this life.
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Novv let vs come to speake of that for vvhich vve should labour.
Now let us come to speak of that for which we should labour.
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The discription vvhereof is set dovvne in these vvorlds [ Labour not for the meat that perisheth:
The description whereof is Set down in these worlds [ Labour not for the meat that Perishes:
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but for that meat vvhich endureth vnto eternal life. ] In this description, is set dovvn not only that for vvhich vve should labour,but for that meat which Endureth unto Eternal life. ] In this description, is Set down not only that for which we should labour,
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but a forcible argument, to moue vs to labour for it:
but a forcible argument, to move us to labour for it:
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and to dissuade vs frō labouring for the other this argument is taken from the nature of the meat.
and to dissuade us from labouring for the other this argument is taken from the nature of the meat.
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For vvhich vve should not labour, and from the nature of that meat, for vvhich vve should labour, vvhich shevves then to be in nature contrarie the one to the other,
For which we should not labour, and from the nature of that meat, for which we should labour, which shows then to be in nature contrary the one to the other,
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and it stands in this, that the one perisheth, and the other endureth:
and it Stands in this, that the one Perishes, and the other Endureth:
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so that Christs reason is after this manner, labour not for temporal meat, because it perisheth:
so that Christ reason is After this manner, labour not for temporal meat, Because it Perishes:
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but labour for spirituall meat because it endureth. Let vs novv briefly consider these reasons.
but labour for spiritual meat Because it Endureth. Let us now briefly Consider these Reasons.
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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 vnder the sunne, during all the dayes of his life, ther is nothing of it, that vvill remaine vvith him,
Touching the First, it cannot be but a soar vexation to a men heart when God gives him eyes to see it, that of all he labours for under the sun, during all the days of his life, there is nothing of it, that will remain with him,
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but it vvill perish and decay:
but it will perish and decay:
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but this is one of the greatest vanities, & argues the most miserable corruption of mans heart vnder the sunne, that either they cannot,
but this is one of the greatest vanities, & argues the most miserable corruption of men heart under the sun, that either they cannot,
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or they vvil not, see this, that all things of this vvorld, are perishing vanities, men naturallie are giuen to think, that both themselues,
or they will not, see this, that all things of this world, Are perishing vanities, men naturally Are given to think, that both themselves,
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& their substance shall endure long, and continue for euer, euen as the •ich glutton, that pulld dovvne his barnes,
& their substance shall endure long, and continue for ever, even as the •ich glutton, that pulled down his Barns,
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and built them bigger, said vnto his soule, take thine ease, thou hast goods laid vp for manie yeares ▪ he neither dreamed of dying himselfe,
and built them bigger, said unto his soul, take thine ease, thou hast goods laid up for many Years ▪ he neither dreamed of dying himself,
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nor of the decaying of his transitorie substance, & yet poore vvretch it vvas told him, that to morrovv he should dye:
nor of the decaying of his transitory substance, & yet poor wretch it was told him, that to morrow he should die:
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if vvee could therefore thinke vpon this, that euerie moment, vvee stand in danger, either to be taken from the things of this vvorld,
if we could Therefore think upon this, that every moment, we stand in danger, either to be taken from the things of this world,
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or to haue them taken from vs:
or to have them taken from us:
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it were impossible, that we should take such care for vvhat vve should eate, or vvhat vve should drinke, &c. yea if vvee vvould,
it were impossible, that we should take such care for what we should eat, or what we should drink, etc. yea if we would,
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but marke that vvhich the Apostle speaks to the Col. concerning the food of our bodies it vvould be an argument to make vs lay aside, the solicitude,
but mark that which the Apostle speaks to the Col. Concerning the food of our bodies it would be an argument to make us lay aside, the solicitude,
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and care for them, seing as the Apostle saith they perish, euen in the very vsing of thē, and therfore the same Apostle in the 1. Cor. 7. vvills them that marry to be as if they married not,
and care for them, sing as the Apostle Says they perish, even in the very using of them, and Therefore the same Apostle in the 1. Cor. 7. wills them that marry to be as if they married not,
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and them that possessed, as if they possessed not, Because (saith hee) the fashion, or shape of this vvorld passeth a vvay,
and them that possessed, as if they possessed not, Because (Says he) the fashion, or shape of this world passes a Way,
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and all shall once come to an end: and all shall once come to an end:
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& therfore it vvere happy for vs, 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 vpon them,
& Therefore it were happy for us, if we could know thus much, that we Are but Pilgrim's in this world, & Therefore must use all things in it, as Pilgrim's use their lodgings, that is not settling upon them,
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nor resting in them, as though vvee could dvvel heer for euer: for our habitation is prepared for vs in heauen:
nor resting in them, as though we could dwell her for ever: for our habitation is prepared for us in heaven:
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therefore vvee should passe through this earth, as the Pilgrims doe their iourney, vsing all things in this vvorld,
Therefore we should pass through this earth, as the Pilgrim's doe their journey, using all things in this world,
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as trauellers doe to make them serue, to further our iourney to heauen, and not as clogs to hinder vs, seing all that is heere vvill perish.
as travellers do to make them serve, to further our journey to heaven, and not as clogs to hinder us, sing all that is Here will perish.
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And 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:
And yet further to Consider this point, mark, how the Apostle makes it a strong reason, in the 1. Cor. chap. 6. vers. 13. why men should not eat of any meat with offence of their brothers:
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saying, meat is ordained for the belly, and the belly for meat, and God shall destroy them both,
saying, meat is ordained for the belly, and the belly for meat, and God shall destroy them both,
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if men had hearts to consider this, what reason could they haue, to be carefull for meat which serues to satisfie their bellie,
if men had hearts to Consider this, what reason could they have, to be careful for meat which serves to satisfy their belly,
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vvhen both meat, and bellie, shall perish.
when both meat, and belly, shall perish.
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It is an ydle dreame for men to thinke, that these parts of our bodies, vvhich are only giuen for temporall vse, in this life.
It is an idle dream for men to think, that these parts of our bodies, which Are only given for temporal use, in this life.
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That I say vvee shall haue any vse of them in heauen, for there vve shall haue no vse of stomacks to disgest,
That I say we shall have any use of them in heaven, for there we shall have no use of stomachs to digest,
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or bovvels to make convayance of our meat, for nourishing these our bodies, seing our bodies in heauen, shalbe immortall,
or bowels to make convayance of our meat, for nourishing these our bodies, sing our bodies in heaven, shall immortal,
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& glorious, like vnto the glorious bodie of the Sonne of God, vvhen therefore vve are feeding our bodies,
& glorious, like unto the glorious body of the Son of God, when Therefore we Are feeding our bodies,
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and satisfying our bellies, it is good for vs to thinke, and remember that vve are feeding that, vvhich shal perish:
and satisfying our bellies, it is good for us to think, and Remember that we Are feeding that, which shall perish:
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& that with food which shall likevvise perish, that vve may learne neither to care too much for the bellie,
& that with food which shall likewise perish, that we may Learn neither to care too much for the belly,
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nor for food requisite vnto it.
nor for food requisite unto it.
