Sole are full of boiles and sores which draw to a head which is the predominant sinne * Some haue the boile vpon the brow which scripture calleth a whoores fore-head * Others haue the botch in the neck which maketh them stretch out their necks with loftie lookes * This was the sore of the daughters of Zion they walked with outstreched necks for this cause the LORD plagued them with scabbed crownes Others haue sore eyes whose eyes are full of adulterie * Others haue scabbed eares which Scripture calleth itching eares Others haue the water-canker in their mouth which quencheth not but rather kindleth on the tongue the fire of Hell * In nothing fire and water can agree but in the hellish mouth wherein is a scolding tongue sparkling out the spittle of despight Some haue a boile in the throate whose throat is an open sepulchre blasting out the most vile belchs of blasphemie * Others haue vnder the arme hole the boile or brooke of ill thoughts * Some haue the boile on the back which is costly clothing * Others like the men of our text haue the boile on the belly which is gluttonie Passe from the crowne to the Sole from the Catarres of the fingers vnto the gout of the feete Thus as yee see in man there is nothing sound from crowne to sole but in some the corruption within breaketh out more in one part than in another * Some persons predominant sinne is the whores fore-head launce that the day and let out the putrefaction before thou presume to come to morrow to this holy table * Some haue eyes full of Adulterie cast out that vncleannesse before thou looke vpon the LORDS bread * Thou whose mouth is cankred with scolding hold out thy tongue to thy GOD and request him to launce by his spirit and his word that thy tongue now thy shame may become thy glory * Thou whose throat hath beene full of botches hold vp the gorge-pipe to the LORD intreating him to cleanse it from its sepulchrall corruptions * Thou who hast vnder thy arme hole a bag of putrified thoughts away with them cast the care of backe and belly vpon the LORD * Thy care may canker thy sores but the Lords care shall cure themâ— Thus as yee see by nature we are but vile and abhominable bodies Let vs consider our selues to day Let vs view our predominant sinnes with all their Dominions even the lesser sinnes let vs behold our selues to day in the glasse of God his law let vs seeke out our sores from the crowne to the sole and wee shall see whether or not wee bee pleasant guests for to sit downe at the King of HEAVEN his table Another doctrine I obserue heere concerning those men who followed CHRIST for loaues This is it * Seeing such a number ranne after CHRIST an abject man in the world and that but for loaues what would they haue done to another for dainties and delicate cheere * See how a loafe will make a belly-god to follow after a man like a dogge If the giver haue but a naturall benefite of the worth of a loafe hee needeth no more to a naturall man but a hisse Seeing such men will thus follow for loanes what would they doe for Kingdomes * Satan thought that CHRIST had beene a man come to seeke himselfe in the world and therefore for to allure him to come to his service hee offered him all the kingdomes of the world But CHRIST who knew what hee had in Heaven chased Sathan away with all his earthly kingdomes * The vse of this Doctrine is that we follow the LORD for nothing so much as for himselfe Indeede all his benefits should allure vs to followe him but the maine cause of our followeing should bee himselfe * I am that I am should bee followed for that which hee is In their followeing Christ for loaues for which they were reproued I gather a Doctrine of greate reproofe for Scotland While wee heare of those men that followed Christ onely for loaues like Dogges followeing a man for bread yee thinke not well of them and indeede they are branded heere with a shamefull reproch that they followed the Lord more for bread than for himselfe But what if wee find more matter of shame in Scotland than was in Capernaum Those that came to Capernaum followed the Lord because he gaue to them aboundance of bread * Scotland hath runne a way from the Lord because hee hath giuen to them aboundance of bread diuerse called his blessings the plague of plentie the whole land gruged at the graces of God many not onely gaue not thankes to the Father of mercies but cried that hee would curse their mother the earth that henceforth she should become barren * Wee haue dishonoured God our Father we haue cursed our Mother in this Land and all this was because God had multiplied our loaues * In this wee are worse than those of Capernaum for aboundance of meat made them to follow after Christ but aboundance of meate hath made vs to runne away from Christ Except that particularly wee repent vs of this Sinne the Lord either by another Famine more fearefull then ever we did feele or by some forraine warre shall so depriue vs of our plentie and scourge vs with such a scarcitie which shall make all the eares of EVROPE to tingle Are there any Mothers in this land more tender hearted than were the mothers of Israel the daughters of Sarah Yet some of them in their hunger did eate their owne Children * The little ones came to their mother with a pitifull voice crying Where is breade and drinke and after swoned and than died That done the tender hearted mothers did eate the tender flesh of their yong Children which they nourished on their breasts * That which they before had fedde nine moueth into their bellys they put into their mouths and stomacks for the feeding of their bellyes * Yea the mother which for the distresse of Famine had parted with child tooke vp the child that was of a spanne long which she did eate in her great distresse * O what a scarcitie behoved this to bee which made the naturall mother so farre to passe the bounds of nature and all for a spanne long of flesh This moued leremie the man that sawe those afflictions to cry My eyes doe faile with teares my bowels are troubled my liver is powred vpon the earth Because wee haue not seene such afflictions wee thinke that such can not bee neither haue beene but that the lamentations of God his Booke are but fained Tragedies or painted Sorrowes invented for to make others to mourne at the reading and seeing thereof like Children that will weepe at the hearing of a pitifull tale The meate
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
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
