The bread of life, or Foode of the regenerate A sermon preached at Botterwike in Holland, neere Boston, in Lincolnshire. By Thomas Granger, preacher of Gods word there.
THE BREAD OF Life. IOHN 6. 27. Labour not for the meat that perisheth, but for the meat that endureth to eternall life, which the Son of man shall giue vnto you:
THE BREAD OF Life. JOHN 6. 27. Labour not for the meat that Perishes, but for the meat that Endureth to Eternal life, which the Son of man shall give unto you:
but he withdrew himselfe into a mountaine alone, leauing his Disciples, who when euen was come, went ouer a corner of the lake, by ship, toward Capernaum. And when they had rowed about three miles or more, he appeared to them walking on the sea,
but he withdrew himself into a mountain alone, leaving his Disciples, who when even was come, went over a corner of the lake, by ship, towards Capernaum. And when they had rowed about three miles or more, he appeared to them walking on the sea,
And when they had found him there, they said vnto him flatteringly, Master, whence camest thou hither? By which words they intimate vnto him, that they had in admiration the manner of his comming thither;
And when they had found him there, they said unto him flatteringly, Master, whence camest thou hither? By which words they intimate unto him, that they had in admiration the manner of his coming thither;
This they said by insinuation, to sooth him, and to procure his good will, as though Christ respecting his owne worldly glory, by the fame of his miracles, should haue beene respectiue,
This they said by insinuation, to sooth him, and to procure his good will, as though christ respecting his own worldly glory, by the fame of his Miracles, should have been respective,
But Christ not arriding this clawing insinuation, as sinfull men vse to doe, that are tickled with the itch of vaine-glory, in stead of a fauourable countenance,
But christ not arriding this clawing insinuation, as sinful men use to do, that Are tickled with the itch of vainglory, in stead of a favourable countenance,
and pleasing answer, giueth them a sharpe reproofe, in the discouery of their hypocrisie, verse 26. Verily, verily, I say vnto you, yee seeke me not because of the miracle (that thereby you might haue been mooued to beleeue in me,
and pleasing answer, gives them a sharp reproof, in the discovery of their hypocrisy, verse 26. Verily, verily, I say unto you, ye seek me not Because of the miracle (that thereby you might have been moved to believe in me,
The dehortation is in the former words, Labour not, &c. wherein three things are to be considered, the Order, the Matter, the Equity. Concerning the Order.
The dehortation is in the former words, Labour not, etc. wherein three things Are to be considered, the Order, the Matter, the Equity. Concerning the Order.
Therefore in time of temptation and day of triall (as God doth sundry wayes proue the hearts of all men liuing) they vanish away as smoake, all their former profession being but as a blast of winde.
Therefore in time of temptation and day of trial (as God does sundry ways prove the hearts of all men living) they vanish away as smoke, all their former profession being but as a blast of wind.
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but euery man in particular, may see his deformity, which otherwise cannot be detected, by reason of the blindnesse of our mindes, and hardnesse of our hearts. Heb. 4. 12.
but every man in particular, may see his deformity, which otherwise cannot be detected, by reason of the blindness of our minds, and hardness of our hearts. Hebrew 4. 12.
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and their miserable estate, and dehortation bee likewise necessary to draw men into the dislike, and hatred of sinne, yet exhortation preuaileth most to their conuersion, and edification. The reasons hereof are these:
and their miserable estate, and dehortation be likewise necessary to draw men into the dislike, and hatred of sin, yet exhortation prevaileth most to their conversion, and edification. The Reasons hereof Are these:
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To this purpose the saying of Paul, Ephes. 6. 4. may fitly be applied, Fathers, prouoke not your children to anger, &c. As if he should say, doe not daunt and discourage your children with too much seuerity,
To this purpose the saying of Paul, Ephesians 6. 4. may fitly be applied, Father's, provoke not your children to anger, etc. As if he should say, do not daunt and discourage your children with too much severity,
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and iudgement, they are by and by made welwilling, attentiue, and teachable. Againe, whereas we are better acquainted with vice, than with vertue, it being naturall, familiar,
and judgement, they Are by and by made welwilling, attentive, and teachable. Again, whereas we Are better acquainted with vice, than with virtue, it being natural, familiar,
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and easie with vs, exhortation doth not onely mooue vs to practice, but also teach vs what we ought to doe, bringing vs to the knowledge of our duties,
and easy with us, exhortation does not only move us to practice, but also teach us what we ought to do, bringing us to the knowledge of our duties,
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And it signifieth also the worke of the soule, study not, care not, take no thought for, Mat. 6. 31. Meate, signifieth first bodily sustenance, that is, whatsoeuer we receiue into our bodies for the increase and reparation of the same, till the appointed time of our dissolution.