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Novv let vs consider the argument of the contrarie parte, vvherby Christ perswades vs to labour for spirituall meat, in vvhich vve are to obserue tvvo things:
Now let us Consider the argument of the contrary part, whereby christ persuades us to labour for spiritual meat, in which we Are to observe tvvo things:
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The first is, the nature of this heauenly food in it selfe, all though vve neuer do enioy it, vvhich is declared by this [ that it endureth. ]
The First is, the nature of this heavenly food in it self, all though we never do enjoy it, which is declared by this [ that it Endureth. ]
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The second, is the effect of it in thē that get it, vvhich is that it makes thē also to indure & to liue eternally.
The second, is the Effect of it in them that get it, which is that it makes them also to endure & to live eternally.
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For the first, vvee are to consider, that all the spirituall gifts, that God giues vs in Christ Iesus, are all eternall,
For the First, we Are to Consider, that all the spiritual Gifts, that God gives us in christ Iesus, Are all Eternal,
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and such as shall neuer perish: vvhatsoeuer God gaue by creation, it might be defaced, and vtterlie vndone:
and such as shall never perish: whatsoever God gave by creation, it might be defaced, and utterly undone:
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yea, euen the chiefest gift, that euer vvas giuen in nature to Adam, (vvhich vvas Gods Image) vvas by Sathan extinquished,
yea, even the chiefest gift, that ever was given in nature to Adam, (which was God's Image) was by Sathan extinguished,
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and defaced, and as the Scripture tells vs, at the comming of Christ to iudgement, the elements shall melt vvith fire,
and defaced, and as the Scripture tells us, At the coming of christ to judgement, the elements shall melt with fire,
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and the earth, and all the vvorks thereof shall perish, and the heauens shall vvax ould as a garment,
and the earth, and all the works thereof shall perish, and the heavens shall wax old as a garment,
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and this vvhole vvorld shall come to an end, but the gifts of sauing grace, giuen vs in Christ, can neuer be extinquished,
and this Whole world shall come to an end, but the Gifts of Saving grace, given us in christ, can never be extinguished,
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or defaced, for as it is impossible to destroy the Sonne of God himselfe, or that the sorrovves of death, should haue held him vnder them,
or defaced, for as it is impossible to destroy the Son of God himself, or that the sorrows of death, should have held him under them,
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or that the graue should haue povver to retaine him, so is it impossible, that Christ giuen vnto vs,
or that the graven should have power to retain him, so is it impossible, that christ given unto us,
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and his flesh vvhich vve eate, and his blood vvhich vve drinke, or the vertue of them in vs, can euer possiblie bee defaced in vs,
and his Flesh which we eat, and his blood which we drink, or the virtue of them in us, can ever possibly be defaced in us,
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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,
and this is the reason that christ Says, that his Flesh is meat in deed, and his blood is drink in deed for his Flesh is not a perishing meat,
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nor his blood a decaying drinke, vvhich cannot endure, as the nature of all other meat, and drinke is:
nor his blood a decaying drink, which cannot endure, as the nature of all other meat, and drink is:
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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,
but his Flesh is everlasting food, and his blood everlasting drink, and his grace as a well, springing continually, to everlasting life, men might think, that by the death of our bodies, the virtue of Iesus Christ Flesh,
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and blood, vvere vtterlie perished, but it is not so, they that eate this flesh,
and blood, were utterly perished, but it is not so, they that eat this Flesh,
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and drinke this blood, shall find the vertue of his flesh, & blood, euen vvhen they are rotten in the graue,
and drink this blood, shall find the virtue of his Flesh, & blood, even when they Are rotten in the graven,
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& 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, vvhich vve are to consider in this food, that it is an enduring meat.
& by the same power, where with he raised himself from the dead, he shall likewise raise them, from the power of death, this then is the First thing, which we Are to Consider in this food, that it is an enduring meat.
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But the next thing is a greater comfort vnto vs, for this is not all the blessednes of this food,
But the next thing is a greater Comfort unto us, for this is not all the blessedness of this food,
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and comfort of this argument, to knovv that the flesh and blood of Christ, are in themselues permanent,
and Comfort of this argument, to know that the Flesh and blood of christ, Are in themselves permanent,
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and eternall, but that vvhich 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,
and Eternal, but that which chiefly refresheth our Souls is this, to know that whosoever partakes of them, shall partake of Eternal life with them, this is a blessed thing in deed,
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vvhen I knovv, that not only the things vvhereof I am made pertaker are eternall,
when I know, that not only the things whereof I am made partaker Are Eternal,
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but that I my selfe, by pertaking of them shall be eternall as vvell as they.
but that I my self, by partaking of them shall be Eternal as well as they.
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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.
What can move a man to seek this meat, if this do it not? when we understand that it hath this power to work such a blessed Effect in him that is partaker of it.
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It is vndoubtedlie, the miserable ignorance of (this benefit, vvhich comes by the flesh,
It is undoubtedly, the miserable ignorance of (this benefit, which comes by the Flesh,
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& 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 giue for his life, that he may not see death,
& blood, of christ,) that makes men so careless to enjoy them, there is nothing in the world, that a man more Desires then to live for ever, all that ever a man hath he will give for his life, that he may not see death,
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but as Dauid saith in the 49. Psal. No man can by any means redeeme his brother,
but as David Says in the 49. Psalm No man can by any means Redeem his brother,
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nor giue to God a ransome, that he should liue for euer. nor give to God a ransom, that he should live for ever.
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Indeed it is no temporall thing, that can procure eternal life, no not all the means that can be diuised, eate vvhat a man can eate,
Indeed it is no temporal thing, that can procure Eternal life, no not all the means that can be devised, eat what a man can eat,
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& 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:
& drink what a man can drink, yet he shall die, but Here is the Comfort of a Christian, that from christ, he is fed with that meat, that shall make him to live for ever:
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in such sorte, that the gates of hel shal not preuaile against him, neither death nor the graue shal haue povver ouer him,
in such sort, that the gates of hell shall not prevail against him, neither death nor the graven shall have power over him,
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but he shall haue 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,
but he shall have a glorious triumph over them both, so as he shall sing that joyful song, oh death, where is thy sting, oh graven, where is the victory? And this is no wonder, sing the Causes of this life Are Eternal, it cannot be but that the life that floweth from them must be Eternal,
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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,
and they that Are fed with him must needs live eternally, for all that we receive from christ, is Eternal, the peace Eternal, the joy,
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& life eternall, & this is that vvhervvith Christ comforts his disciples, Iohn 16.22. saying, Your ioy shall no man take from you:
& life Eternal, & this is that wherewith christ comforts his Disciples, John 16.22. saying, Your joy shall no man take from you:
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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,
Thus a child of God in the midst of all his Troubles, & in the midst of the valley of the shadow of death, will Fear no evil,
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but can still reioyce in God his sauiour.
but can still rejoice in God his Saviour.
