grace This much for clearing of diuers difficulties concerning sealing in the Scriptures Wee haue already heard how man is said to seale GOD his trueth how GOD is said to seale man both outwardly and inwardly In this my Text wee haue particularly to considder how GOD is said to Seale his Sonne CHRIST IESUS of whom it is said heere Him hath GOD the Father sealed The LORD IESUS as is well remarked by the excellent Divines hath beene sealed by the Father diuersely First hee may bee said to haue beene sealed by the Father because in him was the Character the ingrauen image of the Father his person that is as a learned Interpreter saith Persona quae personam pairis ad amussim refert Sicut imago cerae impressa ad amussim refert imaginem inâ—culptam sigillo The sense is this The person of the Father is like that image which is ingrauen into a seale of Siluer or Gold and the person of the Sonne is like that image in the waxe which is sealed by the seale of gold According to this CHRIST the second person of the Trinitie is said to bee sealed into an vnspeakeable manner by the Father because in him is the essentiall image of the Father Secondly CHRIST was sealed by GOD when hee was anointed with the oyle of grace and gladnesse aboue his fellowes GOD the Father at that anointing powred into CHRIST man his spirituall giftes and graces without measure All the treasures of grace were stored vp into him Wee all haue receiued of his fullnesse The fulnesse of GOD in him was a Seale whereby both in his Words and Workes hee was knowne to be more than man for as by his enemies confession never man spake as hee spake which was the worde Seale S. which his enemies could not denye hee did among them the workes which no other man could doe this was his worke Seale Thirdly GOD the Father sealed our Saviour when by his testimonie from Heaven hee declared to the world that hee was his beloued sonne in whom hee was well pleased The Sealing properly vnderstood heere as Beza thinketh denoteth two things first that GOD endowed him with such a verture whereof the like was in no other creature for in him the fulnesse of the Godhead and essentiall image of the Father did so visibly appeare that who sawe him did see the Father Secondly by the Sealing of CHRIST by the Father hee vnderstandeth a commission from the Father giuen vnto him for to come to the world and reconceale all repenting sinners to their GOD This opinion he hath from Cyrillus S. Chrysostome and Theophylactus referre this Sealing of the Sonne of man by the Father to the testimonies whereby the Father from Heaven declared him to bee his Sonne particularly in those words This is my beloued Sonne in whom I am well pleased This also wee must consider that the glorious workes of Christ wherein the infinite vertue of GOD did appeare were as a Seale declareing to the world that God the Father had appointed that man to bee the Saviour of the world Piscator interpreteth the word Sealed after this maner Obsignauit saith he est Metaphora sumpta ab ijs qui quos mittunt eorum authoritatem obsignato diplomate sanciunt that is sealing heere is a metaphore or forme of speach taken from these that confirme the authoritie of these whom they send by a sealed charter or patent * According to this the Father is said to haue sealed CHRIST when hee sent him with a confirmed authoritie to declare his will and to giue gifts vnto man on earth as who were â—ent with a Kings patent to any of his dominions for effectuating his Maiesties businesse So as one saith learnedly Obsignatio haec est approbatio vt ita dicam authentisatio That is this sealing of CHRIST is an approuing and alloweing of him by authoritie for to giue that meat which feedeth to euerlasting life The doctrine I obserue heere is a doctrine of comfort for all Christians Behold heere Christ our Saviour a sealed Sauiour a Saviour whom the King of Heaven hath sealed by giuing him full commission and power for to saue all wearied soules that will come vnto him The vse of this doctrine is that what ever wee want in this lyfe that is needfull either for soule or body let vs seeke it from him with all boldnesse in all confidence to receiue Behold him heere sealed for to assure the world that for this end hee is come downe to the world to giue life eternall to all these that will labour for it in seeking it from hâ—m by humble prayers * When the Egyptians were distressed by Famine they all ranne to Ioseph because they knewe that the King had giuen to him his ring and had sealed him for to guide the whole Land what they did to Ioseph let vs doe to IESVS whom the Father of Heaven the great KING of the whole world hath sealed and approued by words and workes by gifts and by graces without measure Let euery emptie Soule come vnto him and receiue of his fulnesse even grace for grace The LORD grant vs all this grace To our GOD Father Sonne and holy Ghost bee Glory and Maiestie Dominion and power for now and ever Amen DIVERSE PRAYERS FOR DIVERSE NECESSITIES OF THE SAINTS Non vox sed votum non chordula musica sed cor Non clamans sed amans cantat in ore DEI. This haue I thus englished Not voice but wish not sounding harp but heart Not cryes but loue haue in GODS eare a part A NOTABLE PRAYER OF THAT FAITHFVLL SERVANT OF GOD M. IOHN BELL Minister of Glasgow which ordinarly hee vseth before Sermon WEE are heere assembled in thy presence O blessed Father according to thine owne commandement to seeke thy gratious face What are wee O Lord whom thou should admit to come into thy presence who not onely are dust and ashes but also that which is worse vncleane and sinnefull wretches vnworthy wee confesse to behold the Heaven farre lesse to offer and present our speaches and prayers to thee who art the GOD of HEAVEN Yet it hath pleased thee in mercie to graunt vnto vs this accesse and liberty that wee may come before the Throne of grace Holy Father teach our hearts with a religious feare and an humble reverence towards thy diuine Maiestie in whose sight and presence now we are Remoue from vs the impediments which are great and many and which suffer vs not to drawe so neere to thee our GOD as wee should as wee would Take from vs this vaile of darkenesse which still by nature covers the eyes of our minds Remoue the foolishnesse and the vanitie of our worldly prophane and wandring cogitiations as also that hardnesse and securitie that deadnesse and dulnesse of spirit that â—urketh in vs and that maketh thy holy word so oft powerlesse in
* If wee doe well this day must be vnto vs all a very painefull day even a day of Battell against all the pleasures that ever wee had in sinne since we could discerne good from ill In this day wee must trye and search carefully all the secrets of our hearts * This is the time wherein wee must keepe an Assise against our selues both for to judge and condemne our selues * In a word wee must all take such paines in sifting out all our bypast iniquities that the LORD may say of vs as hee said of the woman that broke the Boxe of ointment vpon his head Shee hath done what shee could Good Brethren and Sisters What yee can doe doe What yee can not doe pray GOD to doe it and to pardon you your impossibility * I beleeue said that poore man with teares that is all that I can doe but I beleeue not as I should and therefore LORD helpe thou myne vnbeleefe Let vs all bee earnest to intreat GOD to giue vs grace to doe what wee can doe and what wee can not doe that hee would pitie vs and pardon vs. I reade that in the dayes of Hezekiah a number of the people which had not cleansed themselues did eate the Passcover otherwise then it was written But what befell them I pray you Many of them were troubled with sore sickenesse * But how were they cured of these diseases It is said that Hezekiah prayed for them The good LORD said hee pardon every one that prepareth his heart to seeke GOD the LORD GOD of his Fathers though hee bee not cleansed according to the purification of the Sanctuary Now what was the fruite of that prayer This was it The LORD hearkned to Hezekiah and healed the people That which the Passover was to them the LORDS Supper is vnto vs even a Sacrament appointed by GOD for the sealing vp of our Salvation If wee eate this supper otherwise then it is written let vs looke for diverse diseases For this cause saith the Apostle Many are weake and sickely amongst you and many sleepe that is die Let vs therefore as we would desire our bodies health and our soules Salvation prepare ourselues to meete the LORD to morrow There is none of vs I confesse that can prepare himselfe according to the preparation of the