And it signifies also the work of the soul, study not, care not, take no Thought for, Mathew 6. 31. Meat, signifies First bodily sustenance, that is, whatsoever we receive into our bodies for the increase and reparation of the same, till the appointed time of our dissolution.
as apparell, buildings, riches, honours, pleasures, and all worldly ornaments and gracements. Thirdly, meat signifieth naturall wisedom, knowledge of arts, and morall honesty:
as apparel, buildings, riches, honours, pleasures, and all worldly Ornament and gracements. Thirdly, meat signifies natural Wisdom, knowledge of arts, and moral honesty:
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All which things appeare so glorious in the eyes and imaginations of worldly men, that some in the ample possession thereof, haue thought themselues to be Gods,
All which things appear so glorious in the eyes and Imaginations of worldly men, that Some in the ample possession thereof, have Thought themselves to be God's,
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Notwithstanding all these doe putrifie and rot in the graue, there is no vertue or power in them to deliuer the body from the graue, or the soule from hell.
Notwithstanding all these do putrify and rot in the graven, there is no virtue or power in them to deliver the body from the graven, or the soul from hell.
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These meats are declared by their adiunct or property (perishing:) The quality of this meate affordeth matter of contempt, and consequently of dehortation.
These Meats Are declared by their adjunct or property (perishing:) The quality of this meat affords matter of contempt, and consequently of dehortation.
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By the shedding of their bloud, and other actions pertayning to that trade, separating the grosest impure from the pure. II. Their flesh must be further mortified by water,
By the shedding of their blood, and other actions pertaining to that trade, separating the Grossest impure from the pure. II Their Flesh must be further mortified by water,
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and fire, and other actions pertaining to that trade. III. Their flesh must be further mortified by mostication, or chewing in the mouth. IIII. They must be mortified by generall digestion in the common stomach, and from thence must they passe into innumerable parts of the body:
and fire, and other actions pertaining to that trade. III. Their Flesh must be further mortified by mostication, or chewing in the Mouth. IIII. They must be mortified by general digestion in the Common stomach, and from thence must they pass into innumerable parts of the body:
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Secondly, bodily sustenance is mortall, and corruptible of it owne nature: without the body, therefore is the purenesse thereof mortall, in, and with the body.
Secondly, bodily sustenance is Mortal, and corruptible of it own nature: without the body, Therefore is the pureness thereof Mortal, in, and with the body.
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Innumerable examples hereof might be brought out of the Scriptures, and prophane authors, but euery mans owne knowledge and experience may teach him that these things are also perishing.
Innumerable Examples hereof might be brought out of the Scriptures, and profane Authors, but every men own knowledge and experience may teach him that these things Are also perishing.
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Infinite examples hereof may be brought out of the Scriptures and prophane authors, but it were needlesse, seeing that euery day we may see with our eyes the fall of these things.
Infinite Examples hereof may be brought out of the Scriptures and profane Authors, but it were needless, seeing that every day we may see with our eyes the fallen of these things.
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Therefore seeing that this world, and the lusts thereof are vanishing, flitting and perishing, let vs not too much loue nor labour for the things thereof.
Therefore seeing that this world, and the Lustiest thereof Are vanishing, flitting and perishing, let us not too much love nor labour for the things thereof.
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and therefore cannot free vs in the vse of them from corruption, let vs not vexe and disquiet our soules with care and thought, let vs not toyle and weary our bodies with labour and trauaile as the heathen doe, that know not God,
and Therefore cannot free us in the use of them from corruption, let us not vex and disquiet our Souls with care and Thought, let us not toil and weary our bodies with labour and travail as the heathen doe, that know not God,
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It is not to be vnderstood that Christ here dehorteth vs from labour and trauell in a lawfull calling, seeing that God hath giuen euery man some gift for the same purpose,
It is not to be understood that christ Here dehorteth us from labour and travel in a lawful calling, seeing that God hath given every man Some gift for the same purpose,
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for bodily sustenance, and maintenance, busying the faculties of the diuine and immortall soule, and spending the strength of the body about earthly and perishing things,
for bodily sustenance, and maintenance, busying the faculties of the divine and immortal soul, and spending the strength of the body about earthly and perishing things,
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or receptacle of the vertues, gifts, and graces of the holy ghost, which the soule is to shew forth by the bodily members, that so God may be glorified both in the soule and in the body, therein beholding his owne image,
or receptacle of the Virtues, Gifts, and graces of the holy ghost, which the soul is to show forth by the bodily members, that so God may be glorified both in the soul and in the body, therein beholding his own image,
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and that he may be glorified by the soule, and by the body, his power, his wisedome, his goodnesse, his mercy, shining therein before men. Mat. 5. 16. and Angells.