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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 vvhich he had to giue, vvhich vvhosoeuer did drink of should neuer be more a thirst, she said, Lord, giue me of that vvater, that I may not thirst any more, nor come hether to draw.
O how should this stir up our hearts, to seek After this meat, even as the woman of Samaria, in the 4. of John. the 15. when christ told her of water which he had to give, which whosoever did drink of should never be more a thirst, she said, Lord, give me of that water, that I may not thirst any more, nor come hither to draw.
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Likevvise the Ievves in this same chapter, vvhen Christ told them, that the bread of God giues life to the vvorld, they said vnto Christ, Lord giue vs euer more of this bread:
Likewise the Jewish in this same chapter, when christ told them, that the bred of God gives life to the world, they said unto christ, Lord give us ever more of this bred:
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euen so vvhen vve heare, that they that eate the flesh, and drinke the blood of Christ, shall liue eternallie.
even so when we hear, that they that eat the Flesh, and drink the blood of christ, shall live eternally.
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Should vvee not in our hearts desire it, and beg of Christ to make vs pertakers of it,
Should we not in our hearts desire it, and beg of christ to make us partakers of it,
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and earnestly long to enioy it:
and earnestly long to enjoy it:
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surely it must needs be a most lust thing vvith God to povvre dovvne heauie iudgment vpon this senceles age,
surely it must needs be a most lust thing with God to power down heavy judgement upon this senseless age,
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and sinfull generation of men, vvho take greater pleasure to seeke after the stinking delights of this flesh,
and sinful generation of men, who take greater pleasure to seek After the stinking delights of this Flesh,
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and to vvallovv in their beastly lusts, then to enioy this blessed bread, that endures to euerlasting life:
and to wallow in their beastly Lustiest, then to enjoy this blessed bred, that endures to everlasting life:
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for it is impossible for any man to haue perpetuitie of being vvithout this, vvhen therefore vvee see other men to call their lands by their names,
for it is impossible for any man to have perpetuity of being without this, when Therefore we see other men to call their Lands by their names,
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so to perpetuate their names on earth:
so to perpetuate their names on earth:
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let vs not follovv their foolish footsteps, but if vve desire to liue for euer, let vs labour for this meat, vvhich endures to eternall life,
let us not follow their foolish footsteps, but if we desire to live for ever, let us labour for this meat, which endures to Eternal life,
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and thus much for the reason, cōtayning also a discription of that, for vvhich vvee should labour.
and thus much for the reason, containing also a description of that, for which we should labour.
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Seeing then vvee see vvhat great reason, vvee haue to seeke this spirituall food, it is necessarie for vs to knovv vvhere vvee shall find it,
Seeing then we see what great reason, we have to seek this spiritual food, it is necessary for us to know where we shall find it,
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and that is the next point vve are to consider, set dovvne in these vvords, [ vvhich the sonne of man shall giue vnto you.
and that is the next point we Are to Consider, Set down in these words, [ which the son of man shall give unto you.
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] In these vvords, let vs marke these tvvo things: First vvho it is, of vvhom vvee must haue this meat:
] In these words, let us mark these tvvo things: First who it is, of whom we must have this meat:
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That is the Sonne of man:
That is the Son of man:
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The second is, hovv vve shall haue it, and that is set dovvne in these vvords, he shall giue it vnto vs. 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 vvhen he speaks of the vvorks of sauing grace:
The second is, how we shall have it, and that is Set down in these words, he shall give it unto us Touching the First, we Are to mark, that it Pleases christ through out the Scriptures, to name himself more by this name (the Son of man) then by any other, especially when he speaks of the works of Saving grace:
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and for the comfort of his elect ones:
and for the Comfort of his elect ones:
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it must therefore be a matter of great moment, and of singular instruction for vs, that moues Christ to take this name vpon himselfe,
it must Therefore be a matter of great moment, and of singular instruction for us, that moves christ to take this name upon himself,
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and certainly it is so, although not perceaued, nor comprehended, by euerie man.
and Certainly it is so, although not perceived, nor comprehended, by every man.
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In this same chapter vvhen Christ had told the levves, that vnles they did eate the flesh of the Sonne of man,
In this same chapter when christ had told the lews, that unless they did eat the Flesh of the Son of man,
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and drinke his blood, they had no life in them, many of his disciples murmured at it,
and drink his blood, they had no life in them, many of his Disciples murmured At it,
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and said, this is a hard saying, and in deed no maruell, that it seeme hard to a naturall man,and said, this is a hard saying, and in deed no marvel, that it seem hard to a natural man,
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for hovv can he thinke, that the flesh, and blood of man, should haue the vertue of eternall life in them,
for how can he think, that the Flesh, and blood of man, should have the virtue of Eternal life in them,
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but Christ opens this mistery in the same place, telling them that it vvas the spirit that quickeneth, the flesh prositteth nothing:
but christ Opens this mystery in the same place, telling them that it was the Spirit that Quickeneth, the Flesh prositteth nothing:
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for it is true, that all though vvithout this flesh and blood, vve can haue no life in vs,
for it is true, that all though without this Flesh and blood, we can have no life in us,
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yet certainly euen the flesh and blood of Christ, nakedly considered, as flesh and blood,
yet Certainly even the Flesh and blood of christ, nakedly considered, as Flesh and blood,
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or yet, as the flesh and blood of a man, could neuer giue life to them, that eate and drinke it,
or yet, as the Flesh and blood of a man, could never give life to them, that eat and drink it,
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but as being the flesh, and blood of God, in the vvhich 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,
but as being the Flesh, and blood of God, in the which Flesh, all the fullness of the Godhead dwells bodily, it is no marvel that it gives life to them, that eat and drink them,
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for as much as the eternal spirit is neuer separated from this flesh, nor from this blood,
for as much as the Eternal Spirit is never separated from this Flesh, nor from this blood,
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& therfore all though their can be no eternall life, but frō this eternal spirit,
& Therefore all though their can be no Eternal life, but from this Eternal Spirit,
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yet it is the pleasure of God, that no sauing vertue of the Diety, nor life frō the God head should euer be cōmunicated vnto man,
yet it is the pleasure of God, that not Saving virtue of the Diety, nor life from the God head should ever be communicated unto man,
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but in, & through the flesh, and blood of Iesus Christ the Lord:
but in, & through the Flesh, and blood of Iesus christ the Lord:
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Let no man therefore Dispise this flesh, & blood, nor the outvvard means, vvhereby our fellovvship,
Let no man Therefore Despise this Flesh, & blood, nor the outward means, whereby our fellowship,
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and communion, in this flesh, and blood is sealed vnto vs, since vvithout this flesh,
and communion, in this Flesh, and blood is sealed unto us, since without this Flesh,
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and blood, it is not the purpose of God to saue vs, let vs therefore lay vp this misterie in our hearts, that as the flesh of Christ can neuer quicken,
and blood, it is not the purpose of God to save us, let us Therefore lay up this mystery in our hearts, that as the Flesh of christ can never quicken,
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but by the spirit, euen so also the spirit shall neuer quicken but by the flesh.
but by the Spirit, even so also the Spirit shall never quicken but by the Flesh.