Sanctuary nor cleanse himselfe according to its purification No Soule can bee so well prepared and purified as GOD in his Sanctuary requireth * But this I dare be bold to say that the good LORD shall pardon every one that prepareth his heart to seeke GOD though hee bee not so cleansed as the purification of the Sanctuary requireth GODS word is plaine that GOD is mercifull Hee hath sworne by his life that He deligteth not in the death of sinners * He hath sent his word for to tell vs that If wee will judge our selues wee shall not bee judged * Yea such is his mercy that while wee are chastised with sicknesse or death for our carelesse preparation he maketh all that to worke to our well for when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Now good people not knowing if ever after this yee shall heare or I teach another Preparation Sermon in this place let me conclude all with that adew of S t. Paul said to the elders of Ephesus at Miletum I commend you to GOD and to the word of his grace which is able to build you vp and to giue you an inheritance amongst all them that are sanctified Passe the rest of this day in a serious meditation of your owne miserie and of the bloodie agonie of IESUS our Master who out of loue to vs hang vpon a cursed tree for to purchase vnto vs the everlasting blessings of his Father To whom with the Sonne of his loue and with the Spirit of Comforts bee Glory and Majestie Dominion and Power now and ever Amen A SERMON FOR THE DAY OF THE SACRAMENT IOHN 6. v. 27. Labour not for the meate which perisheth but for the meate which endureth to everlasting lyfe which the Sonne of man shall giue vnto you for Him hath GOD the FATHER sealed THIS TEXT in my former Sermon was divided into a Fast and a Feast First heere is a Fast and then a Feast The fast is from carking care Labour not for the meate which perisheth Fast from that The feast is for the soule a banket of meate which feedeth to life everlasting Feast vpon that Take paines and labour for it This whole TEXT seemeth to runne vpon a Sabbath of rest and vpon fore working and labour The first part is a Sabbath and rest from labours Labour not for the meate which perisheth The second hath a commandement of worke Labour for the meate which endureth to lyfe everlasting As for GOD his Sabbath which is a discharge of labour a resting from toiling I read in Scriptures of three sortes therof First there is one on earth enjoyned by GOD his law a day of rest In it saith GOD thou shalt doe no manner of worke This is the lawes Sabbath The second is the Gospel Sabbath which is a continuall resting from carking cares This is enjoyned heere labour not for the meate c. This precept is for our whole lifetime * There is not one day of the weeke that GOD will dispense with any for to labour in this sort The third Sabbath is inâ—o the heavens an eternall rest from all worldly toiling and sweat of browes the paines of sinne of all that are there is said that they are blessed yea saith the spirit for thy rest from their labours As there bee three sortes of rest first of the law secondly of the Gospell Thirdly of the HEAVENS so there bee three sortes of labour first there is one enioyned by the law a labour laide vpon all the sonnes of Adam to them it is enioyned sixe dayes in the weeke to winne their meat with the sweat of their browes * Cursed is that meat which is not sawsed with sweete Bitter is that bread which is not sweetned with the sweete of browes The Second labour is Gospell labour a continuall labour Labour for the meat which endureth This is enjoyned in the second part of this Text This is our spirituall exercise painfull to flesh and blood in the best The third labour is Heauenly which shall bee our exercise in the life to come * That labour shall bee sweete without sweate pleasant without paine This labour is an everlasting praising of GOD without ceasing which is so easy and so pleasant to the praisers that Scripture calleth it a resting from our labours It is of the second sorte of labour whereof wee haue heere the command it is an Evangelicall labour which is heere commanded by the LORD labour saith hee for the meate which endureth to
â—arâ—ly rising at the chirping of the birdes he must be a house-Cock for to waken others and to set them on worke so must the spirituall labourer doe he must haste himselfe early from the bed of downe He that seeketh me early shall find me All yee that are young make vse of this doctrine seeke the LORD early yee Schollers let this my Sermon by like the fiue houre bell Though drowsie nature would faine lye still and sleepe vp vp from the feathers Serue GOD in the morning of thy lyfe Serue him first in the morning of thy dayes let the first part of the day bee spent into kneeling before his footstoole let GOD also bee served in the morning of all thy adoes * When euer thou is goeing to any action were it at noone or at even labour a little with GOD first Serue him in the morning of that action * Before thou speake of any matter of weight vp with thy heart and eyes to the HEAVENS saying with a sigh LORD direct mee in that which I am for to speake see that in all things thou first labour with thy GOD. * The first of all things of GODS in a particular maner GOD in Israel had the first of all things These firstlings were but the ceremonie whereof the substance is that all our thoughts words and workes begin at him who is Alpha the beginning of all the creatures of GOD. * It is a strange thing of this worlds folie All men thinke that if a man learne not to be a Scholler in his youth that it is no more time in the age of threescore to begin his A B C Such a man needed not to thinke for to bee a Minister Doe men of such an age begin any other trade or craft Are not your Children sent to crafts while they are young Where sawe yee any begin to learne a craft in the age of threescore And yet most men thinke though they haue lived fiftie or threescore yeeres like Pagans that vpon their death bed they will easily learne to bee Christians * The ill spent liues of many are greatly to bee suspected though on their death-bed they will seeme to bee exceeding humble Such often will haue faire shewes of repentance so long as they are vnder the weightie hâ—â—d but let them be once free of their affliction incontinent it is seene how they returne to their old byas againe like decâ—itfull bowes Who is more penitent in appearance than a theefe while hee goeth to the gibbet But let him once loose it will bee seene that hee cannot refraine * A long contracted habite is not removed in a short space It is a hard taske and labour to amend all the faultes of our life in three or foure dayes sicknesse Scripture maketh no mention of any but of one converted at the last gaspe viz. the Thiefe at CHRISTS right hand which was a miracle Secondly as we should labour early so should wee labour earnestly GOD willeth vs not to bee lazie at his service * GOD his Servants are all of the nature of the Scraphins they haue fire in their wings GOD liketh not the labour that is done with delayes * He can not abide the slaggards yet a litle while Hee is wearied of those who are wearie of well doing like those Snuffers of Malachie Thirdly as wee must labour early and earnestly for spirituall things so must wee labour constantly If a righteous man fall away GOD saith that hee will no more remember his bygone righteousnesse * Many now a little before and little after the supper of the LORD will seeme to bee full of devotion Some will put their finger in their eye and wring out some teares which like Popish holy water as they thinke shall cleanse them from all bygone wickednesse they can droupe like a bul-rush for a day but so soone as such times are ended then endeth all their devotion * In such a time as this such sinners are in a worse estate than at any time for their sinnes which at other times were stricken out like filthy pocks are not taken away but are stricken in about the heart a deadly disease The lesse this venome appeareth without the greater is our danger for the poison of sinne lurking within about the heart is fostered increased with a good conceit of our selues that wee are not like other men This fond conceit joyning it selfe with the corruption of concupiscence into the heart overmastereth the good motions and vitall spitits that are within In all the time of labouring for grace and good things wicked men are as if they were in the stockes They will begin but they can not continue * Away with faire beginnings which are not backed with perseverance To Thyatira GOD said that which yee haue already hold