and that he may be glorified by the soul, and by the body, his power, his Wisdom, his Goodness, his mercy, shining therein before men. Mathew 5. 16. and Angels.
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and patience, seeke and get our liuing by such good meanes, and in such a calling as God hath giuen vs power and ability to discharge, knowing and remembring alwayes this, that perishing meate is not the end of our labours, endeauours,
and patience, seek and get our living by such good means, and in such a calling as God hath given us power and ability to discharge, knowing and remembering always this, that perishing meat is not the end of our labours, endeavours,
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Ioh. 6. 29. that is, know and acknowledge him to be our master, and Lord, creating, redeeming, and sanctifying vs. Secondly, that in this shop and with these instruments, members and faculties, we doe his will,
John 6. 29. that is, know and acknowledge him to be our master, and Lord, creating, redeeming, and sanctifying us Secondly, that in this shop and with these Instruments, members and faculties, we do his will,
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Though fornication in this place doth properly and specially signifie vnlawfull carnall copulation, yet it may and doth also signifie the alienation of mans heart from God the creator, Deut. 31. 16. and the setting of his affections on the creature.
Though fornication in this place does properly and specially signify unlawful carnal copulation, yet it may and does also signify the alienation of men heart from God the creator, Deuteronomy 31. 16. and the setting of his affections on the creature.
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for his owne wisedome, and prouidence. Ezech. 28. 2. 3. 4. 5. 6. He that is thus alienated in his heart from the Lord, is a fornicator, diuorcing himselfe from the Lord, adulterating and polluting all the creatures and gifts of God.
for his own Wisdom, and providence. Ezekiel 28. 2. 3. 4. 5. 6. He that is thus alienated in his heart from the Lord, is a fornicator, divorcing himself from the Lord, adulterating and polluting all the creatures and Gifts of God.
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In which kind of vsage both he and they are accursed, euen as the Serpent was accursed, whom Satan abused to tempt our first parents to sinne, Gen. 3. 14. and as the brazen serpent was broken in peeces, being abused by the Israelites, 2 King. 18. 4. In which sence and for which cause they are called wicked Mammon.
In which kind of usage both he and they Are accursed, even as the Serpent was accursed, whom Satan abused to tempt our First Parents to sin, Gen. 3. 14. and as the brazen serpent was broken in Pieces, being abused by the Israelites, 2 King. 18. 4. In which sense and for which cause they Are called wicked Mammon.
and married vs his Church to himselfe, that being separated from our selues, & from the world, Psal. 45. 10. 11. we should onely beleeue in him, onely hope in him, onely loue him, and all things for him;
and married us his Church to himself, that being separated from our selves, & from the world, Psalm 45. 10. 11. we should only believe in him, only hope in him, only love him, and all things for him;
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Hereby we are taught to bridle our inordinate desires, and to moderate our cares, & labouring for worldly things, which are fraile, vncertaine, and corruptible:
Hereby we Are taught to bridle our inordinate Desires, and to moderate our Cares, & labouring for worldly things, which Are frail, uncertain, and corruptible:
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Vers. 9. For they that will be rich fall into temptations, and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction.
Vers. 9. For they that will be rich fallen into temptations, and snares, and into many foolish and noisome Lustiest, which drown men in perdition and destruction.
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Secondly, seeing that our bodies are but the vessels and houses of our soules, 2 Cor. 5. 1. And that all things serue onely for the sustentation and maintenance thereof;
Secondly, seeing that our bodies Are but the vessels and houses of our Souls, 2 Cor. 5. 1. And that all things serve only for the sustentation and maintenance thereof;
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and euen in our persons, as the light appeared out of darkenesse, and gaue shine vnto the world. 1 Cor. 9. 24. 25. 26. 27. Math. 5. 14. Phil. 2. 15. Prou. 4. 18.
and even in our Persons, as the Light appeared out of darkness, and gave shine unto the world. 1 Cor. 9. 24. 25. 26. 27. Math. 5. 14. Philip 2. 15. Prou. 4. 18.
