A PREPARATIVE SERMON TO THE LORDS TABLE preached by the Reverend Mr. Iohn Forbes Pastour to the Companie of Marchant Adventurers residing in Delff 1. Cor. 11.28 But let a man examine himselfe and so let him eate of that bread and drinke of that Cup. Printed at Delff 1632. A PREPARATIVE SERMON TO THE LORDS TABLE Iohn 6. Vers 27. 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 for him hath God the Father sealed AMonge our manifold enormities there is not any one which more grieues the Lord Iesus and vvhich doth make him more to be offended vvith vs then vvhen vve abuse either himselfe or his blessed ordinances to peruerse ends therfore of all things vvherevnto vvee are to looke to in our selues this is one of the chiefest least in shevve of seeking after Christ in comming to his holy ordinances vve thereby increase our guiltines prouoke the Lord to vvrath and indignation against vs. VVe knovv vvhat fearefull iudgments the Corinthians did bring vpon themselues for not eating the Lords supper as they ought For vvhich abuse of that holy ordinance the Lord plagued them vvith sundry diseases and sicknesses and diuerse kinds of deaths so zealous is the Lord of keeping his holy ordinances from the abuse contempt of men See 1. Cor chap. 11. VVee are not ignorant also of the seueritie vsed by God against Nadab and Abihu the Sonnes of Aaron for offring of strang fire before the Lord in consuming them both vvith fire 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 Though vpō a good zeale to stay it vvhen he did see it like to fall vvas strucken to death by the Lord. 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. Annanias and Saphirah are documents to this day of the Lords sore displeasure against all those vvho pretending faith loue and zeale and liberalitie to Christ and his Church dealt hipocriticallie vvith counterfeit shevve and not trulie vvith God in any thing concerning his vvorship his glory his ordinances and his obedience vvho both of them vvere punished by death for dealing falselie vvith the Lord in their prophane counterfeite shevve of imitating the charitable liberalitie of the Primitiue Churches in selling their possessions and bringing the price thereof to the Apostles feet for the support of those that did vvant See Act. 5. All these do let vs see that the Lord can not abide that any man should prophane any of his holy ordināces or for any by-pretēce to make shevv of zeale to his glorie or desire of his holy things it is not possible that hee should suffer vs to goe long vnpunished if vve doe not serue him in all his ordinances vvith sinceere vpright hearts The truth vvhereof is confirmed by this Historie For these Ievves comming vnto Christ did make a great shevve and desire to enjoy the blessed fellovvship and communion of the Sonne of God yet Christ is displeased vvith them because they sought him not vvith vpright hearts therfore hauing checked and reproued them in manifesting and opening the poyson of hypocrisie which was in their hearts in the preceding verse of this chapter In this verse vvhich vve haue novv read hee laboureth to cure by vvholesome medecine the sicknes of their soule if possible the peruerse disposition of their hearts could be reformed The euill that he reproues in them is this that they sought not after Christ aright because they did not set before themselues the right vse of Christ in comming vnto him They should haue sought after him first and principallie for spirituall things tending to the vvelfare of their soules but they sought after him for nothing but the foode of their bodies and the vvelfare of this their tansitorie life therefore Christ is offended at them so hee is vvith all others vvho follovving their footsteps come vnto him or his ordinances in the like manner Novv to remedie this euill the Sonne of God labours to giue them some vvholesome instruction in which these points are to be marked 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 namely the meate of their soules and the food of eternall life Thirdly vvee haue to consider the preparation vnto this by remouing the hindrances hereof in repressing the loue of the vvorld in mens hearts Commanding them not to labour for that meate which perisheth Fourthly vve haue heere set downe by Christ an information an instruction vvhere to finde this bread of life since it vvere in vaine to labour for it if vve knew not vvhere to find it Therefore hee tells them the Sonne of man shall giue it vnto them Fifthly Here is set downe an argument or reason of confirmation to make this good and to secure the soule of him that seeks this bread of life from Christ that Christ is able yea not only able but also vvilling and ready to giue it vnto them and that is set dovvne in these vvords for him hath God the Father sealed First then let vs speake of the exhortation vvhich is to labour for that meat vvhich endureth to eternall life By this exhortation vve see manifestly that it neuer vvas the purpose nor mind of God since the vvorld beganne that men should feede on any meat either corporall or spirituall vvithout labour and pains taking for it you knovv that lavve of the Apostle to the Thes the second Epist. 3. chap. vers 10. If there be any that vvill not vvorke the same man shall not eate that man therefore shall neuer be vvorthie of heauen that vvill take no paines for it for if it be Gods vvill that vvee should labour if vve vvould enioy the food of our bodies it must needs be much more his vvill that vvee should labour for the food of our soules It is therefore in vaine for men euer to looke to be made pertakers of the supper of the lambe and bread of heauen if they vvill take no paines for it there is an necessitie layd vpon vs to labour for the food both of soule and bodie it is no slothfull nor careles man that God vvill feed such men therefore as thinke to goe to heauen sleeping vvithout seeking after heauen and doe hope to haue Christ brought vnto them vvhile they rest in their beds and vvill not doe so much as to rise and let him in vvhen he calles and knocks