fast till I come To Sardis was said strengthen the thinges which remaine This was a sore reproch for Ephesus that shee had left her first loue The meate which endureth to everlasting life THE thing heere for which wee are commanded to labour is meat It is distinguished by a speciall propertie or effect it endureth to everlasting lyfe The doctrine is this The meate which GOD commendeth and commandeth heere is sprituall meate wherein wee see that as the body of a man must haue meate so must our soule also haue meate The vse As wee are carefull for the body so let vs bee more carefull for the Soule wee all lay vp our yeerely provision for the body wee sowe wee sheere wee heape wee kill wee mill grind sift and bake and all for the meate of the body what then shall wee refuse to labour for the Soule which is much more precious than the body * Alas too many after they haue stuffed their belly remember little that their soule is fasting let all men bee carefull to labour for this meat * When thou hast refreshed thy body with GOD his benefits below say vnto thy soule my silly soule my body is satisfied but alas what hast thou gotten I am perswaded that many passe many dayes not remembring that they haue a soule within their body * They doe to their soule that which a good man would not doe to his horse hee would bee sory to let him stand in stable a day without a baâ—te And yet how many dayes let wee slip not labouring for a crumme of spirituall meat to our soule The Properties of this meat Now let vs consider what is the propertie of this meat for which we are commanded to labour it is this viz. durable It is so durable that it feedeth to everlasting life This meate hath many good properties Among many I shall single out three 1. It is a meate that is sweete 2. It is wholesome 3. It is durable The first Sweete First I say this meate is sweete more sweete than
Manna whose taste was like wafers made with honey If hitherto thou hast not knowen the sweetnesse thereof Now taste and see how good is the LORD David saith that his word is sweeter than the honey and the honey combe * â—s his word so sweete O how sweete then must hee himselfe bee which is the cause of all that Sweetnesse O the Sweetnesse of GOD in this Sacrament of the Supper If we could taste it we would wonder at its taste O the goodnesse of this bread which is panis domiâ—ius the bread LORD * This bread LORD carieth such a vertue with it that it maketh the bread of the LORD the outward element to haue a sweeter relish in the mouth of the receiuer then commoun bread Likewise that wine being receiued by faith hath a more sauourie taste to the worthy communicant then drunkards can find in their Belshazzars Cuppes at their greatest feasts * The tongue of man can not expresse the sweetnesse of this spirituall banket wherevnto yee are invited this day Is not this a banket of loue which sweetneth all things None must gloume here vpon another None must haue any grudge at another This is a feast of friendship The spouse in the Canticlâ—s speaking of CHRIST his banket saith Hee brought mee to the banketing house and his banner over me was loue Behold how so soone as the spouse came in the feasting house CHRIST cast a banner over her a banner of loue * Wee come to this feast alas with banners of pride the greatest enemie of loue Behold while this loue Banner was cast ouer the spouse she fell sicke into the banketing-house Passa est deliquium animi she swouned for loue while one is like to swoune others will cry for wine for to vphold the failing spirits so did this spouse while shee found her selfe so ravished with loue that her heart beganne to faint stay mee with flaggons said shee Comfort mee with apples for I am sicke of loue See how shee cryed for a flaggon of wine for to drinke and for apples of comfort for to savour whereby her heart might bee strengthened in the sicknesse of loue Now wee are into the LORD his banqueting house the feast will bee ready anone * Let vs intreat the LORD that hee would couer vs all together heere with the Banner of his loue whereby wee may be moved to loue GOD aboue all things and our neighbours as our selfe till thy Soule bee inwrapped in this Banner see that thou come not to this Table But so soone as thou shalt find thy heart sicken with the loue of him then make hast to the Table let thy Soule then cry for meate and for a drinke of GOD his flaggons Cry for it and hee shall giue thee the sweetest drinke that ever thy Soule dranke I say the sweetest for seeing the sicknesse of loue is so sweete how sweete must that drinke bee which healeth the Soule of such sicknesse What I say of drinke that I say of meate O the sweetnesse of that spirituall meate * If a man hath eaten Cannell or Anise his breath will bee sweete and pleasant thereafter A man also who truely hath eaten CHRIST his breath in his words will savour more sweetly than Cinnamon O the sweete savour of godlinesse which is the savour of GOD himselfe * By the savour of your breath it shall bee knowne heereafter what yee haue eaten this day Yee who shortly after the Communion begin to raiâ—e scold lye and braule beguile not your selues these rotten words are but stinking belchs which proceede from the rotten meate of damnation If the bread Lord this meate whereof heere is mention were in such mens hearts the savour of life would bee in their words for wordes doe proceede from that whereof there is abundance in the heart I pray you to remember that this meate for which CHRIST biddeth labour is a meate most sweete That which is sweete worketh vpon two senses often viz. vpon the savour and the taste Wee say of a flower it hath a sweete savour and wee say of hony it hath a sweete taste The sweetnesse both of fauour and taste concurreth in this meate of my Text The meate is CHRIST who is both of a sweete savour and of a sweete taste As for his savour it is excellent like that of the Rose and that of the Lillie I am the Rose of Sharon said hee and the Lillie of the Valleyes * The garments of his righteousnesse are all perfumed with Celestiall Muske Blind Isaac finding a smell of Esau his garment rejoyced Before hee would blesse him hee cryed for savoury meate Hee was blind and could not see it and therefore behoved to make choice by the savour * A hungry man passing by a doore where excellent meats are will rejoice and bee comforted with the smell thereof the reeke thereof will delight his heart If thy Soule O man be a hungrie Soule to day in this the Lords his banketinghouse thou shall find such a sweete savour of this meate as shall comfort thy heart * The reeke of CHRIST his body broken and prepared to bee meate to thy Soule and the reeke of his blood comming out of his wounds shall refresh thee so that thou shall wonder what a vertue it can bee All the dearest dainties of this world are nothing but stink and corruption in comparison of the sweete savour of CHRIST his crucified body There is in Him the savour of the rose and of the Lillie Spiknard aloes and Cassia * All the perfume of Heaven is in Him It is Hee who maketh all the HEAVENS like a Paradise of flowers O the savour of our SAVIOUR the savour of lyfe vnto lyfe * O that savour of life a living savour that maketh a dead soule to liue a life which can not bee taken away by death The second Wholesome VVEE haue heard of the first propertie of this meate for which CHRIST willeth vs to labour it is sweete The second is that it is wholesome sanctificat sanat it maketh holy and it maketh whole * Holinesse is only true health This meate is both meate and medicine for it both feedeth and healeth the Soule * In my judgment in this world there is not a more powerfull mâ—anes for to bee cured of the disseases of the Soule then first a reverend and carefull hearing of the word and then a frequent and well prepared taking of the Sacrament Beleeue what I say This I will say behold that bread vpon the Table with a faithfull eye and a sight of that bread shall heale thy wounds * Shall the sight of a brasen serpent set vpon a pole a law ceremonie be so powerfull for healing the deadly byte of a Serpent and shall the ceremonie of the Gospell be of a lesse vertue * I will tell thee O man if thou hast any sorte of earnest