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and plenty of outward things, many haue no regard to the body, to the safety, or health thereof. Eccles. 4. 8. In the practice of this multitude that followed Christ, wee may behold as in a glasse the nature and condition of all earthly men.
and plenty of outward things, many have no regard to the body, to the safety, or health thereof. Eccles. 4. 8. In the practice of this multitude that followed christ, we may behold as in a glass the nature and condition of all earthly men.
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For wee are all of one earth or clay, descended of earthly Adam, our mindes are full of darkenesse, our wills froward, our affections sensuall, there is none righteous, none vnderstandeth, none seeeketh after God.
For we Are all of one earth or clay, descended of earthly Adam, our minds Are full of darkness, our wills froward, our affections sensual, there is none righteous, none understandeth, none seeeketh After God.
or sicke and feeble, for there is no spirituall hunger and thirst in vs, after the bread of life, the word of God, there is no appetite, desire, care, labouring for that;
or sick and feeble, for there is no spiritual hunger and thirst in us, After the bred of life, the word of God, there is no appetite, desire, care, labouring for that;
because the sensuall body hath brought the soule into captiuity, and subdued it to the flesh, that with the powers and faculties thereof it should serue the flesh.
Because the sensual body hath brought the soul into captivity, and subdued it to the Flesh, that with the Powers and faculties thereof it should serve the Flesh.
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and roote vp briers, thistles, and other weedes, least they ouer-grow and sucke vp the fatte of the earth, wherewith our corne should be fed? How patiently can wee endure the cold of Winter, the stormy blasts of the Spring,
and root up briers, thistles, and other weeds, lest they overgrow and suck up the fat of the earth, wherewith our corn should be fed? How patiently can we endure the cold of Winter, the stormy blasts of the Spring,
how little paines doe wee take in breaking vp the fallowes of our hearts, in rooting out the thornes and briars of sinne, which our nature doth as plentifully and willingly bring forth,
how little pains do we take in breaking up the fallows of our hearts, in rooting out the thorns and briers of sin, which our nature does as plentifully and willingly bring forth,
In the time of haruest, with what ioy doe we reape the fruits of the earth? the very sight of our commodities so glads our hearts, that hunger, thirst, sweat, ache, want of sleepe, nothing troubles vs. We loue to be alwaies in the fields, redeeming the faire season with losse of our pleasures and ease, which otherwise wee know we should want afterward.
In the time of harvest, with what joy do we reap the fruits of the earth? the very sighed of our commodities so glads our hearts, that hunger, thirst, sweat, ache, want of sleep, nothing Troubles us We love to be always in the fields, redeeming the fair season with loss of our pleasures and ease, which otherwise we know we should want afterwards.
long is it ere wee come, and when wee are come, wee haue forgotten to bring our haruest-tooles with vs, our mindes, hearts, affections, memories are at home, and on our worldly affaires;
long is it ere we come, and when we Are come, we have forgotten to bring our haruest-tooles with us, our minds, hearts, affections, memories Are At home, and on our worldly affairs;
and doing many kindes of businesses which we conceiue wee may doe without any great danger of Lawe, being like to young children, which delight to play in Sand-heapes, dunghills,
and doing many Kinds of businesses which we conceive we may do without any great danger of Law, being like to young children, which delight to play in Sand-heaps, dunghills,
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and plotting how to compasse, and purchase Farmes, Houses, Lordships, Offices, and places of preferment? But how nought worth and vile doe wee esteeme this precious Pearle, the Kingdome of God? The kingdome of Heauen is not worth the caring for, it is not worth the labour, wee imagine that it may bee purchased with any trifle, with any supposed good thought, a word in the houre of death.
and plotting how to compass, and purchase Farms, Houses, Lordship's, Offices, and places of preferment? But how nought worth and vile doe we esteem this precious Pearl, the Kingdom of God? The Kingdom of Heaven is not worth the caring for, it is not worth the labour, we imagine that it may be purchased with any trifle, with any supposed good Thought, a word in the hour of death.