at their doores and looke to be fed vvith the food of Angels and yet vvill not stir hand nor foote to labour for it I say such men can neuer expect to haue it from God VVe knovv it sufficiently rhat it is Gods vvill and ordinance that touching this temporall life a man should eate his bread in the svveat of his brovves vve doe vvillingly vndergoe paine labour for it But here is all our fault that hovvsoeuer vve be busied and pained for temporall things belonging to this life yet vve haue neither heart nor mind to take any paines for spirituall things And this is one of the greatest sinnes of this miserable age vvhere in men are so diligent laborious for the things of this life and yet so careles miserablie negligent in things concerning eternall life VVell this vve say that truly the greater diligence men vse the more paines they take about vvorldly businesses the greater shal be there conviction and their iudgment the more terrible in the daie of Christ his appearing If they haue not beene much more painfull about spirituall things vvhich do concerne eternall life VVe shall heare here after vvhat need vve haue to vveane our selues from the cares of this vvorld and of earthly things because it is the maine hinderance and let of our care and solicitude for heauenly things and therefore it must be first rooted out of the heart before the heart can be set as it ought vpon spirituall things But novv let vs consider vvhat is coÌ„prehended 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 Christ himself here after in the same chapter shevves this in ansvvering the Ievves question vvhen they asked him vvhat shall vve doe that vve maye worke the vvorkes of God Iesus ansvvered 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 that is the vvorke of beleeuing a vvorke not of the hand nor of the body but a vvorke of the heart For as a man must haue a mouing hand a stirring body in the busines that beloÌ„gs to this world so for obtaying of spiritual blessings he must haue a stirring and a beleeuing heart his heart must vvorke by faith if euer he thinke to haue any spirituall blessing from God for it is by faith alone that vve draw all good things from God in heauen and by faith alone it is that vve render to God any thing that can be acceptable vnto him for all though in the Scriptures our actions are attributed to loue yet they are in this life more properlie attributed to faith seing that faith vvorks by loue and so loue being but the instrument of faith and that by vvhich faith vvorketh and this is the reason vvhy all the doings and suffrings of the children of God are attributed vnto faith as you may see in the 11. of the Lev. for the vvhole operation of a spirituall man consists maynly in the vvork of beleeuing vvithout which vve shall neuer receiue ought from God that is able to saue our soules neither shall vve be able to doe so much as to send vp one sound desire or petition vnto God To conclud in a vvord there is no abillitie either to speake or to doe ought acceptablie to God vvithout faith This point is of great moment vve are to Labour aboue all things to attaine vnto this vvorke of beleeuing and to this end vve are care fully to vse all meanes by vvhich it pleaseth God to vvorke faith in our hearts as namely the hearing of the vvord of God preached the participation of the Lords supper instant praier to God vvith dayly meditations in the blessed vvord of God dayly conference talking of the holy things of God That faith by these meanes be both vvrought and nourished and dayly increased in our hearts vvithout vvhich it is impossible that euer vve can come to haue any feeling or sence either of the life 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 season them all before God therefore are vve commanded that vvhatsoeuer vve doe vvhether vve eate or vvhether vvee drinke that vve doe all in the name of the Lord Iesus which is as much as to say that vve doe all in faith for nothing can be done in the name of the Lord Iesus but it must of necessitie be done in faith this is then that which Christ means vvhen he vvills vs to labour Novv let vs goe forvvard here it follovveth that vve should next speake of that for vvhich vve should labour but before vve come vnto it 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 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 Heere vve see that vvhen Christ wils vs to labour for heauenly things he first restraines vs from the labour for earthly things The reason is because that if the loue and care of earthly things be not rooted out of our mindes the loue and care of heauenly things can take no place in them this is manifest by that speach of Iohn his 1. Epist 2. cap. 15. vers Loue not the vvorld nor the things of the vvorld