desire to get good heere though thou bee not prepared nor purified according to the purification of the Sanctuary Let mee say more though thou want faith and yet come with outward reverence fearing to offend if thou droupe before GOD taking some paines to doe well thou shall reape an outward benefite from GOD as health of body prosperitie in thy actions escaping of some temporall judgement * This I may inforce by reason from Scripture All that beheld the brasen Serpent had not true faith yet all receiued a benefite The faithfull were healed both in Soule and Body The wicked because they obeyed GOD by looking vp to his ordinance were all healed of their bodily sore Because Ahab that was but a damned hypocrite made a shew of repentance lying into sack-cloath hee found some favour with GOD Though his heart was not vpright yet because hee cowred and crouched outwardly and was afraide the LORD pitied him and praised him saying to Elijah Seest thou how Ahab humbleth himselfe before mee because hee humbled himselfe I will not bring the euill in his dayes for his outward repentance GOD bestowed vpon him an outward beneficence The ill came not vpon his house in his dayes But as for these that are in the gall of bitternesse scandalous in life and publickly prophane lying in the bed of wickednesse or sifting in the Chaire of scorners delighting in sinne vaunting and bragging of of their wickednesse taking no paines to mourne for their offending of GOD in the name of IESUS CHRIST I excommunicate them from this holy Table see that they bee not so bold as to presume to prophane this blessed meate * Heere I plainely declare vnto them that in steade of wholesome meate and drinke they shall eate and drinke the ranke poison of their owne damnation * In Iudas his Soppe was the divell or the divell entred into him after the Soppe A strange thing Sathan could never winne in into the man till hee had gotten that Soppe Before the soppe gotten hee had made many onsets but could never get entrie for to possesse him so fully But so soone as hee receiued the soppe he followed it downe into the man who never ceased till hee had hanged himselfe * Sathan may make many onsets on a profane man but hee never findeth such a doore of entrance as when hee findeth him taking out of GOD his servants hands the holy meate of the Sacrament That is to him like the Traitours Soppe Thus the meat and drinke of the Sacrament which by GOD his ordinance is a most wholesome meate both for soule and body by the abuse thereof becommeth an eaten and drunken damnation The third Durable In this our Text wee haue the third propertie of this spirituall meat for which CHRIST willeth vs to labour it is dâ—â—able This is declared in these words which endureth to euerlasting lyfe This is meate which passeth not thorow This is holy meate everlasting meat not subiect to corruption Meat below must be salted lest it stinke ouer nights Mannah would not keepe wormes entered into it and it stanke The Gibeonits bread being old became mouldie Onely CHRIST which is GOD his bread endureth to euerlasting lyfe Heere let vs obserue that the things of GOD are onely durable temporall things below will abide some little space but endure not nothing heere is permanent for wee spend our yeeres as a tale that is told what is this bread whereon wee feede from nine houres vnto twelue and from twelue vnto sixe shall wee call that an enduring meat * All the most delicate meats of this world are but like a feast in print most delicate meats and drinkes are there but all in wordes and lines There is nothing there indeede which can feede But my flesh said CHRIST is meate indeede and my blood is drinke indeede Temporall things may haue the name of meate and drink but nothing is so indeede but CHRIST himselfe Shall I call that meate indeede which is not able to feede me foure and twentie houres shall I say that that is which is ever passing thorow as swiftly as the time * Because of the continuall fluxe of time time is never said properly to be present but either past or to come the present being but an instant It is so of all temporall things below they are not durable but are all sicke of such a fluxe that their present beeing in an instant is not worthie of the word of enduring What is man his life heere but a tale alreadie told So long as a tale is in telling it seemeth to bee something but when once it is told the hearer will say Tush that is but a tale The vanitie of vanities said the Preacher and all is vanitie The course of all things below is in vanitie from vanitie to vanitie There is nothing heere fixed and permanent That which seemeth most sure is like the strength of our lyfe which as Moses singeth Is soone cut off and wee flie away All temporall things are like the time ever in a fluxe like sand running out of a sand-glasse they haue no abode But what soever thing is in GOD it is permanent GOD his honour is permanent his good will is fixed his blessing is stable like Isaac his blessing Him haue I blessed and he shall be blessed GOD his riches are enduring riches Honour and riches are with mee yea durable riches and righteousnesse The water of the well of Sichar did quench mens thirst for a space but there is a liquour in CHRIST which being drunken shall banish thirst away for ever Whosoeuer shall drinke of this water shall thirst againe said CHRIST to the woman at the Well But whosoever said he shall drinke of the water that I shall giue him shall never thirst But the water that I shall giue him shall bee in him a Well of water springing vp into everlasting life Now let vs obserue to what this meate is said in my Text for to endure It is said to endure to everlasting life In this meate I find two good things 1. It giueth life where there is nothing but death 2. It preserveth the lyfe that is gotten It endureth to euerlasting life that is maketh the eater thereof to liue for ever By this clearely this spirituall meate is distinguished from all temporall cheere There is no temporall meate that can put life in a dead man There is no meate also which can prolong the lyfe of a man but an houre But heere is the meate CHRIST which endureth to everlasting life By this I say CHRIST is distinguished from all other meat in this world * Let a man walke thorow all Cuntries in Europe Asia and Africa in no place shall hee find either meate or medicine that shall prolong his dayes beyond the date of the most vigorous the foure score yeere The Mannah which was Angels
TWO SERMONS FOR THESE WHO ARE TO COME TO THE TABLE OF THE LORD With diverse prayers fit for the necessities of the Saincts at diverse occasions Carefully digested by M r. ZACHARIE BOYD Preacher of GODS word at GLASGOVV AVGVST de doctrina CHRIST Omnis res quae 〈◊〉 non deficit dum habetur non datur nondum habetur quomodo habenda est I liue to die that I may die to liue EDINBVRGH Printed by IOHN WRâ—ITTOVN Anno DOM. 1629. TO THE RIGHT WORTHIE CHRISTIANS THE INDWELLERS OF THE BVRGH AND BARONIE OF GLASGOVV WELBELOVED in the LORD The word of God is a treasure of knowledge Jt maketh wise the simple It made David wiser then his teachers Blessed is the man whose delight is in Gods law and who meditats on the same both day and night This is the wisedome of the wise but in the hearts of fooles be proclamations of folie for they knowe not that the LORD pondereth all their goeings Happy are yee if yee can acknowledge the day of your mercifull visitation your God hath blessed you with many blessings He hath done to you amongst many Cities as Joseph did to Benjamin amongst his brethren to whom he multiplied the number of his measses aboue theirs But in a particular manâ—â— hee hath blessed you with the powerfull preaching of his Gospell The Lord who in Zacharias dayes promised to make the Mount of Olives to cleaue that Ierusalem hidde with hils might bee seene by all nations hath in this land which was Scotia a land of darknesse made a way to the sight of his glory and to you in a speciall maner I pray God yee bee thankfull and that such favors continue It hâ—th beene Gods providence by the occasion of the French bloody warres to bring me amongst you My soule the Lord is my witnesse wisheth your well In testimonie therefore of my sincere and hearty loue receaue favourably these two Sermons with some fewe prayers Take it in good part that I present you with them All that is done in this envious and taxing age is lyable to censure Many striue to stop a worke at the first stop as though the praise of any were their prejudice The tongues of such are armed with sharpe arrowes of the mightie and with coales of juniper * Let such knowe that the best reproving of others is to doe better them selues It is my desire that yee would accept this little and vouchsafe it a rowme of lodgeing in your favour as being a testimonie of loue from him who shall alwayes pray the Eternitie of Israell to make his graces raine downe plentifully vpon you as the dew of Hermon and as the dew that descended vpon the