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How brutish and sottish are many great and wise worldlings, which seeing an earthly Lordship so long in purchasing, doe notwithstanding thinke to purchase the kingdome of God in a moment,
How brutish and sottish Are many great and wise worldlings, which seeing an earthly Lordship so long in purchasing, do notwithstanding think to purchase the Kingdom of God in a moment,
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For what troubles doe riches oft times bring to the owners thereof? Eccles. 5. 12. But as for those true and immortall riches, faine would wee haue them,
For what Troubles do riches oft times bring to the owners thereof? Eccles. 5. 12. But as for those true and immortal riches, feign would we have them,
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but wee will not wet our foote for them, nor abide the cold ayre to breath on our faces, wee will not vndergoe the least displeasure of any man for them,
but we will not wet our foot for them, nor abide the cold air to breath on our faces, we will not undergo the least displeasure of any man for them,
In trauelling into farre Countries, we are altogether vnsure to returne againe, yet shall not that hinder vs. If wee sustaine any great losse, we will once try againe, the later voyage may chance to saue it selfe, and recouer the other.
In travelling into Far Countries, we Are altogether unsure to return again, yet shall not that hinder us If we sustain any great loss, we will once try again, the later voyage may chance to save it self, and recover the other.
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and flocking together would there be? what striuing? contending? complaining? laying open of our wants? of our debts? of our charge of children? what watching,
and flocking together would there be? what striving? contending? complaining? laying open of our Wants? of our debts? of our charge of children? what watching,
and looking for that, which were to come? what running to the Sea-shore? climing vp of steeples? and cheering of our hearts in hunger, with hope of expected foode? In Esay 55. This proclamation is made with a loud, and high voyce;
and looking for that, which were to come? what running to the Seashore? climbing up of steeples? and cheering of our hearts in hunger, with hope of expected food? In Isaiah 55. This proclamation is made with a loud, and high voice;
They that loue the hippes, hawes, rootes, and mast of this world cannot abide this heauenly foode, it is no more meate for them, then Pearles for Swine.
They that love the hips, hawes, roots, and mast of this world cannot abide this heavenly food, it is no more meat for them, then Pearls for Swine.
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thus are they bereft of vnderstanding, like to Nabuchadnezar, Dan 4. the wilde Woods, Forrests, and company of beasts is fitter for them then the communion and fellowship of Saints.
thus Are they bereft of understanding, like to Nebuchadnezzar, Dan 4. the wild Woods, Forests, and company of beasts is fitter for them then the communion and fellowship of Saints.
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the kitchin for the greedy glutton: the dunghill for the muddy Mamonist: a puft and windy blast of vaine-glory for the proud and rotten flesh of pride.
the kitchen for the greedy glutton: the dunghill for the muddy Mamonist: a puffed and windy blast of vainglory for the proud and rotten Flesh of pride.
and ioy is the aduancement of their houses vnto them? Hest. 5 11. 12. What hot pursuite, euen to the last gaspe, doe many make after earthly preferment;
and joy is the advancement of their houses unto them? Hest. 5 11. 12. What hight pursuit, even to the last gasp, do many make After earthly preferment;
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but to seeke to be in fauour with God, with Christ, with the Angells, to be honoured of God, to be heyres with Christ, to bee fellow seruants with the Angells, who almost much regardeth?
but to seek to be in favour with God, with christ, with the Angels, to be honoured of God, to be Heirs with christ, to be fellow Servants with the Angels, who almost much Regardeth?
but how inconstant in a good profession are wee? How fearefull? How soone offended? How soone weary of well-doing? How faint-hearted? If the world frowne on vs,
but how inconstant in a good profession Are we? How fearful? How soon offended? How soon weary of welldoing? How fainthearted? If the world frown on us,
and conceale our selues with Nicodemus, as though wee were ashamed of Christ, whereas wee should rather shew our selues to be ashamed of their wickednesse, and our owne spirituall cowardice.
and conceal our selves with Nicodemus, as though we were ashamed of christ, whereas we should rather show our selves to be ashamed of their wickedness, and our own spiritual cowardice.
The Seruing-man will bee diligent and faithfull in his Maisters domesticall businesses, and outward imployments, hee will carefully obserue and note his Masters disposition and nature, what things delight and please him, what not.
The Serving man will be diligent and faithful in his Masters domestical businesses, and outward employments, he will carefully observe and note his Masters disposition and nature, what things delight and please him, what not.