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
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
the stock of all the faithfull conuoyeth life euerlasting from the diuine nature which is the roote of all good things all these who are not ingrafted in him are like that wanton widow who is disgraced with this Shee is dead while shee liveth that is spiritually dead in a naturall lyfe The vse of this is that wee bee earnest with CHRIST labouring for that meate of life which onely He can giue Seing skinne for skinne and all that a man hath hee will giue it for this life which is but a past of breath in his nostrils an evanishing vapour a wind that passeth away and commeth not againe what should a man refuse to doe or suffer for the gift of life everlasting Againe in that it is said that the sonne of man shall giue euerlasting life or the meate that feedeth to that life I obserue that everlasting life is the gift of GOD That which is a gift is not a reward All the gifts of GOD are most free gifts But amongst all the gifts of GOD life everlasting is the most free gift * The greater GOD his gifts bee they are the frieer for what can a creature on earth deserue at GOD his hands on earth If not on earth what can he deserue in HEAVEN On earth I must bee a begger at GOD his doore for bread to my belly which GOD will destroy with the belly I must seeke it from GOD not as due to me but as his Almes If it bee so of this meat how much more shall it be so of the meat of my text which feedeth to everlasting lyfe If man must labour for the meat of the earth with the sweat of his browes and yet after all that done must begge his bread from GOD who can think that any man can merit the meat which endureth to everlasting lyfe Let vs learne of my text that it is the gift of GOD in these words which the Sonne of Man shall giue vnto you The vse of this doctrine is that wee thanke GOD who hath brought vs out of Babylon where the doctrine of mans merits the doctrine of Diuels is publickly teached and avouched yea as though man could doe more than hee is obliged to doe * Such men neede none of GOD his gifts but GOD must pay to them his debts Such men vnderstand not what it is to come vnto the waters for to buy wine and milke without money Let GOD himselfe tell the world how they are saued By grace saith hee are yee saued through faith and that not of your selues it is the gift of GOD * All that a man hath in this world hee will giue it for this naturall life and shall bee thought no foole in so doeing Seeing this lyfe is thought worthie of all that wee haue what can a man haue or what can hee doe or suffer worthy of lyfe euerlasting It is best then that wee say with Scripture It is the gift of GOD CHRIST hath done with vs as Ioseph did with his brethren who found that they had the cornes and their money both such cornes were not sold but fâ—â—ely gifted The LORD giue vs hearts to bee thankefull for the vnspeakeable gift of euerlasting lyfe THE THIRD PART Who appointed CHRIST the Sonne of man to bee the giuer of this everlasting meat NOW in the last part of our Text wee haue to considder who â—aâ—h appointed CHRIST the giuer of this meat which feedeth to euerlasting lyfe This is set downe in these wordes for him hath GOD the Father sealed That hee was ordained to bring this meat to the word the Father hath confirmed it by his owne seale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Seale is an outward signe confirming ratifying and giuing authoritie to that wherevnto it is set Thus wee see that by the King his Seale Kings letters are made authenticke and of authoritie Let vs first consider the worde and then wee shall speake of the diverse vses of a Seale last of all wee shall draw a doctrine with the vse of application The word Seale properly signifieth that instrument wherewith Charters and Patents are sealed whereby they are ratified and made authentick It also siginfieth the Waxe which is sealed for such stamped waxe we ordinarily call the King his seale Because of the diuerse vses of seales diverse things in Scripture are called Seales or as said to seale Because the Seale of a Charter is that whereby the rights therein are confirmed and made authenticke Sacraments haue beene called seals for by them the writen promises of GOD are confirmed and made more sure vnto vs According to this it is said of Abraham that hee receiued the Seale of circumcision Because that a missiue letter being once sealed all that is written within the same can no more bee seene but is a secret to all that behold it outwardly So the things of GOD are said to bee sealed which are hidde or concealed According to this that Booke of the Revelation which none but the lambe could open is said to haue beene sealed with seuen seales * Wee haue also to obserue that in Scripture things are said to seale in diuers maners GOD is said to seale and man is said to seale of man his sealing CHRIST speaketh saying Hee that hath receiued his testimonie hath set to his seale that God is true that is Hee as it were subscribeth with his hand the trueth of GOD his word GOD againe is said to seale men and hee is said to seale his owne Sonne As for men who are his elect and chosen ones GOD Sealeth them outwardly and inwardly Outwardly when hee maketh them partakers of his Sacraments viz. of Baptisme or of the Supper According to this it is said of Abraham when hee was circumcised that hee receiued the seale of Circumcision Againe inwardly by his spirit GOD is said to seale when he maketh his elect sure of his favour or of their Salvation according to this the Apostle saith to the Ephesians In whom after that yee beleeued yee were sealed with that holy spirit of promise The children of GOD are said to be sealed by the spirit of promise when the spirit of GOD within them maketh them sure of all that is promised vnto them Because by faith and good workes our election is made sure vnto vs faith and good workes are called the Seale of our election The foundation of GOD said S t. Paul remaineth sure and hath this seale the LORD knoweth them that are his And let every one that nameth the Name of Christ depart from iniquitie The foundation of GOD is his decree vpon which the Salvation of the godly is builded the trueth thereof is made certaine vnto vs by the seale of a good lyfe when wee depart from iniquitie * Good workes are the seale of the Spirit of GOD whereby a Soule is confirmed that it belongeth to the election of