mountaines of Zion where the LORD commanded the blessings So humbly taking my leaue I intreate the LORD in whom all fulnesse dwelleth to replenish you with all spirituall blessings in Heavenly places Now hee that ministreth seede to the sower both minister bread for your foode and multiplie your seede sowen and increase the fruits of your righteousnesse Not els but humbly taking my leaue I remaine GLASGOVV this 5. of November 16â—8 Yours ever in the Lord M r. ZACHARIâ— BOYD. TWO PREPARATIVE PREFACES TO THE SERMON OF PREPAâ—RATION THE FIRST PREFACE THERE be two things in this world which cheefly should greeue the heart of man viz sinne and shame The one is the mother the other is the daughter Sinne is ever full of shame a shamefull thing great with shame as a woman with child * If wee would kill the viper of â—inne the mother of shame let vs be ashamed of our sinnes The shame wherewith a sinner is ashamed of his sinnes killeth sinne and the shame to ensue * If we be not ashamed of our sinnes which is repentance God shall by his judgements make vs ashamed of our selues which is vengeance In the consideration of this let vs fall downe vpon our kneâ—s with publick protestation that to the Lord our God belongeth the righteousnesse but to vs open shame and confusion of face Let vs humbly confesse our sinnes into his presence and kisse his footstoole by a humble debaseing of our soules and bodies before him before whose feete the crownes of Heaven are cast downe THE SECOND PREFACE * The fire of GOD his spirit is not a painted fire which seemeth to bee that which it is not It ever hath some heat though sometimes without flamme This day wee are come before the Lord for to blow at the coale Man must blow and God will blow Man bloweth vp the spark of grace by praying servently to God God bloweth it vp by the powerfull preaching of the word outwardly and by the secret motion of his spiâ—it inwardly When God quickned Adam but a dead lump of clay scripture saith that hee breathed into his nostrils the breath of lyfe and man became a living soule * If the spirit of Iesus this day breath into our hearts he shall be vnto our soules a quickning spirit which is better than Adams living soule For as that soule it was deprived of all lyfe by sinne but where once the quickning spirit is that soule can die no more And seeing God his word is the instrument of lyfe and the power of God to salvation I intreat you all earnestly to pray from your hearts that Christ who breathed vpon his Apostles the sweete breath of the holy GHOST would also vouchsafe in some measure to blow breath vpon you and mee at this time The LORD blow into my heart and mouth the words that may saue your soules A SERMON OF PREPARATION TO THE COMMUNION PREACHED THE THIRD OF MAY 1628. THE TEXTE IOHN 6. V. 27. LABOVR not for the meate which perisheth but for the meate which endureth vnto everlasting lyfe which the Sonne of man shall giue vnto you for him hath God the Father sealed THE first things of the godly man are hardest his last things are best things lyke the wyne of Cana in Galilee Many are the troubles of the righteous these be his first things But the Lord delivereth them out of them all these be his last things * As the Apryle showers goe before the May flowers so must our teares trickle before our triumphs we must sweate before we climb vp the everlasting hils and sorrow before wee sing Wee must groane before we glory and we must fast before wee feast THE DIVISION OF THE TEXT IN my text is both a fast and a feast first a fast and then a feast fast from worldly things Labour not for the meate which perisheth feast vpon Heavenly things labour for the meate which endureth to lyfe everlasting c. Seeing this day of preparation is a fasting day J shall content me with the first part of my text reserving the rest vnto the day of the feast That wee may the better vnderstand this dayes text we
that one let him cast his seede of instruction rebuke comfort Christ heere preached vnto Belly-Gods doubtlesse for the winning of some from the loue of their belly vnto the loue of their soule This much coÌ„cerning the men whom Christ teached at Capernaum Now let vs consider well his doctrine in the verse which we haue red Heere first he letteth them see what they should not doe secondly what they should doe Labour not for meat that perisheth but laboour for the meat that will endure feed your souls to lyfe eternal * As if he should haue said if yee doe the one yee can not doe the other if yee haue your heart vpon the world yee can not be carefull for the Heavens if yee labour for belly-cheere yee will neglect the soules food and therefore my counsell is that yee labour not for the meate that perisheth The doctrine is this It is not possible that our hearts can doe a duetie to God if they be too bent vpon any worldly thing Caelum cupere nequimus nisi prius terra sordescat wee can not desire the Heavens till the earth seeme vile vnto vs. The heart of man will die if it bee cloven or halfed Jf one serue two masters one of the two shall bee displeased wee can not with our eyes behold the Heavens and the earth together wee can not looke to the east with the one eye and to the west with the other at one tyme wee are not able to think that wee are into two places together * Two severall thoughts equally intended can not dwell together in one heart at one time Should any tyme bee wherein the thought of any worldly thing should over-master within our hearts the thoughts of our God Shall the spirit of God stand like a Page for to waite vpon thy worldly cogitations whichâ—all should bee servants to the least motions of that spirit God that made the world before thou was will not bee a servant to waite vpon the world which should waite vpon him A freeman will not be a drudge vnto his slaue Many thinke themselues free of this sinne but are not so indeede * A man may try the trueth of this in his sleepe and that by his dreames which as Salomon saith come through the multitude of businesse As a man is exercised in the day so will his thoughts bee in the night If the world runne in our mynd all the day long it will certainely lodge with vs all night In our sleepe it will barre out the motions of grace The vse of this doctrine Let vs striue to giue God his owne The whole heart is Gods the whole man is Gods seeing all is his let him haue all to whom all belongeth and who is most worthy of it * Jf Cesar get that which is Cesars shall God want that which is Gods The heart must not halt betweene God and Baal as though men would giue to God to the deuill the flesh and the world their day about But what is this that is said into my Texte labour not saith Christ for the meat which perisheth Heere be good tydinges for many folkes * It would seeme heere that Christ dischargeth all trades and callinges and that he giueth all the world the vacance and the play * If the Master of the Schoole should every morning nay but every afternoone say to his Schollers close your bookes pine not your selues any more it is eneugh read they would think euery after-noone like a lubile Heere then be good newes for sluggards heere is an excuse for all these that are ydle Behold the LORDS Command Labour not for the meate which perisheth Heere is an inhibition served against all sort of worldly labour What then will yee say doth CHRIST forbid men to labour Shall this be a warrand from CHRIST for all men to sit idle Indeed if this so strictly taken were true the Trevants sluggards and idle Drones would labour yea fight for to maintaiâ—e the trueth of this Text. What then Doeth CHRIST discharge men to labour No not * When CHRIST said to his Disciples sleepe on now they never had so little cause to sleepe nor so great cause to wake Consider what I say CHRIST never teached men to sit idle * What ever thou be were thou a King thou must labour It is the King of Heavens precept to all the Sonnes of Adam Sixe dayes shall thou labour woe to thee that is idle for who is idle he is in the Schoole of wickednesse learning to doe ill nihil agendo malè agere discimus by doing nothing wee learne to doe ill The Soules of men are like waters putrescunt ni moveantur they stink except that they be moved All men must labour * The law is fixed that all the sonnes of Adam must picke their crummes out of the cloddes with the sweat of their browes woe to thee that loyters while thou should labour Arise sluggard Vp vp with the chirping of the birds labour sweate for thy meate otherwise if thou eate the curse of God shall goe downe into thy belly like the waters of jealousie which shall make thy bellie to swell