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but the Lords seruice is heritage, hee hath no sonnes, no daughters, no kinsfolkes, but his onely Sonne, which he gaue a ransome for vs, the price of our redemption,
but the lords service is heritage, he hath no Sons, no daughters, no kinsfolks, but his only Son, which he gave a ransom for us, the price of our redemption,
nay, hee cares not what, vpon vncertaine hopes of trifles, and shall not we much more ioyfully and faithfully serue the Lord, enduring with patience the afflictions of this present time, seeing that wee haue a Master that is most good, most mercifull, most true, who hath promised plentifully to reward his Seruants,
nay, he Cares not what, upon uncertain hope's of trifles, and shall not we much more joyfully and faithfully serve the Lord, enduring with patience the afflictions of this present time, seeing that we have a Master that is most good, most merciful, most true, who hath promised plentifully to reward his Servants,
and ioyfully to suffer for him? It is because infidelity lurketh in the heart, it is because wee are not his Seruants, wee haue no delight in such kinde of seruice ▪ nor in seruing such a Master.
and joyfully to suffer for him? It is Because infidelity lurks in the heart, it is Because we Are not his Servants, we have no delight in such kind of service ▪ nor in serving such a Master.
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From whence then proceedeth this bodily niggardship, and spirituall prodigality and dissolutenes, that for a crust of bread they will sell the kingdome of heauen,
From whence then Proceedeth this bodily niggardship, and spiritual prodigality and dissoluteness, that for a crust of bred they will fell the Kingdom of heaven,
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Lastly, the poore man, that about ten, twelue, or twenty yeares hence, or hee knowes not how soone, shall haue a Lordship befall him, or some great liuing;
Lastly, the poor man, that about ten, twelue, or twenty Years hence, or he knows not how soon, shall have a Lordship befall him, or Some great living;
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can in the meane space farre more patiently indure pouertie, the hope of inioying the same before his death, doth reioyce his heatt in the greatest want,
can in the mean Molle Far more patiently endure poverty, the hope of enjoying the same before his death, does rejoice his heat in the greatest want,
and though he be doubtfull whether he shall liue, and haue the benefit thereof, yet is it no small comfort to him, that his posterity shall be raised out of the dust.
and though he be doubtful whither he shall live, and have the benefit thereof, yet is it not small Comfort to him, that his posterity shall be raised out of the dust.
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and entrance to the same, are little or nothing comforted therewith, yea, though the time of life be almost expired, that one foote is euen in the graue already,
and Entrance to the same, Are little or nothing comforted therewith, yea, though the time of life be almost expired, that one foot is even in the graven already,
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The matter of the exhortation is (meate) which is declared, 1. By the effect or efficacie proceeding from the immortall nature thereof, [ which endureth to eternall life.
The matter of the exhortation is (meat) which is declared, 1. By the Effect or efficacy proceeding from the immortal nature thereof, [ which Endureth to Eternal life.
] This Authority and Office of the Sonne is confirmed, by the primarie or principall cause thereof, that is, the Assignement and Designement of the Father, according to the euerlasting decree of his counsell, in calling him, [ for him hath the Father sealed.
] This authority and Office of the Son is confirmed, by the primary or principal cause thereof, that is, the Assignment and Designment of the Father, according to the everlasting Decree of his counsel, in calling him, [ for him hath the Father sealed.
But for meate. ] Meate, in this place, is quite opposite and contrary to the former, signifying metaphorically in generall all things belonging to newnesse of life;
But for meat. ] Meat, in this place, is quite opposite and contrary to the former, signifying metaphorically in general all things belonging to newness of life;
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For as the body is fed with meate, so the soule is fed by the word of God, through the efficacy and vertue of the spirit, which begetteth Faith in the soule, whereby the soule is quickened,
For as the body is fed with meat, so the soul is fed by the word of God, through the efficacy and virtue of the Spirit, which begetteth Faith in the soul, whereby the soul is quickened,
euen so our soules are regenerate, and borne a new of the word, and the spirit, not to temporall, but to eternall life. Which endureth to eternall life.
even so our Souls Are regenerate, and born a new of the word, and the Spirit, not to temporal, but to Eternal life. Which Endureth to Eternal life.
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for then is it liuely in op•ration, when the receiuer thereof, that before was dead, is now raised from death by the spirit, which as it gaue life to the first Chaos,
for then is it lively in op•ration, when the receiver thereof, that before was dead, is now raised from death by the Spirit, which as it gave life to the First Chaos,
Secondly, bodily meate must bee mortified by the body, which separateth the impure from the pure, conuerting the one into his owne substance and nature,
Secondly, bodily meat must be mortified by the body, which separateth the impure from the pure, converting the one into his own substance and nature,
As for example, Paul counted all things losse for the knowledge of Christ, and iudged them to bee but dung, that hee might win Christ, and bee found in him.
