* 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
our hearts and fruitlesse in our lyues Giue vs for thy good names sake circumcised and sanctified eares Giue vs also circumcised and sanctified soules that when thou speakes vnto vs by thy trueth preached wee may reverently attentiuely and obediently and when wee send vp to the our GOD the Sacrifice of our supplications it may proceede from that solide faith and sincere fâ—rvencie which be commeth thy elect with-hold not from vs O fountaine of grace With-hold not thâ— spirit of grace which thou hast promised to all these that in humility doe aske the same Remember not against vs our by-past manifold iniquities whereby from time to time wee doe offend thee and griâ—ue thy holy spirit O our GOD cast all our sinnes behind thy back and looke in the face of thine anointed our Aduocate at thine owne right hand the LORD IESVS Graunt for his sake that so many as be heere now present may feele forcibly that Heavenly fire of the inward Teacher to come downe and enter into their hearts to inlighten and purge them to change and renewe them more and more till last it shall please thee in mercie to compleete in them the worke of grace and crowne the same with endlesse glory Finally seeing it is thy holy wil and accustomed working to imploy the weake ministrie of mortall and sinnefull men in carrying the great and weighty message of thy holy word let it please thee to strengthen and assist mee that both in fidelitie and wisedome and sinceritie I may expresse and vtter the Heavenly oracles to these who in humilitie shall aske the same Waken vp also their hearts and Consciences that as good and well prepared ground rightly they may receiue the immortall seede of thy trueth and heereafter bring foorth such good fruit as may glorifie thy thy blessed name adorne and beautifie their Christian profession edifie others by good example of life and certifie more and more their owne conscience that they are called effectually to bee heires of life through the Lord IESUS our blessed Saviour in whose name c. Our Father c. A Prayer fitted to the state of one that is neere the doores of death QVicken vs O LORD and we will call vpon thy name Let the words of our mouth and the meditations of our heart bee acceptable in thy sight O Lord our strength aâ—d our Redeemer O Father of mercyes which hast the keyes of death and of the graue at thy command thou rulest all that is aboue and belowe Thy mercy is euer aboue all thy workes O Lord mercy is with Thee that thou mayest bee feared Mercy also is with Thee that thou mayest bee loued yea and mercy is with Thee that Sinners may bee saued Thy word is pure and plaine that thou art plenteous in mercy to all that call vpon Thee Now for the sake of thy Sonne let it please Thee to pardon and pitie this poore tremâ—ling weake hearted sinner now drawing neere the jawes of death into which hee is euen now ready to fall Let it please Thee to seale fast vp in his heart the full remission of all his transgressions of thought word and worke Say vnto his Soule I am thy Salvation There is nothing that can pacifie thy wrath or allay the qualmes of his Conscience except onely the purging and purifing blood of thy Lamb the LORD IESVS who came into this world for to saue Sinners Let that blood of sprinkling by its diuine vertue make all his sinnes though double died in crimson colour to become white like Wooll and Snowe Thou who by the touching of thy garment suffred a HEAVENLY healing vertue to goe out for the curing of that bloodie fluxe bind not vp now the vertues and powers of thy mercy from this Soule sore yerning for thy â—auour In this last conflict of the last Battell of his Soule so sinewe him with thy grace and so support and vnderprop him by the strength of thy loue that in his greatest weakenesse he may find thy grace sufficient for him As his naturall strength shall decay let spirituall courage increase Thou desirest trueth in the inward parts put thou into his heart that which thou desires O thou whose most merciefull heart is ever turned within Thee and whose compassions are euer most cheerefully rolled together at the â—hing of the prisoner Take notice 〈◊〉 the sighs and grones of this thy Servant now in the extremitie of anguisâ— Sathan now is come to his tast onset the feare of death and the terrours of the graue are now in Battell array against him Now LORD confound Satan the ring leader of all his enemies Suffer him not to preuaile against him for whom thy Sonne hath suffered death Let his Soule know that thou hast disarmed death of its sting and that death is no more death but a sleepe to all the friends of CHRIST who hath plucked out the sting thereof Let neither the grips of death nor the greifes of the graue dismay him Let him know that by thy Resurection thou hast so ouercome the graue that thou hast made it a resting bed to each one walking in his vprightnesse How great or greeuous so ever the assaults of his enemies bee make him still hold him fast by Thee When flesh and heart and all shall faile him be thou then the strength of his heart and his portion for euer Behold hee hath none in Heaven buâ— Thee and there bee none on earth whome he desires besids Thee disappoint him not LORD Seeing hee trusts in The let his Soule rejoyce in thy Comforts as one that findeth a great spoile Make him now turne his backe vpon all worldly desires as Hezekiah did when hee turned his face to the wall Make the hope of Glory so strong within him that all that is heere belowe were it never so specious or precious may seeme to him Dirt and Dung in comparison thereof As the time of his departure shall approach so let his soule drawe neerer vnto thee that gaue it by breathing it into his nosthirls So long as it shall please thee that it remaine within him worke Heavenly motions in his heart that as the Hart panteth after the water brookes so may his Soule pant after that Riuer the streames whereof make glad the Citie of God We conclude all our confused sutes with the perfection of the paterne of all prayers â—â—ying as our LORD hath taught vs Our Father which art c. A prayer at the verie point of death NOW LORD it is tyme to help when breath begins to faile at â—he last dints of death All diseases are from thee and to thee belong the issues of death Now behold thy Servant heere in the very pangs and throes thereof The shadowe of death is now vpon his eye lids The appointed time of his changing is now come that thou wilt like a weauer cut off
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
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.