and thy thigh to rotte Thou will say to mee I am a gentle-man and what should I doe Was not Adam a gentle-man who was the King of the whole earth the deare darling of God before his fall And yet even before hee sinned GOD would not haue him to sit ydle naye his Calling was to bee a Gardener Scripture â—aith And the Lord God tooke the man and put him into the garden of Eden to dresse it and to keepe it But after that hee had sinned the Lord laide a harder taske vpon him In the sweate of thy face said the Lord shalt thou eate bread And yet in that time if any sinfull man might bee called a gentle-man hee was one as being the first father of the old World * Was not Noah a gentleman was hee not the first father of the newe World and yet hee laboured in a vine-yeard Scripture calleth him a husband man Was not Iacob a gentle-man and yet hee keept sheepe * Was not CHRIST a gentle-man and yet hee laboured for his meate with Ioseph the Carpenter hee being a Carpenter himselfe Hee then who both laboured himselfe and commanded others to labour sixe dayes in the Weeke forbiddeth not men to labour heere what can thou doe nothing heare what a great and godly man of our Nation said to ydle drones * Call mucke creeles Hast thou not heard mee I say it againe Call mucke creeles What is it then that hee forbiddeth heere will you saye * I answere the labour which Christ dischargeth heere is that which is done with a carkeing care and excessive desire of any thing belowe When the desire of worldly things is more in our mind than spirituall things when wee are more bent
to get them than the spirituall then are wee such labourers as are discharged in my Text. * The French word which heere signifieth labour giveth some light to this In the French Bible it is travaillez As the learned French writers thinke travailler is as who should say tres-veiller that is in Latine pervigilare to be almost altogether without sleepe according to that of the Poet. Nam vigilare leve est pervigilare grave * This labour then that is heere forbidden concerning worldly things is a labour that letteth not a man sleepe but night and day taketh vp all the thoughts of his heart while he lyeth downe at even the world is in his mind the last of all his thoughts and the first in the morning This labour is excessiue care which the Pagans to the shame of Christians haue placed into the gorge pipe of hell Primisque in faucibus Orci Luctus vltrices posuere cubilia curae * Take heede to this yee sonnes of men If the cares of the worlde take the sleepe from you yee are certainely labourers but not in the LORD his vine-yard looke not for a hire from the LORD for such labour your mindes are so distracted with worldly cares that yee cannot labour for the Lord which is the chiefe labour that is profitable to the soule Vnwise is hee who laboureth so for the body that hee neglecteth the soule The counsell of Bernard is notable concerning this * Ad laborem cum veneris sic temperabis opus agendum vt solicitudo operis intentione animi tui ab ijs quae Dei sunt non avertat that is When thou beginnest to labour temper so the worke that the care thereof distract thee not from the things of GOD such a labour what ever day it bee vpon were it vpon wedensday is a breaking of the Lords sabbath * The whole weeke is a Sabbath a time of rest from such labour Were it to gather stickes with excessiue care vpon Wednesdaye is as who should worke vpon Sunday * The one heere is as well forbidden in the Gospell as the other was in the law yea and that more strictly * For vnder the law the Priestes might profane the sabbath and bee blamelesse that is they might labour by killing of beastes for sacrifice But in this Sabbath of the Gospell which is a rest from carking care no labour of that kind is permitted for any consideration The doctrine I obserue heere is this There bee many labourers in this world who are discharged to labour This world is full of such labour * The most part of men sweate in this vine-yard Most men seeke more after earthly trashes than after heavenly treasures * That this is true I shall by one argument inforce it vpon your consciences Tell mee I pray you if his Maiestie should cause proclaime at your crosse that who in Burgh and Barronie should come to the Church-yard at such a houre they should haue both their houses and lands made free for their lifetime and that without any cost and that who came not should bee depriued of the gift Alas who would amongst you be absent * The creples who haunt not the LORD his house would clinch out vpon their stilts The blind wold be feet to the creples and the Creples would bee eyes to the blind O what a congregation should bee seene I thinke that neither Church nor Church-yarde should bee able to containe the multitude * But alas doe men so labour for the graces of GOD There is not a preaching but while the Bell ringeth it cryeth Come to GOD his house and receiue a Kingdome come and receiue grace and glory But I appeale to your owne Conscience how little a businesse will hinder you from comming for to receiue such offers * Mother Martha hath many Children which troubleth themselues about many things but fewe can learn of Marie to make choise of the best part which shall never bee taken from them I compare worldly men to great gluttonous fish they follow after GOD his benefits as they follow after the Schooles of herring where such Schooles are to bee found there are they * Men for the most part are like the Ravens feading vpon the stinking carions of horse dogs and cats whereas like Royall Eagles they should conveene about the body of IESVS according to that saying of CHRIST wheresoever the carcase is there will the Eagles bee gathered together Eagles flie to CHRIST but Ravens runne to Carions An Objection But heere some may object and say what needed CHRIST to teach those men not to labour for their meate It would seeme that they followed him for to eschue labour They had seene how with fiue bread he had fed fiue thousand and that of the fragments were twelue basket full For this cause it would appeare they followed CHRIST for bread because they came easily by it without any labour It might seeme that CHRIST should rather haue said yee are but idle sluggards following mee for loaues Returne home to your house and worke for your meate labour labour The Answere I answere that this labour whereof CHRIST dischargeth them is to bee vnderstood of the labouring of the mind A carking care an earnest and ardent desire more than is competent for any worldly thing either for to obtaine it or to keepe it is that which is heere discharged * I will put foorth a Paradoxe There bee many idle men who labour more for the meate which perisheth then these labourers that in most painefull labour winne their bread with the sweat of their browes But how can that bee The reason is an ydle man may bee a covetous man The greedy desire of his heart to haue that which hee wanteth is the labour that is heere forbidden by the LORD There bee none so busie at this forbidden labour as some who are stark idle They abstaine from the lawfull labour of the body while their mindes vnlawfully labour with laborious desires after things which perish * Thus as hee who beeing his alone said that hee was never lesse his alone than when hee was alone so may I say of such idle drones they labour not so much as when they labour none * Many while they are most idle they are least idle for while their body is idle they labour with ill desires Let vs in the words of my text obserue the wisedome of CHRIST The auditours of his Sermon were men addicted vnto their belly to filthy panch pleasures Behold heere according as hee saw their sinne he fitted his reproofe discharging them to bee so carefull for perishing things * Heere is a doctrine of wisedome for all Pastours where the boile is putrified there must they launce Those men had a boile in the belly The Lord IESVS seeing it ripe launced it with a reproofe * Wee all by nature from the Crown to the