As for Exampl, Paul counted all things loss for the knowledge of christ, and judged them to be but dung, that he might win christ, and be found in him.
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For hee was of excellent education, perfectly instructed in the lawes of the Fathers, skilfull in diuers languages, by profession a Pharisee, not luke-warme,
For he was of excellent education, perfectly instructed in the laws of the Father's, skilful in diverse languages, by profession a Pharisee, not lukewarm,
For when as, in blinde zeale, riding toward Damascus hee was throwne beside his horse, being affrighted and astonished with the sudden light that shone about him,
For when as, in blind zeal, riding towards Damascus he was thrown beside his horse, being affrighted and astonished with the sudden Light that shone about him,
but hee reioyceth and glorieth in afflictions for Christs sake, yea, hee is content to suffer any thing, scourgings, imprisonments, shipwracks, perils of waters, of robbers, of the Iewes, of the Gentiles, of false brethren;
but he rejoices and Glorieth in afflictions for Christ sake, yea, he is content to suffer any thing, scourgings, imprisonments, Shipwrecks, perils of waters, of robbers, of the Iewes, of the Gentiles, of false brothers;
to suffer wearinesse, painefulnesse, watching, hunger, thirst, colde, nakednesse, stonings, fire, sword, if so bee that by any meanes hee might attaine to the resurrection of the dead.
to suffer weariness, painfulness, watching, hunger, thirst, cold, nakedness, stonings, fire, sword, if so be that by any means he might attain to the resurrection of the dead.
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and life of man ▪ out of naturall into spirituall, out of corruptible into incorruptible, out of earthly into heauenly, out of temporall into eternall.
and life of man ▪ out of natural into spiritual, out of corruptible into incorruptible, out of earthly into heavenly, out of temporal into Eternal.
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but spirituall meate, which is the Gospell, is as gold, purified seauen times in the fire, seperated from all impurity, much more then gold can bee by the skill of the cunning Alchimist, mortifying and preparing vs, to conuert vs into the nature of it selfe.
but spiritual meat, which is the Gospel, is as gold, purified seauen times in the fire, separated from all impurity, much more then gold can be by the skill of the cunning Alchemist, mortifying and preparing us, to convert us into the nature of it self.
Wee serue our selues of bodily food, but this meate must serue it selfe of vs, else wee doe adulterate the same, applying it carnally to our condemnation,
we serve our selves of bodily food, but this meat must serve it self of us, Else we do adulterate the same, applying it carnally to our condemnation,
euen as the Iewes adulterated this miracle of our Sauiour, making no other vse thereof, than to serue their bodily turnes of it, the filling of their bellies.
even as the Iewes adulterated this miracle of our Saviour, making no other use thereof, than to serve their bodily turns of it, the filling of their bellies.
and counterfaite shewes of profession, as they are subtile to defend and excuse their wicked and most vngodly doings, hauing Scripture and reasons as ready at command as Arrius the hereticke,
and counterfeit shows of profession, as they Are subtle to defend and excuse their wicked and most ungodly doings, having Scripture and Reasons as ready At command as Arius the heretic,
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Satan neuer playd his part, his Deuills part so kindly, as when hee drew arguments of perswasion out of the Scriptures, thereby to induce Christ to sinne, contrary to the Scriptures.
Satan never played his part, his Devils part so kindly, as when he drew Arguments of persuasion out of the Scriptures, thereby to induce christ to sin, contrary to the Scriptures.
Let such sophisticall hypocrites take heede how they carnalize the Gospell, and profession of religion, that is, serue their owne turnes of it, eyther for profit or vaineglory, as the common practise is.
Let such sophistical Hypocrites take heed how they carnalize the Gospel, and profession of Religion, that is, serve their own turns of it, either for profit or vainglory, as the Common practice is.
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so much more foolish are they, euen the Deuills fooles, not considering how that by this way, hee serueth himselfe of them. Now to conclude this point.
so much more foolish Are they, even the Devils Fools, not considering how that by this Way, he serveth himself of them. Now to conclude this point.