if any man loue the vvorld the loue of the Father is not in him 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 expedient therefore and also necessarie that the care and solicitude of earthly things bee moderated and borne dovvne in our minds if euer vve vvill embrace this â—abour commanded by Christ for spirituall things for no man can serue â—vvo Masters it is impossible to serue God and the vvorld both and it is for this cause that Christ vvills his Disciples Not to care vvhat they should eate nor vvhat they should drinke nor vvhat they should put on put that first they should seeke the kingdome of God and his righteousnes vvith a promise that all these things shall be cast vnto them And to moue them vnto this among manie other reasons he brings this for one to vvit that it is the disposition and custome of the heaâ—hen and men vvithout God to seek after things concerning this life namely vvhat they should eate and vvhat they should drinke and vvhat they should put on and therefore coÌ„cludes that they that knovv God and professe God to be their Father should not set their hearts vpoÌ„ these Temporall thing for it
eternall life and thus much for the reason coÌ„tayning also a discription of that for vvhich vvee should labour 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 and that is the next point vve are to consider set dovvne in these vvords vvhich the sonne of man shall giue vnto you In these vvords let vs marke these tvvo things First vvho it is of vvhom vvee must haue this meat That is the Sonne of man 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 and for the comfort of his elect ones it must therefore be a matter of great moment and of singular instruction for vs that moues Christ to take this name vpon himselfe and certainly it is so although not perceaued nor comprehended by euerie man In this same chapter vvhen Christ had told the levves that vnles they did eate the flesh of the Sonne of man and drinke his blood they had no life in them many of his disciples murmured at it and said this is a hard saying and in deed no maruell that it seeme hard to a naturall man for hovv can he thinke that the flesh and blood of man should haue the vertue of eternall life in them but Christ opens this mistery in the same place telling them that it vvas the spirit that quickeneth the flesh prositteth nothing for it is true that all though vvithout this flesh and blood vve can haue no life in vs yet certainly euen the flesh and blood of Christ nakedly considered as flesh and blood or yet as the flesh and blood of a man could neuer giue life to them that eate and drinke it 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 for as much as the eternal spirit is neuer separated from this flesh nor from this blood therfore all though their can be no eternall life but froÌ„ this eternal spirit yet it is the pleasure of God that no sauing vertue of the Diety nor life froÌ„ the God head should euer be coÌ„municated vnto man but in through the flesh and blood of Iesus Christ the Lord Let no man therefore Dispise this flesh blood nor the outvvard means vvhereby our fellovvship and communion in this flesh and blood is sealed vnto vs since vvithout this flesh 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 but by the spirit euen so also the spirit shall neuer quicken but by the flesh There is yet more in this to be considered and that is that as God vvill dispence no sauing grace but in the flesh and blood of Iesus Christ the man so he vvill not dispence it but by Christ as hee is man for God hath giuen all iudgment to the Sonne not as hee is God simplie but as he is the Sonne of man and by him as hee is man vvill he iudge the vvorld as the Apostle saith in the 17. of Act. God hath appointed a day in which he vvill iudge the vvorld in righteousnes by the man vvhom he hath ordained Iesus Christ as man shall iudge both heauen and earth For the Father hath exalted him in his man hood and hath giuen him a name aboue all names vnto vvhich all knees must bovve and euerie mouth confesseth him to be the Lord therefore it is not vvithout cause that Dauid considering this vvondered as you may see in the 8. psal saying VVhat is man that thou art mindfull of him and the sonne of man that thou visitest him for thou hast made him a littel lovver then the Angels and hast crowned him vvith honour and glorie and hath put all things vnder his feet 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 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 as the Apostle proues in the 1. Cor. 15. from these vvords of the Psalme that God hath subdued all things vnder his feet prouing therby that it is manifest that nothing is vnsubdued to him but he that did subdue them vntill that the last enemie death it selfe be subdued Christ shall stil possesse the kingdome but vvhen hee hath subdued all things then shall he render vp the kingdome to his father that God may be all in all but in the meane time till this be done all povver is giuen to Christ as man to destroy all aduersarie powers either diuells or vvicked men thus hath God honoured highly exalted the humanitie of his Sonne by â—ertue of the fullnes of the God head â—vvelling in him bodilie this is the â—eason that Christ in this place saith the Sonne of man shall giue vs this bread of eternall life The consideration of these things â—erue for a singular coÌ„fort to the Godly a