everlasting lyfe which the sonne of man shall giue vnto you for him hath GOD the Father sealed The division of the words In these wordes I perceiue three chiefe things to bee considered 1. for what wee should chiefely labour viz. for the meate which endureth to everlasting life 2. who is the giver of this meate it is the sonne of man in these wordes which the sonne of man shall giue vnto you 3. Wee haue to consider who did appointe him for that office it is set downe in these words for him hath GOD the Father sealed THE FIRST PART For what wee should chiefly labour FIRST of all let vs consider for what wee are commanded heere to labour labour saith CHRIST for the meate which endureth c. First obserue heere the wisedome of CHRIST secondly the corruption of our nature In this appeareth heere the wisdome of CHRIST in that after hee hath discharged men to labour for that which is not worthy their labour hee clearly letteth them see for what aboue all things they should labour This is wisedome first to take ill away and then to put good into the place thereof CHRIST first heere taketh ill out of the way before hee bring in that which is good Hee dischargeth toiling for worldly thinges before hee speake of spirituall labour A wise man will not sowe amongst thornes Worldly cares are but thornes * CHRIST heere with labour not as with a pruning knife sneddeth away such pricking briers that done he commeth to the maine point declaring for what all men should labour this is wisedome The vse Let vs learne wisedome whether wee bee Teachers or Scholers let this ever bee our first motion to take first evill out of the way The weeds must bee first rooted before wee sowe good seede * Before the goodnesse of CHRIST can dwell into vs there must first bee a preparation of the way in the wildernesse of our hearts This was the vse of Iohn the Baptist his axe Secondly wee haue heere to consider the corruption of our owne nature See how slow wee are for the obtaining of that which is good Wee will not labour for thinges of worth except that wee bee exhorted therevnto Wee know not our wants Wee are sicke of a Laodicean sicknesse Wee think that we haue neede of nothing If we knew what is the worth of this meate which endureth vnto life wee would vnbidden labour for it where is the wearied man that hath neede to bee requested to rest himselfe on a bed What needeth a man that is hungry to bee desired to eate his meate while it is before him While Christ himselfe was wearied at Sichar hee sought a drink of water * Shall a rich man request a beggar to begge silver from him And yet behold heere and in diverse other places of Scripture how wee must bee exhorted with commandement after commandement for to seeke that which is best for our Soules Are wee not heere commanded to seeke that meat which will make our Soules to liue for ever Wee are commanded and yet for all that wee are slow to it CHRIST must make an Oyas for to stirre vp men to come and buy without money that which is so precious that it can not bee bought for money Ho! every one that thirsteth Come yee to the waters and hee that hath no money come yee buy and eate yea come buy wine and milke without money and without price * If any Burgh of this Land would cry such a Faire that all might come and buy without money who would tarrie away and yet though by vs CHRIST hath commanded a free Faire to bee cryed for all men to come and buy without money may wee not say with the Prophet But who hath beleived our report * A little invitation will make vs come willingly to feast with our friend But to come and feast with our GOD and feede vpon this meate which will make our Soules to liue wee neede much request and intreaty What are these prefaces which are now vsed before Sermons but requests that wee would bee so good as to apply our hearts to eate of this meate Should wee neede request for to eate of such dainties * This new forme of spending the time in prefaces declareth plainely that wâ— haue begun to loath that which we should loue * This should make vs to feare that within a little space both Prefaces and Preachings shalâ— bee taken from vs and we brought to a fearefull conclusion of miserie The vse of this doctrine is that wee striue to bee willing and glad to seeke spirituall things and to labour for them Seeing wee are so carefull for this body that it want nothing how much more should wee bee carefull for the Soule which is of greatest price * Bodily thinges are like Belly thinges they all perish with the body and the belly Let vs therefore rouse vp our spirits and gird vp the the loines of our mind that according to our LORD his command heere wee may labour for the meate which endureth to everlasting lyfe In this first part of this dayes exercise we haue to consider two things first what it is to labour secondly for what wee should labour As for the first If we would know what labour is enjoyned heere let vs remember what in the former Sermon was forbidden in labouring for perishing meat The paines forbidden in that point are enjoyned heere while CHRIST commandeth vs to labour for this meate of lyfe hee willeth vs both to labour with body soule both with heart and with hand Nothing without or within vs must bee away from GOD his seruice Blesse the LORD O my soule said David and all that is within mee blessed his holy name The body of man and the mind of man must labour * We must cause our passions and perturbatioâ—s also labour for the Soule As Ioshuah made the Gibeonites slaues for drawing of water for the house of his GOD so must wee make these our affections to bee drawers of water euen of the teares of true and vnfained repentance wee must so labour for spirituall things that the care thereof take the sleepe from vs David arose at mid-night for to labour in prayer when Iacob keept Labans sheepe the sleepe fled away from his eyes * Shall a man be so carefull as to want sleepe for to keepe sheepe and shall hee not be much more carefull for to keepe his soule Shall a man labour for to please a man shall he not much more labour for to please his GOD Shall a man labour for his backe and his belly and shall hee take no paines for his silly soule Shall a man highly esteeme things which perish and shall that which is eternall bee lightly set by But let vs more particularly consider the properties of a good labourer First a good labourer must be vigilant and watchfull
foode had not this propertie Your fathers said CHRIST did eate Mannah in the wildernesse and are dead No Apples of youth can preserue man from old age * Physicitians may prattle and say Cur moriatur homo cum salvia crescat in horto That is man needeth not to die if hee knew the vse of the herbe sage But if men could take this Saviour for saluia they should find that men neede not to die at all This Saviour is that spirituall Sage of Salvation wherefore should a man die seeing GOD hath so loued the world that hee hath giuen his onely sonne that whosoever beleeueth in him should not perish but haue euerlasting life Let vs all therefore beleeue in this Saviour for wherefore should yee die O yee house of Israel Let vs eate him by faith hee is that spirituall Sage and Salve which is the onely remeede against death Hee who is CHRISTS may well while hee goeth to the graue lay downe his head for to sleepe or take a little nap as wee say but hee cannot die because hee hath eaten his Salvation even this meate which endureth to everlasting lyfe The vse of this doctrine is that seeing this meate is of such worth wee bee carefull to labour for it If wee labour for it it will feede vs eternally But if wee labour not for it if wee loue it not but loath it it shall be our death the chiefe point of the condemnation of the wicked shall bee this that this meate was offered vnto him but they would none of it This is the condemnation of the world not that they haue sinned but because they haue despised the remedie of sinne This saith S. Iohn is the condemnation that light is comâ— into the world but men loued darkenesse rather then light * Now seeing yee are presently invited to the LORDS banket a banket not of dead meate but of liuiug meate which shall make your soules to liue for ever my Counsell is that as yesterday so also this day yee labour for it Take paines now vpon your Soules that they may bee wrought vnto a holy reuerence Bend vp all your spirits and prepare you for your GOD see what euery man can doe this day for the Salvation of his owne Soule Let vs all together wrestle with CHRIST as it were half middle half man and let vs say of this meate as Iacob said of the blessing I will not let thee goe * Bread in Hebrewe is called Lehem from a word that signifieth to fight because a man aboue all things earthly will fight for his meat If a man will fight for the foode of his belly what should hee not doe for to get meate to his Soule Let vs therefore labour and wrestle with Iacob powring our teares and prayers the armour of the Church let vs never let the LORD get rest till wee get that meate which endureth to everlasting lyfe THE SECOND PART Who is the giuer of this meate NOW let vs come to the second and third parts of our Text wherein I shall striue to be short In this second part