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There is yet more in this to be considered, and that is, that as God vvill dispence no sauing grace,
There is yet more in this to be considered, and that is, that as God will dispense no Saving grace,
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but in the flesh, and blood, of Iesus Christ the man, so he vvill not dispence it,
but in the Flesh, and blood, of Iesus christ the man, so he will not dispense it,
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but by Christ as hee is man, for God hath giuen all iudgment to the Sonne, not as hee is God simplie,
but by christ as he is man, for God hath given all judgement to the Son, not as he is God simply,
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but as he is the Sonne of man, and by him as hee is man, vvill he iudge the vvorld,
but as he is the Son of man, and by him as he is man, will he judge the world,
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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.
as the Apostle Says in the 17. of Act. God hath appointed a day, in which he will judge the world in righteousness, by the man whom he hath ordained.
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Iesus Christ, as man, shall iudge both heauen, and earth.
Iesus christ, as man, shall judge both heaven, and earth.
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For the Father hath exalted him in his man hood, and hath giuen him a name, aboue all names vnto vvhich all knees must bovve, and euerie mouth confesseth him, to be the Lord,
For the Father hath exalted him in his man hood, and hath given him a name, above all names unto which all knees must bow, and every Mouth Confesses him, to be the Lord,
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therefore it is not vvithout cause, that Dauid considering this vvondered, as you may see in the 8. psal. saying:
Therefore it is not without cause, that David considering this wondered, as you may see in the 8. Psalm. saying:
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VVhat is man, that thou art mindfull of him, and the sonne of man, that thou visitest him, What is man, that thou art mindful of him, and the son of man, that thou visitest him,
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for thou hast made him a littel lovver then the Angels, and hast crowned him vvith honour,
for thou hast made him a little lower then the Angels, and hast crowned him with honour,
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and glorie, and hath put all things vnder his feet: and glory, and hath put all things under his feet:
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It is good for vs to consider this, that as Christ himselfe saith, all povver is giuen vnto mee, ouer all flesh, the povver of ruling,
It is good for us to Consider this, that as christ himself Says, all power is given unto me, over all Flesh, the power of ruling,
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and of iudging, of sauing, & damming men, is giuen to Christ as man, for there is nothing, that is not subdued vnto Christ the man,
and of judging, of Saving, & damming men, is given to christ as man, for there is nothing, that is not subdued unto christ the man,
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as the Apostle proues in the 1. Cor. 15. from these vvords of the Psalme:
as the Apostle Proves in the 1. Cor. 15. from these words of the Psalm:
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that God hath subdued all things vnder his feet, prouing therby that it is manifest, that nothing is vnsubdued to him,that God hath subdued all things under his feet, proving thereby that it is manifest, that nothing is unsubdued to him,
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but he that did subdue them, vntill that the last enemie death it selfe be subdued, Christ shall stil possesse the kingdome,
but he that did subdue them, until that the last enemy death it self be subdued, christ shall still possess the Kingdom,
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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 when he hath subdued all things, then shall he render up the Kingdom to his father, that God may be all in all:
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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,
but in the mean time till this be done, all power is given to christ as man, to destroy all adversary Powers, either Devils or wicked men,
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thus hath 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 giue vs this bread of eternall life.
thus hath God honoured, & highly exalted the humanity of his Son, by •ertue of the fullness of the God head •vvelling in him bodily, this is the •eason that christ in this place Says, the Son of man shall give us this bred of Eternal life.
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The consideration of these things, •erue for a singular cōfort to the Godly: & a fearefull terror to the vvicked.
The consideration of these things, •erue for a singular Comfort to the Godly: & a fearful terror to the wicked.
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Touching the vvicked, vvhen they must see, & knovv this, that the man vvhom they haue pearced,
Touching the wicked, when they must see, & know this, that the man whom they have pierced,
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and put to •eath, vvhom they haue so despised vvhose blood, they haue trod vnder foote, to be exalted to such glorie,
and put to •eath, whom they have so despised whose blood, they have trod under foot, to be exalted to such glory,
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and vvhen they shal see him come in the •louds, in maiestie, and great povver, accompanied vvith innumerable an•ells,
and when they shall see him come in the •louds, in majesty, and great power, accompanied with innumerable an•ells,
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and hearing (him sitting in the throne of iudgmēt) prononce the sentence of eternall death against them.
and hearing (him sitting in the throne of judgement) pronounce the sentence of Eternal death against them.
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For the Godly it is a matter of singuler ioy, to knovv, that he shall be their iudge,
For the Godly it is a matter of singular joy, to know, that he shall be their judge,
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and that in his humaine nature, vvherin in all things hee vvas made like vnto them, sinne only excepted,
and that in his human nature, wherein in all things he was made like unto them, sin only excepted,
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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 wherein he wrought their redemption by his own death, & when they shall understand, that the Dispensation of all things is put in his hands,
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and that he hath povver to giue eternall life, yea he himselfe to giue his ovvne flesh,
and that he hath power to give Eternal life, yea he himself to give his own Flesh,
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and blood vnto vs, vnto eternall life, certainly if this vvere not, the greatest comfort of Gods elect vvere taken avvaie, no consideration of the Sonne of God,
and blood unto us, unto Eternal life, Certainly if this were not, the greatest Comfort of God's elect were taken away, no consideration of the Son of God,
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as God simplie, could possibly refresh our soules, if vvee did not consider him in his flesh, being man,
as God simply, could possibly refresh our Souls, if we did not Consider him in his Flesh, being man,
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for he is no lesse terrible in his Dyetie to a sinner, then the Father:
for he is no less terrible in his Dyetie to a sinner, then the Father:
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but our interest in him ariseth vpon this, that hee is be come our brother in our nature, that being man, hee might bring vs that are men to God.
but our Interest in him arises upon this, that he is be come our brother in our nature, that being man, he might bring us that Are men to God.
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Therefore first of all he did a base himselfe, and tooke vpon him the shape of a seruant,
Therefore First of all he did a base himself, and took upon him the shape of a servant,
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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,
and in that nature hath wrought our Eternal redemption, and did Glorify himself in that same Flesh, with that glory, that he had with the Father,
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before the vvorld vvas, all to this end, that he might aduance vs to the same dignitie vvith himselfe:
before the world was, all to this end, that he might advance us to the same dignity with himself:
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for though as God he had povver sufficientlie to saue vs, yet vve had neuer bene pertakers of it,
for though as God he had power sufficiently to save us, yet we had never be partakers of it,
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if he had not prepared the vvay by his flesh to communicate it vvith man:
if he had not prepared the Way by his Flesh to communicate it with man:
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and if Christ himselfe in our nature, had not taken possessiō of the glorie, and kingdome of God:
and if christ himself in our nature, had not taken possession of the glory, and Kingdom of God:
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it had bene impossible for any other man, euer to haue come to the participation of that glorie or kingdome,
it had be impossible for any other man, ever to have come to the participation of that glory or Kingdom,
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and thus much for the first point, that is of him, from vvhom we must haue this bread.
and thus much for the First point, that is of him, from whom we must have this bred.