fearefull terror to the vvicked Touching the vvicked vvhen they must see knovv this that the man vvhom they haue pearced and put to â—eath vvhom they haue so despised vvhose blood they haue trod vnder foote to be exalted to such glorie and vvhen they shal see him come in the â—louds in maiestie and great povver accompanied vvith innumerable anâ—ells and hearing him sitting in the throne of iudgmeÌ„t prononce the sentence of eternall death against them For the Godly it is a matter of singuler ioy to knovv that he shall be their iudge and that in his humaine nature vvherin in all things hee vvas made like vnto them sinne only excepted and vvherein he vvrought their redemption by his ovvn death vvhen they shall vnderstand that the dispensation of all things is put in his hands and that he hath povver to giue eternall life yea he himselfe to giue his ovvne flesh 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 as God simplie could possibly refresh our soules if vvee did not consider him in his flesh being man for he is no lesse terrible in his Dyetie to a sinner then the Father but our interest in him ariseth vpon this that hee is be come our brother in our nature that being man hee might bring vs that are men to God Therefore first of all he did a base himselfe and tooke vpon him the shape of a seruant and in that nature
suffered the chasticement of our peace in the full possession of the kingdome life and glorie vvhich hee hath purchased vnto vs filling him in that his man-hood vvithall fullnes of grace and glorie that out of his fullnes vvee might dravv grace so fitting this his flesh thus glorified to be the effectuall means of communicating life and glorie 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 because God had raised him vp from the dead Acts. 17.31 and the Apostle for this cause makes this the chiefe point of the knovvledge of Iesus Christ to vvit that vve haue such a high Priest that sitteth at the right hand of the throne of the maiestie in heauen Hebrevves the 8. and the 1. for allthough hee had beene man and in mans nature had suffered all punishments due to vs for our iniquities yet not vvithstanding if he had neuer beene raised from the dead and triumphed ouer the graue vvee could neuer haue hoped to haue attained to eternall life by his flesh for if that flesh of his had beene ouercome by death vve could neuer haue ouercome death in our flesh 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 And againe in the same chapter vers the 21. he saith thus that God raised him from the dead and gaue him glorie that our faith and hope might be in God and this is the fourth part of this seale The 5. and last part of this seale vvhich is the ground and foundation of the rest is this That this man in his flesh is not only by Gods eternall decree appointed and by the Fathers voyce from heauen ratified to be the only redeemer and life of the vvorld and confirmed to be this by his vvorks his suffrings and his glorious exaltation at the right hand of God but chiefly and principally because in this his manhood thus abased and againe exalted doth dvvell all the fullnes of the God head bodily Colos the vers 2.9 for if this vvere not all the former part of this seale vvere not sufficient to make his flesh the bread of life for immortall life cannot come to vs but from that flesh vvhich hath immortall life in it selfe and this is the reason that Christ vses that speach in the 6. of Iohn vvhen he vvould proue that he that eats his flesh and drinks his blood hath euerlasting life saying as that liuing Father hath sent me and I liue by the Father euen so hee that eats my flesh euen he shall liue by me in the 57. vers this therefore is the greatest parte of this seale vvherevvith God the Father hath sealed Christ the man to vvit that he hath stamped the flesh of Christ vvith the Diety it selfe and so consequently vvith life it selfe it is no vvonder therefore that this flesh and this blood do giue life to those that eate and drinke it seeing it is the flesh and blood of God himselfe therfore it is said in the 20. of Acts. vers 28. that God hath purchased his church by his owne blood no man therefore that is not a most vvretched infidell can deny that this flesh and blood of Christ is able to giue eternall life to him that doth receaue it and this point is carefully to be marked of vs because the Apostle in the 1. Corint the 11. chapt shevving the reason why the Corinths in eating the Lords supper did eate vnvvorthily yea did eate iudgment vnto themselues doth plainely shevv vs that it consisted in this that they did not discerne the Lords body vers the 29. for the banquet of the Lords supper is not a bāquet of the flesh of a meere man but it is of the flesh and blood of the euerlasting King and Lord of heauen and earth euen of the eternall God himselfe and therefore no maruell that all those vvho eating it not discerning it so are counted guiltie of the body and blood of the Lord. 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 and all the vvorks vvhich hee hath vvrought by him and all that hee hath effected in his humanity and in that he hath made his humanity the euerlasting tabernacle of the Godhead that novv vvee need no more doubte but that hee it is vvho not only is vvilling but also able to giue vs that food that endures to eternall life 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