wee haue to considder who is the giuer of this meate The giuer is called the sonne of man in these words which the sonne of man shall giue you Hee who is called heere the sonne of man is CHRIST * CHRIST in Scripture is called the Sonne of three 1. The Sonne of GOD. 2. The Sonne of Marie 3. The Sonne of man In regard of his Deitie as second person of the Trinitie Hee is the Sonne of GOD begotten of him from all eternitie coequall and coessentiall to his Father of whose glory he is the brightnesse and the expresse image of his person the appointed heire of all things Hee was called the Sonne of Mary because hee was conceiued in her Belly and borne of her Heere hee is called by himselfe the sonne of man because hee tooke vpon him mans nature and became man like vnto vs in all things sinne onely excepted * So soone as the fullnesse of time came GOD sent foorth his sonne made of a woman conceived of a woman and not begotten by a man and yet the sonne of man and the Sonne of a virgine even GOD manifested in the flesh a Sonne younger than MARIE his Mother a Son older than Adam the Father of his Mother a Sonne eternall with his FATHER that begate him * As in the Heaven He was Motherlesse as GOD so on earth Hee was Fatherlesse as Man and yet the Sonne of Man Heere bee the three greatest wonders of the World DEVM nasci Virginem parerâ— fidem haec credere That GOD should bee borne that a Virgine should bring foorth a Sonne that man can beleeue it though in the Creation hee may haue some ground * For seeing GOD at the beginning made the woman out of the man without the helpe of any woman why might hee not make a man and hewe him out of a woman without the helpe of any man Hee who could giue a beeing vnto nothing might also raise a nature of some thing but to leaue this let vs considder heere what is the office of this Sonne of man It is said heere that hee is ordained for to giue to vs the meate which endureth to euerlasting lyfe in these words which the sonne of man shall giue vnto you The doctrine I obserue heere is that * CHRIST is the great Steward of HEAVEN to whom the dispensation of eternall lyfe and of all other good things is committed No man said hee commeth vnto the Father but by mee There is nothing also that can come from the Father vnto man but by him The vse of this doctrine is that wee bee earnest to make our aquaintance with CHRIST if wee would haue any good thing from the HEAVENS The Children of this world are wise in their generation By the proceedings of naturall wise men we may learne spirituall wisedome * It is written of the men of Tyre and of Sidon that knowing that Herod was highly displeased with them they came with one accord to him to seeke peace for to obtaine this they made Blâ—stus the Kings Chamberlaine their friend It is so that wee should doe whether wee would pacifie GODS wrath raging against vs or obtaine any favour from GOD let vs first make IESVS CHRIST the great Steward and Chamberlaine of Heauen our friend Againe let vs obserue heere how wee get this Meate with Life euerlasting It is said that the Sonne of man shall giue it for two reasons CHRIST the Sonne of man is said to giue life vnto man First because in his humane nature by death hee hath merited this life vnto all beleeuers Secondly because his humane nature is the instrument whereby hee conuoyeth life vnto vs. * As the stocke sendeth sappe vp from the roote to the graft so the humanitie of CHRIST which is
his lyfe from the thrum Seing â—his change is appointed for all thâ— Sonnes of Adam let thy mercie toward him make him to change for the better even from bondage death and darknesse to life light aud libertie yea and from grace to glory Keepe now his Soule in readinesse that in a liuely hope hee may waite for thy Salvation Now Lord his last houre is come to a quarter The task of his toile is neere an end when all shall bee finished let him enter into the full possession of these joyes whereof hee hath receiued the pawnes and pledges by thy favour At the last blast and billow of Sathans temptations let him finde his Saviour Christ to bee a sure harbry for his Soule The Soule which thou keepest can never miscarrie Let thy grace bee the staffe of his strength till thou bring him vnto glory While the eyes of his body are couered with a shadowe of death cleare thou so the eyes of his Soule that with Stephen hee may see the Heavens open and thy Sonne his Saviour at thy right hand pleading a Psal. 19 v. 7. b Psal. 119. 99 c Psal. 1. 2. d Prover 12. 23. e Prover 5. 21. f Genes 43. 34. g Zach. 14. 4. h Psal. 120. 4 Note i 1. Sam. 15. â—9 k Psal. 133. 3. l Col. 1. 19. m Ephes. 1. 3. n 2. Cor. 9. 10. Note Note Daâ— 9. 7. Reuel 4. 10. Note Gen. 2. 7. Note 1. Cor. 15. 45. Note Iohn 2. v. 1. Psal. 34 v. 19. Note Gen. 49 v. 26. Note V. 15. V. 21. V. 25. Note Proverb 26. 23. Note Psal. â— V. 9. Note Math. 26. 49. Luke â—2 52. Math. 27. 28. Note Iohn 6. 26. The doctrine Note Tit. â— V. 1â— Note â— Dan. 2. V. 43. Note Note Math. 6. 25. Note Note Genes 27. 27. Note Math. 6. 33. The doctrine Math. 11. 22. Galat. 2. 11. The vse Note Note Luke 3. 5. Note 1 King 19. 11. V. 12. Note Note Note Genes 4â— 30. Luke 18. 13. Ier. 31. 19. Note Math. 15. 26. Note Psal. 101. 1. Genes 45. 4. Note Note Note The doctrine Note Mark 1. 17. Note Note Psal. 126. 6. Note Note Note The doctrine Note Note Note Eccles. 5. 3. The vse Note Note Note Mark 14. 41. Note Note Gen. 3. 19. Numb 5. 27. Note Gen. 2. 15. Gen. 3. 1â— Note Gen. â— 20. Note Mark 6. 3. Note Note Note Note Note Note Note Note Note Mat. 12. 5. The doctrine Note Note Note Note Luk. 10 43â—â— Note Math. 24. 28. Note Note Note Note Note The doctrine Note Note Ier. 3. â— Note Note Note Isa 3. 16 17. 2. Pet. 2. 14. Note 2 Tim. 4. 3. Note Iam 3. 6. Note Note Psal. 5. 10. Note Note Note Note Note Note Psal. 30. 12. Note Note Note The doctrine Note Note Note Math. 4. 9. Note The vse Note Exod. 3. 14. The doctrine Note Note Note Note Lam. 2. 12. Note Note Lam. 2. 20. Note Note Lam. 2. 11. Note Math. 15. 17. Note Note Note Note psal 90. 9 Note Note Note Luke 12. 20. The doctrine Note Note Iam. 1. 1â— Note Dan. 4. 33 Exod. 14. 21. Act. 12. 22. Note Mark 11. 10. Luke 23. 11. Note Iob 20. 5 v. â— v. 7. v. â— Note Mat. 24. 29. Psal 10. 2â— The vse Psal. 102. 26. The vse Note Note Note Note Note Note Note Iam. 4. 14. Psal. 90. 9. Iob. 20. 8. Note Note Note Note 1. Cor. 11. 30. 2. Chron. 19. Note Luke 23. 45. Note Note Math. 20. 22. Note Note Genes 41. 14. Math. 22. 11. Micah 6. 6 Note Note Note Mark 14. 8 Note Mar. 9. 24 Note 2. Chron. 30. 18. 19. v. â—o 1. Corin. 〈◊〉 30. Note Note 1. Cor. 11. 31. Note 1. Cor. 11. 32. Act. 20. 32. Gal. 3. 13. Exod. 20. 10. Note Reval 14. 13. Note Note Rom. 14. 13. The doctrine Note The vse Note The doctrine Revel 3. 17. Iohn 4. 7. Note Isa. 55. 1. Note â—sa 53. 1. Note Note The vse Note 1. Pet. 1. 13. Psal. 103. 1 Note Iosh. 9. 23. Psal. 119. 62 Gen 31. 40 Note The doctrine Prover 8. 17. The vse Note Note Note Note Note Note Psal. 78. 57. Note Luk 23 43 Note Note 〈…〉 Mal. 1. 13 Ezek. 18. 24. Note Isa. 58. 5. Note Note Note Revel 2. 25 Revel 3. 2 Revel 2. 4 The doctrine The vse Note Note Note Exod. 16. 31. Psal. 34. 8 Psal. 19. 10. Note Note Dan. 5. 4. Note Cant. 2. 4. Note Cant. â— 5. Note Note Note Cant. 2. 1. Note Gen. 27. 27 Note Note Note 2. Cor. 2. 16. Note Note Note Note Numb 21. 9. Note 2. Chron. 30. 19. Note 1. King 2â— 29. Act. 8. 2â— Psal. 1. 1. Note Note Iohn 13. 26. Note Exod. 16. 20. Iosh. 9. 12. The doctrine Psal. 90. 9. Note Iohn 6. 55 Note Note Eccles. 1. 2. Psal. 90. 20 Gen. 27. 33. Prover 8. 18. Iohn 4. 13. v. 14. Note Psal. 90. 10. Iohn 6. 49 Note Iohn 3. 16. Luk â— 3â— The vse Iohn 3. 19. Note Gen. â—2 26. Note Hosea 12. 4. Note Heb. 1. 2 Note Gal. 4. 4. 1. Tim. 3. 16. Note Note Note The doctrine Iohn 14. 6. The vse Note Act 12. 20. The doctrine Note 1. Tim. 5. 6 The vse Iâ—b 2. 4. Isa 2. 22. Psal. 78. 39. The doctrine Note Note The vse 1. Tim. 4. 1. Note Isa. 55. â— Ephes. 2. 8. Note Rom 6 23 Gen. 42. â—5 Rom. 4. 11. Revel 5. 7. Note Iohn 3. 33. Rom. 4. 11 Ephes. 1. 13 1. Tim 2 19 Note Heb. 1. 3 Psal. 45. Col. 1. 1. Iohn 1. 19. Iohn 7. 46. Iohn 15. 24 Mat. 3. 17. Col. 2. 9. Iohn 14. 9 Mat. 3. 17. Note Note The doctrine The vse Rom. 6. 22 Note Gen. 41. 24 Iohn 15 24. Iohn 3 34 Col 1 19 Psal. 8 18. Psal. 19 14 Revel 1 18 Psal. 130. 4 Psal. 86. 5. 1. Tim. 1. 15 1. Pet. 1. 2. Isa. 1. 18. Luk 8. 46 2. Cor. â—1â— 9. Psal. 51. 6. Hos. 11 8. Psal. 79. 11 1. Cor. 15. 55 Iohn 11 11 Isa. 57. â— â—sal 73 26. 〈…〉 Psal. 119. 162. Isa. 38. 2 Philip 3 8 Gen 2 7 Psal 42 1 Psal. 46 â—4 Iob 14 14 Isa 38. 12 1 Pet 1 3 Gen. 49 〈◊〉 Act. 7 56.