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Novv, let vs come to the manner hovv vve shall get it, and that is set dovvne in the svvords ( he shall giue it vnto you ) A man might thinke by the former vvords of Christ,
Now, let us come to the manner how we shall get it, and that is Set down in the swords (he shall give it unto you) A man might think by the former words of christ,
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vvhen he vvills vs 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,
when he wills us to labour for it, that a man himself by labour were the purchaser of it? but it is not so, let a man do what he can, he is still unworthy of it,
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yet not vvithstanding Christ vvill haue vs to knovv, that the man that seeks for it shall get it,
yet not withstanding christ will have us to know, that the man that seeks for it shall get it,
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though neither hee nor his labour be vvorthie of it:
though neither he nor his labour be worthy of it:
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Christ requires no more of thee but to seeke for it, and he vvill freely giue it, thou canst haue nothing vvherevvith to buy it,
christ requires no more of thee but to seek for it, and he will freely give it, thou Canst have nothing wherewith to buy it,
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and therefore the Lord calls vpon euery one that thirsts to come, and drinke freely, they may haue it vvithout siluer, or vvithout any price:
and Therefore the Lord calls upon every one that thirsts to come, and drink freely, they may have it without silver, or without any price:
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seeing they can haue it for the seeking only. O hovv iustly shall these vvretches be damned, that vvill take no paines to beg,
seeing they can have it for the seeking only. O how justly shall these wretches be damned, that will take no pains to beg,
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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,
or seek for it, of all things in the world, this shall be one of the chiefest that shall gnaw the hearts of men most miserably,
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vvhen they shall see themselues eternallie damned, because they neuer sought after life in Christ, but vvhen they should haue sought for it, they gaue themselues to seeke their pleasures,
when they shall see themselves eternally damned, Because they never sought After life in christ, but when they should have sought for it, they gave themselves to seek their pleasures,
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& did loue rather to hunt after a vvhore, and their beastly lusts then after Christ the Son of God,
& did love rather to hunt After a whore, and their beastly Lustiest then After christ the Son of God,
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& Sauiour of the world, mark Christs speech Iohn 5. You vvill not come vnto me, saith Christ, that I might giue you eternall life:
& Saviour of the world, mark Christ speech John 5. You will not come unto me, Says christ, that I might give you Eternal life:
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he desires no more of them, but that they vvill come to him, and he vvill giue them life. Alas!
he Desires no more of them, but that they will come to him, and he will give them life. Alas!
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hovv many is there vvho vvhen Christ doth call vpon them, and couer his table vnto them,
how many is there who when christ does call upon them, and cover his table unto them,
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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,
and offer his Flesh that was broken for them, and his blood, that was shed for the remission of their Sins, who not withstanding will not come At all,
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vnto the blessed Table of the Lord:
unto the blessed Table of the Lord:
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shall euer Christ thinke these men vvorthie of eternall life, that vvhen they may haue the food of it for comming vnto it, doe not vvithstanding neglect it.
shall ever christ think these men worthy of Eternal life, that when they may have the food of it for coming unto it, do not withstanding neglect it.
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If vve did but see our miserie, and our vvretched estate in sinne, vnder Gods vvrath,
If we did but see our misery, and our wretched estate in sin, under God's wrath,
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then vve vvould make great account of that vvee dispise, and our hearts vvould smite vs for our contempt of that, vvithout vvhich their is no life to our soules, that is the only bread vvhich brings eternall life to our soules.
then we would make great account of that we despise, and our hearts would smite us for our contempt of that, without which their is no life to our Souls, that is the only bred which brings Eternal life to our Souls.
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O vvhat vertue, vvhat comfort, vvhat life, and efficacie vnto life, shall vvee find in that flesh,
O what virtue, what Comfort, what life, and efficacy unto life, shall we find in that Flesh,
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and in that blood, if vve did truly embrace it, & receiue it from Christ, certainly many thousands depriue themselues of all ioy,
and in that blood, if we did truly embrace it, & receive it from christ, Certainly many thousands deprive themselves of all joy,
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and true consolation in Christ, only because they vvill not paine themselues to seeke it.
and true consolation in christ, only Because they will not pain themselves to seek it.
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Iames vpbraids men in his time, not only because they asked amisse, but he tells them, they got nothing,
James upbraids men in his time, not only Because they asked amiss, but he tells them, they god nothing,
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because they asked not, and the same Iames shevves vs, 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,Because they asked not, and the same James shows us, that if a man do ask, he shall receive, when he Says, If any man lack Wisdom let him ask of God, that gives liberally to all, and christ confirms the same in the Gospel,
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vvhen he bids vs, aske, & vve shall haue, seeke, & vve shall find, their damnatiō then must needs be iust that neuer sought after Christ.
when he bids us, ask, & we shall have, seek, & we shall find, their damnation then must needs be just that never sought After christ.
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Novv the last point, vvhich vve are to knovve, is concerning the ground of all our assurance, that vvee shall get this bread, vvhich endures vnto eternall life from Christ,
Now the last point, which we Are to know, is Concerning the ground of all our assurance, that we shall get this bred, which endures unto Eternal life from christ,
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& that is set dovvne in these vvords, [ For him hath God the Father sealed. ]
& that is Set down in these words, [ For him hath God the Father sealed. ]
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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,
These words comprehend a matter of chlefe moment for our consideration, for if this were not, all the knowledge of christ were but small Comfort, to a poor sinful soul,
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but this it is that giues vs ioy, in the contemplation of Christ crucified, that vve knovv, that God the Father hath sealed him.
but this it is that gives us joy, in the contemplation of christ Crucified, that we know, that God the Father hath sealed him.
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To consider this place therefore a right, vvee are to knovv, that it is taken from the custome of men, vvho vvhen they vvill haue any thing to be made sure,
To Consider this place Therefore a right, we Are to know, that it is taken from the custom of men, who when they will have any thing to be made sure,
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and sted-fast, and vvhen they vvill make it to haue authoritie, and strength, they are accustomed to adde their seale to it, to confirme it, by vvhich vvhatsoeuer is promised, is made more stronge:
and steadfast, and when they will make it to have Authority, and strength, they Are accustomed to add their seal to it, to confirm it, by which whatsoever is promised, is made more strong:
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so God by this sorte of speech doth shevv vs, that not only, he hath giuen Christ to be our Sauiour according,
so God by this sort of speech does show us, that not only, he hath given christ to be our Saviour according,
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as hee declares in his VVord, and that hee is that Lambe of God, that takes avvay the sinnes of the vvorld,
as he declares in his Word, and that he is that Lamb of God, that Takes away the Sins of the world,
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and that hee hath not only reconciled al things, by the blood of his crosse,
and that he hath not only reconciled all things, by the blood of his cross,
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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 vnto it.
but also to make all things sure, and firm, that we might never call this into question, he hath ratified all this, by adding his seal unto it.