haue any vse of them in heauen for there vve shall haue no vse of stomacks to disgest or bovvels to make convayance of our meat for nourishing these our bodies seing our bodies in heauen shal be immortall glorious like vnto the glorious bodie of the Sonne of God vvhen therefore vve are feeding our bodies and satisfying our bellies it is good for vs to thinke and remember that vve are feeding that vvhich shal perish that with food which shall likevvise perish that vve may learne neither to care too much for the bellie nor for food requisite vnto it 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 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 second is the effect of it in thē that get it vvhich is that it makes thē also to indure to liue eternally For the first vvee are to consider that all the spirituall gifts that God giues vs in Christ Iesus are all eternall and such as shall neuer perish vvhatsoeuer God gaue by creation it might be defaced and vtterlie vndone yea euen the chiefest gift that euer vvas giuen in nature to Adam vvhich vvas Gods Image vvas by Sathan extinquished and defaced and as the Scripture tells vs at the comming of Christ to iudgement the elements shall melt vvith fire and the earth and all the vvorks thereof shall perish and the heauens shall vvax ould as a garment and this vvhole vvorld shall come to an end but the gifts of sauing grace giuen vs in Christ can neuer be extinquished 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 that the graue should haue povver to retaine him so is it impossible that Christ giuen vnto vs 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 this is the reason that Christ saith that his flesh is meat in deed and his blood is drinke in deed for his flesh is not a perishing meat nor his blood a decaying drinke vvhich cannot endure as the nature of all other meat and drinke is but his flesh is euerlasting food and his blood euerlasting drinke and his grace as a vvell springing continuallie to euerlasting life men might thinke that by the death of our bodies the vertue of Iesus Christs flesh and blood vvere vtterlie perished but it is not so they that eate this flesh and drinke this blood shall find the vertue of his flesh blood euen vvhen they are rotten in the graue by the same povver vvhere vvith he raysed himselfe from the dead hee shall likevvise rayse them from the povver of death this then is the first thing vvhich vve are to consider in this food that it is an enduring meat But the next thing is a greater comfort vnto vs for this is not all the blessednes of this food and comfort of this argument to knovv that the flesh and blood of Christ are in themselues permanent and eternall but that 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 vvhen I knovv that not only the things vvhereof I am made pertaker are eternall but that I my selfe by pertaking of them shall be eternall as vvell as they VVhat can moue a man to seeke this meat if this doe it not vvhen vvee vnderstand that it hath this povver to vvork such a blessed effecte in him that is pertaker of it It is vndoubtedlie the miserable ignorance of this benefit vvhich comes by the flesh blood of Christ that makes men so careles to enioy them there is nothing in the vvorld that a man more desires then to liue for euer all that euer a man hath he vvill giue for his life that he may not see death but as Dauid saith in the 49. Psal No man can by any means redeeme his brother nor giue to God a ransome that he should liue for euer 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 drink vvhat a man can drink yet he shal dye but heere is the comfort of a Christian that frō Christ he is fed vvith that meat that shall make him to liue for euer in such sorte that the gates of hel shal not preuaile against him neither death nor the graue shal haue povver ouer him 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 and they that are fed vvith him must needs liue eternally for all that we receaue from Christ is eternal the peace eternall the ioy life eternall this is that vvhervvith Christ comforts his disciples Iohn 16.22 saying Your ioy shall no man take from you Thus a child of God in the midst of all his troubles in the midst of the valley of the shadovv of death vvill feare no euill but can still reioyce in God his sauiour O hovv should this stir vp our hearts to seeke after this meat euē as the vvoman of Samaria in the 4. of Iohn the 15. vvhen Christ told her of vvater 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 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 euen so vvhen vve heare that they that eate the flesh and drinke the blood of Christ shall liue eternallie Should vvee not in our hearts desire it and beg of Christ to make vs pertakers of it and earnestly long to enioy it surely it must needs be a most lust thing vvith God to povvre dovvne heauie iudgment vpon this senceles age and sinfull generation of men vvho take greater pleasure to seeke after the stinking delights of this flesh and to vvallovv in their beastly lusts then to enioy this blessed bread that endures to euerlasting life for it is impossible for any man to haue perpetuitie of being vvithout this vvhen therefore vvee see other men to call their lands by their names so to perpetuate their names on earth let vs not follovv their foolish footsteps but if vve desire to liue for euer let vs labour for this meat vvhich endures to