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Out of this, vve are first to learne:
Out of this, we Are First to Learn:
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That the naked knovvledge, and consideration of Christ, and vvhat God hath made him vnto vs, is not sufficient to saluation, That the naked knowledge, and consideration of christ, and what God hath made him unto us, is not sufficient to salvation,
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except vvee know, that God the Father hath sealed Christ to be all in all vnto vs, that hee hath promised,except we know, that God the Father hath sealed christ to be all in all unto us, that he hath promised,
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and vvhich he hath made him to be, vvhereby I may be confirmed, that vvhatsoeuer God saith, Christ is,
and which he hath made him to be, whereby I may be confirmed, that whatsoever God Says, christ is,
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or vvhatsoeuer God is said to haue made him for mee, is vndoubtedly so, here vve may se, that in our minds vve must ascend higher then Christ himselfe,
or whatsoever God is said to have made him for me, is undoubtedly so, Here we may see, that in our minds we must ascend higher then christ himself,
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or the promise of God in him, to seeke the chiefest ground, or stay of our faith, vvhich allthough it can haue no ground vvithout Christ,
or the promise of God in him, to seek the chiefest ground, or stay of our faith, which although it can have no ground without christ,
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and vvithout the promise, yet neither the promise, nor Christ (in vvhom the promise is yea,
and without the promise, yet neither the promise, nor christ (in whom the promise is yea,
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and amen) could be any sure ground of life, & saluation to me vnlesse both came from this,
and Amen) could be any sure ground of life, & salvation to me unless both Come from this,
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and vvere stamped vvith this seale of the Father in Christ, for all though, that Christs flesh be said to giue life to those, that are pertakers of it:
and were stamped with this seal of the Father in christ, for all though, that Christ Flesh be said to give life to those, that Are partakers of it:
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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,
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 world,
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so that vvithout knovvledge of this, our hope and faith vvere vaine. Let vs therefore come to consider this seale of God.
so that without knowledge of this, our hope and faith were vain. Let us Therefore come to Consider this seal of God.
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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,
First in general, we know that a seal when it is applied does leave the impression of it self, most lively in the wax where into it is Set,
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so that all the forme, the shape, and marks, that are in the seale are liuely imprinted in the vvax,
so that all the Form, the shape, and marks, that Are in the seal Are lively imprinted in the wax,
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thus hath God the Father dealt vvith his Sonne, for there is no promise of mercy, of grace, of holines of life,
thus hath God the Father dealt with his Son, for there is no promise of mercy, of grace, of holiness of life,
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or glorie, vvhich God hath made in Christ to sinners, but he hath stamped the same in Christ the man,
or glory, which God hath made in christ to Sinners, but he hath stamped the same in christ the man,
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so that euerie man that sees the flesh of Christ, vvith true spirituall eies, may se that his flesh, is stampt vvith righteousnes, vvith the life of God,
so that every man that sees the Flesh of christ, with true spiritual eyes, may see that his Flesh, is stamped with righteousness, with the life of God,
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and vvith immortall peace, & euerlasting glory.
and with immortal peace, & everlasting glory.
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But to come nearer to the consideration of this seale, it is true, that many men run to his Diety, to find this seale,
But to come nearer to the consideration of this seal, it is true, that many men run to his Diety, to find this seal,
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and that because it is said in the first of the Hebrewes concerning Christ, that hee is the brightnes of the glorie,
and that Because it is said in the First of the Hebrews Concerning christ, that he is the brightness of the glory,
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and the expresse, or in grauen image of the Fathers person, for vvhich cause it is said, that he that sees the Sonne, sees also the Father: and the express, or in graven image of the Father's person, for which cause it is said, that he that sees the Son, sees also the Father:
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but not vvithstanding all this, if the Sonne of God had bene sealed by the Father, only in his diuine nature,
but not withstanding all this, if the Son of God had be sealed by the Father, only in his divine nature,
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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 haue bene the bread of life,
as he is the second person of the trinity, & that this seal of God had never reached from his God head, to his humanity, his Flesh could never have be the bred of life,
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therfore we must labour to see this seale of God, ingrauen in Christ the man, else hovv can vvee knovv, that by eating his flesh,
Therefore we must labour to see this seal of God, engraved in christ the man, Else how can we know, that by eating his Flesh,
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and drinking his blood, vve haue eternall life, since vvith out this seale, his flesh,
and drinking his blood, we have Eternal life, since with out this seal, his Flesh,
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and blood could haue no more force, to giue life, then any other flesh, or blood, of any other man:
and blood could have no more force, to give life, then any other Flesh, or blood, of any other man:
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therfore let vs consider, vvherin this sealing of the Son, as he is man cōsists. This seale hath fiue speciall things in it, to be considered.
Therefore let us Consider, wherein this sealing of the Son, as he is man consists. This seal hath fiue special things in it, to be considered.
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The first is Gods eternall ordinatiō, & appointmēt, wherby he did ordaine Christ the man,
The First is God's Eternal ordination, & appointment, whereby he did ordain christ the man,
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and none but Christ the man, to be the food of our soules, to be the mediator betvveene God,
and none but christ the man, to be the food of our Souls, to be the Mediator between God,
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& vs, & 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 vs, that hee is,
& us, & so to be the only King, Priest & Prophet, of God's house for ever, by virtue of this appointment of God, christ comes to be, that to us, that he is,
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and this eternall decree of God, concerning Christ in his flesh, to bee our redeemer, is made manifest in the Scripture,
and this Eternal Decree of God, Concerning christ in his Flesh, to be our redeemer, is made manifest in the Scripture,
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vvhen it is told vs, 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 vnder heauen, by vvhich a man can be saued,
when it is told us, that God ordained him before the world was, in the 1. of Peter the 1. chap. and again where it is said, that there is not a name given under heaven, by which a man can be saved,
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but the name of Iesus only, and this is ratified in the Scripture, by the testimonie, both of God himselfe,but the name of Iesus only, and this is ratified in the Scripture, by the testimony, both of God himself,
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and Iohn Baptist, and of the Apostle.
and John Baptist, and of the Apostle.
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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 vs, vvas taken avvay:
The Father from heaven did witness so much, when as he said, this is my well Beloved Son, in whom I am well pleased, there by declaring, that in Iesus christ the Son, (now made man) his wrath towards us, was taken away:
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and he vvell pleased vvith vs, not vvithstanding our manifold sinnes, committed against him, and all those speeches of God, vvhereby God ratifies, that Christ the man, is his Sonne, saying, thou art my Sonne, this day haue I be gotten thee, & vvhere by he confirmes him, to be our euerlasting Priest,
and he well pleased with us, not withstanding our manifold Sins, committed against him, and all those Speeches of God, whereby God Ratifies, that christ the man, is his Son, saying, thou art my Son, this day have I be got thee, & where by he confirms him, to be our everlasting Priest,
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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.
for ever, After the order of Melchizedek, and whereby he Witnesses him to be made Lord of his Church, saying, the Lord said to my Lord, fit At my right hand, till I make thine enemies thy footstool, all these do make manifest the truth of this point, that it is christ the man, whom God hath decreed to be, both the Author, and matter of our salvation.
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And this is the first part of this seale of God, this knovvledge, that God hath ordained him only,
And this is the First part of this seal of God, this knowledge, that God hath ordained him only,
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and none but him, to be the bread of life.
and none but him, to be the bred of life.
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The second part of Gods seale, vvhere by he hath sealed Christ the man, appeares in the vvorks of Gods ovvne power, which the Father gaue him to doe,
The second part of God's seal, where by he hath sealed christ the man, appears in the works of God's own power, which the Father gave him to do,
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as in raising the dead, commanding of the seas, and tempests, the restoring sight to the blind, curing of all diseases,
as in raising the dead, commanding of the Seas, and tempests, the restoring sighed to the blind, curing of all diseases,
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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 vvhich the Father hath giuen me to finish, the same vvorkes that I doe beare vvitnes, that the Father sent me, & the Father himselfe, vvhich hath sent mee beares vvitnes of mee,yea, and commanding the very Devils, etc. Therefore it is that christ Says in the 5. of John vers. 6. After this manner, The works which the Father hath given me to finish, the same works that I do bear witness, that the Father sent me, & the Father himself, which hath sent me bears witness of me,
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and againe in the 10. of Iohn vers. 25 If I doe not the workes of my Father beleeue me not:
and again in the 10. of John vers. 25 If I do not the works of my Father believe me not:
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But if I doe them, though you beleeue not me, yet beleeue the vvorkes, that you may knovv, that the Father is in me,
But if I do them, though you believe not me, yet believe the works, that you may know, that the Father is in me,
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and I in him, vers. 37.38. These vvorkes vvhich none could doe but God him selfe, being done by Christ the man, are the second part of Gods seale, vvhereby God the Father doth let vs see, that this man Iesus, is hee alone of vvhom vvee all must looke for life.and I in him, vers. 37.38. These works which none could do but God him self, being done by christ the man, Are the second part of God's seal, whereby God the Father does let us see, that this man Iesus, is he alone of whom we all must look for life.
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The third parte of this seale consists in this, that God the Father hath laid vpon Christ the man, the chastisments of our peace, that by his stripes vvee might be healed,
The third part of this seal consists in this, that God the Father hath laid upon christ the man, the chastisements of our peace, that by his stripes we might be healed,
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for by inflicting vpon him in his flesh, all the punishments, and vvrath of God, vvhich vvee by our iniquities haue 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 vnto all them, that obay him:
for by inflicting upon him in his Flesh, all the punishments, and wrath of God, which we by our iniquities have deserved, he thereby sealed his manhood to be the food of life, making him as a Lamb roasted with fire for our food ▪ And for this cause, it is said of christ (Hebrew the 5. and the 9,) That he being consecrated, was made the Author of Eternal salvation unto all them, that obey him:
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for vvhen God did take vengeance vpon Christ his Sonne for our iniquities, he made him sinne for vs, that vvee might be made the righteousnes of God in him:
for when God did take vengeance upon christ his Son for our iniquities, he made him sin for us, that we might be made the righteousness of God in him:
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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 by his cross, killed hatred, and brought in everlasting peace, Therefore in as much as it is he alone, that hath undergone the curse of the law,
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and the vvrath of God for vs that are sinners:
and the wrath of God for us that Are Sinners:
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it is manifest, that God giues none to be the bread of life to our soules,
it is manifest, that God gives none to be the bred of life to our Souls,
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but him alone, and this is the reason, vvhy the Apostle to correct that great schisme, in the church of Corinth:
but him alone, and this is the reason, why the Apostle to correct that great Schism, in the Church of Corinth:
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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 vpon for life, and saluation:
when one said he was Paul's, Another Apollos, etc. and to force them all, to acknowledge none but christ for their Saviour, he uses this Form of argument, was Paul Crucified for you? etc. as if he would say none but he who is Crucified for you, Are you to depend upon for life, and salvation:
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and the same is the reason, vvhy the same Apostle vvritting to the Corinth:
and the same is the reason, why the same Apostle writing to the Corinth:
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the first Epist ▪ chapt. 2. saith, that he did determinate to know nothing among them but Iesus Christ,
the First Epistle ▪ Chapter. 2. Says, that he did determinate to know nothing among them but Iesus christ,
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and him crucified, and againe he saith in the 6. of Gal vers 14. God for bid, that I should reioyce,
and him Crucified, and again he Says in the 6. of Gall vers 14. God for bid, that I should rejoice,
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but in the crosse of our Lord Iesus Christ. but in the cross of our Lord Iesus christ.
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The fourth part of this seale standeth in this, that God the Father hath raised Christ Iesus his sonne from the dead,
The fourth part of this seal Stands in this, that God the Father hath raised christ Iesus his son from the dead,
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and hath taken him out of the povver of the graue, and hath set him at his right hand in heauen,
and hath taken him out of the power of the graven, and hath Set him At his right hand in heaven,
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and crovvned him vvith glorie, and honour, making him the head of men, and Angels giuing him all povver in heauen,
and crowned him with glory, and honour, making him the head of men, and Angels giving him all power in heaven,
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and in earth, and aboue all, giuing him to be the head of his church,
and in earth, and above all, giving him to be the head of his Church,
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thus setting him in that flesh, vvherein he vvrought our redemption, and suffered the chasticement of our peace, in the full possession of the kingdome, life,
thus setting him in that Flesh, wherein he wrought our redemption, and suffered the chastisement of our peace, in the full possession of the Kingdom, life,
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and glorie, vvhich hee hath purchased vnto vs, filling him in that his man-hood, vvithall fullnes of grace,
and glory, which he hath purchased unto us, filling him in that his manhood, withal fullness of grace,
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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 glory, that out of his fullness, we might draw grace, so fitting this his Flesh thus glorified, to be the effectual means of communicating life,
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and glorie vnto vs 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,
and glory unto us in our Flesh, and for this cause it is, that the Apostle does prove, that God shall judge the world by christ the man, by this argument, to wit,
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because God had raised him vp from the dead, Acts. 17.31. and the Apostle:
Because God had raised him up from the dead, Acts. 17.31. and the Apostle:
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for this cause, makes this the chiefe point of the knovvledge of Iesus Christ, to vvit, that vve haue such a high Priest, that sitteth at the right hand of the throne of the maiestie, in heauen :
for this cause, makes this the chief point of the knowledge of Iesus christ, to wit, that we have such a high Priest, that Sitteth At the right hand of the throne of the majesty, in heaven:
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Hebrevves the 8. and the 1. for allthough hee had beene man, and in mans nature had suffered all punishments due to vs,
Hebrews the 8. and the 1. for although he had been man, and in men nature had suffered all punishments due to us,
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for our iniquities, yet not vvithstanding if he had neuer beene raised from the dead,
for our iniquities, yet not withstanding if he had never been raised from the dead,
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and triumphed ouer the graue, vvee could neuer haue hoped, to haue attained to eternall life by his flesh,
and triumphed over the graven, we could never have hoped, to have attained to Eternal life by his Flesh,
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for if that flesh of his, had beene ouercome by death, vve could neuer haue ouercome death, in our flesh,
for if that Flesh of his, had been overcome by death, we could never have overcome death, in our Flesh,
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therefore it is, that the Apostle builds our hope of life, vpon 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 mercie, hath be gotten vs againe to the hope of life, by the resurrection of Iesus Christ from the dead :
Therefore it is, that the Apostle builds our hope of life, upon the resurrection of christ from the dead: 1. Pet. Chapter. 1. vers. 3. saying, Blessed be the God and Father of our Lord Iesus christ, who according to his abundant mercy, hath be got us again to the hope of life, by the resurrection of Iesus christ from the dead:
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And againe in the same chapter vers.
And again in the same chapter vers.
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the 21. he saith thus, that God raised him from the dead, and gaue him glorie, that our faith,
the 21. he Says thus, that God raised him from the dead, and gave him glory, that our faith,
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and hope might be in God, and this is the fourth part of this seale.and hope might be in God, and this is the fourth part of this seal.
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The 5. and last part of this seale, vvhich is the ground, and foundation of the rest, is this:
The 5. and last part of this seal, which is the ground, and Foundation of the rest, is this:
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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, That this man in his Flesh is not only by God's Eternal Decree appointed, and by the Father's voice from heaven ratified, to be the only redeemer,
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and life of the vvorld, and confirmed to be this, by his vvorks, his suffrings,
and life of the world, and confirmed to be this, by his works, his sufferings,
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and his glorious exaltation, at the right hand of God, but chiefly, and principally, because in this his manhood,
and his glorious exaltation, At the right hand of God, but chiefly, and principally, Because in this his manhood,
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thus abased, and againe exalted, doth dvvell all the fullnes of the God head bodily, Colos. the vers 2.9.thus abased, and again exalted, does dwell all the fullness of the God head bodily, Colos the vers 2.9.
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for if this vvere not, all the former part of this seale vvere not sufficient to make his flesh the bread of life,
for if this were not, all the former part of this seal were not sufficient to make his Flesh the bred of life,
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for immortall life cannot come to vs, but from that flesh, vvhich hath immortall life in it selfe,
for immortal life cannot come to us, but from that Flesh, which hath immortal life in it self,
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and this is the reason that Christ vses that speach, in the 6. of Iohn,
and this is the reason that christ uses that speech, in the 6. of John,
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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,
when he would prove, that he that eats his Flesh, and drinks his blood hath everlasting life, saying, as that living Father hath sent me,
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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:and I live by the Father, even so he that eats my Flesh, even he shall live by me, in the 57. vers. this Therefore is the greatest part, of this seal wherewith God the Father hath sealed christ the man:
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to vvit that he hath stamped the flesh of Christ vvith the Diety it selfe, and so consequently vvith life it selfe:
to wit that he hath stamped the Flesh of christ with the Diety it self, and so consequently with life it self:
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it is no vvonder therefore, that this flesh, and this blood do giue life to those, that eate and drinke it, seeing it is the flesh.
it is no wonder Therefore, that this Flesh, and this blood do give life to those, that eat and drink it, seeing it is the Flesh.
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and blood of God himselfe, therfore it is said in the 20. of Acts. vers. 28. that God hath purchased his church by his owne blood:
and blood of God himself, Therefore it is said in the 20. of Acts. vers. 28. that God hath purchased his Church by his own blood:
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no man therefore that is not a most vvretched infidell can deny, that this flesh and blood of Christ, is able to giue eternall life to him that doth receaue it,
no man Therefore that is not a most wretched infidel can deny, that this Flesh and blood of christ, is able to give Eternal life to him that does receive it,
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and this point is carefully to be marked of vs, because the Apostle in the 1. Corint. the 11. chapt.
and this point is carefully to be marked of us, Because the Apostle in the 1. Corinth. the 11. Chapter.
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shevving the reason why the Corinths in eating the Lords supper, did eate vnvvorthily, yea did eate iudgment vnto themselues, doth plainely shevv vs that it consisted in this, that they did not discerne the Lords body, vers.
showing the reason why the Corinths in eating the lords supper, did eat unworthily, yea did eat judgement unto themselves, does plainly show us that it consisted in this, that they did not discern the lords body, vers.
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the 29. for the banquet of the Lords supper, is not a bāquet of the flesh of a meere man:
the 29. for the banquet of the lords supper, is not a banquet of the Flesh of a mere man:
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but it is of the flesh and blood, of the euerlasting King, and Lord, of heauen and earth,
but it is of the Flesh and blood, of the everlasting King, and Lord, of heaven and earth,
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euen of the eternall God himselfe, and therefore no maruell, that all those, vvho eating it,
even of the Eternal God himself, and Therefore no marvel, that all those, who eating it,
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& not discerning it so, are counted guiltie of the body and blood of the Lord.
& not discerning it so, Are counted guilty of the body and blood of the Lord.
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VVee see then, vvhat comfort vvee haue 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 vs full assurance heere by in all the testimonies, vvhich he hath giuen of him,
We see then, what Comfort we have in the consideration of this point, to wit, that God the Father hath sealed christ the man, to be the bred of Eternal life, to all that eat his Flesh, giving us full assurance Here by in all the testimonies, which he hath given of him,
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and all the vvorks vvhich hee hath vvrought by him, and all that hee hath effected in his humanity,
and all the works which he hath wrought by him, and all that he hath effected in his humanity,
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and in that he hath made his humanity, the euerlasting tabernacle of the Godhead, that novv vvee need no more doubte,
and in that he hath made his humanity, the everlasting tabernacle of the Godhead, that now we need no more doubt,
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but that hee it is, vvho not only is vvilling, but also able to giue vs that food, that endures to eternall life.
but that he it is, who not only is willing, but also able to give us that food, that endures to Eternal life.
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therfore let vs come with bouldnes, and chearefullnes, and labour to be pertakers of this flesh and blood of the Sonne of God, vvhich if vve receaue as vve ought, vve may be sure our soules shall neuer perish. FINIS.
Therefore let us come with bouldnes, and chearefullnes, and labour to be partakers of this Flesh and blood of the Son of God, which if we receive as we ought, we may be sure our Souls shall never perish. FINIS.
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