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] Hee calleth himselfe the Sonne of man, not purposely to signifie vnto them, that he is the Son of Adam, Abraham, Dauid, Mary, but heereby hee intimateth his godhead vnto them, recalling them from the view of his man-hood, to the consideration of his God-head,
] He calls himself the Son of man, not purposely to signify unto them, that he is the Son of Adam, Abraham, David, Marry, but hereby he intimateth his godhead unto them, recalling them from the view of his manhood, to the consideration of his Godhead,
First, the body of Christ was formed of the sanctified substance of the Virgin, and without the knowledge of man, that his reasonable soule might come to an vndefiled vessell, instrument,
First, the body of christ was formed of the sanctified substance of the Virgae, and without the knowledge of man, that his reasonable soul might come to an undefiled vessel, Instrument,
Secondly, the humane soule of Christ was sanctified and replenished with the gifts of the spirit aboue measure, to bee a fitting instrument for the God-head.
Secondly, the humane soul of christ was sanctified and replenished with the Gifts of the Spirit above measure, to be a fitting Instrument for the Godhead.
and man-hood, with their properties and actions in one person, hee being man on earth, may be said to be in heauen, that is, in respect of the person to which the God-head is inseparably communicated, which is in heauen, and euery where.
and manhood, with their properties and actions in one person, he being man on earth, may be said to be in heaven, that is, in respect of the person to which the Godhead is inseparably communicated, which is in heaven, and every where.
For three dayes and three nights were already passed, and the starres were made on the fourth day, Gen. 1. 14. So the God-head of Christ was before the manhood, which was incarnate in the yeare of the world. 3962.
For three days and three nights were already passed, and the Stars were made on the fourth day, Gen. 1. 14. So the Godhead of christ was before the manhood, which was incarnate in the year of the world. 3962.
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because the light thereof is in this or that place, yea the vitall power also, whereby euery thing doth liue and mooue, which is not separable from the Sunne,
Because the Light thereof is in this or that place, yea the vital power also, whereby every thing does live and move, which is not separable from the Sun,
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Moreouer, this authority and office of the Sonne is confirmed by the principall cause thereof, [ for him hath the Father sealed.) God the Father decreed in his euerlasting counsell the office of mediation of the Sonne,
Moreover, this Authority and office of the Son is confirmed by the principal cause thereof, [ for him hath the Father sealed.) God the Father decreed in his everlasting counsel the office of mediation of the Son,
Seeing that Christ alone is the spence or storehouse of spirituall foode, wee learne whether wee are to repaire for bread in our spirituall hunger and thirst.
Seeing that christ alone is the spence or storehouse of spiritual food, we Learn whither we Are to repair for bred in our spiritual hunger and thirst.
and by our Art and industry worke it into immediate foode, which so soone as it commeth into the stomacke, is fet from thence into euery part of the body,
and by our Art and industry work it into immediate food, which so soon as it comes into the stomach, is fetched from thence into every part of the body,
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Therefore there can no bread of life bee gathered out of this world, but the liuing bread must come downe from heauen, that must quicken and sustaine the soule to eternall life.
Therefore there can no bred of life be gathered out of this world, but the living bred must come down from heaven, that must quicken and sustain the soul to Eternal life.
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It is liuing bread, not onely because it hath life in it selfe, but also because it giueth life vnto vs which are dead, which worldly bread cannot doe.
It is living bred, not only Because it hath life in it self, but also Because it gives life unto us which Are dead, which worldly bred cannot do.
but this liuing bread commeth to a dead stomacke, to giue not onely foode, but life also to the same, which it doth by the spirit which quickneth whom hee will.
but this living bred comes to a dead stomach, to give not only food, but life also to the same, which it does by the Spirit which Quickeneth whom he will.
And hee that hath the spirit, hath life, from whence proceedeth spirituall hungar, and thirst, and consequently spirituall digestion of Christ, the liuing bread:
And he that hath the Spirit, hath life, from whence Proceedeth spiritual hunger, and thirst, and consequently spiritual digestion of christ, the living bred:
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Therefore let vs not labour for bodily meate, pampering and fulfilling too much the brutish appetites of those corruptible carkasses, which are a burthen and wearisomnesse to the sanctified soule.
Therefore let us not labour for bodily meat, pampering and fulfilling too much the brutish appetites of those corruptible carcases, which Are a burden and wearisomeness to the sanctified soul.
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Let vs rather labour to suppresse the intemperate and inordinate desires, and lusts thereof, least that obeying them in the lusts thereof, wee be transformed into the nature of euill beasts,
Let us rather labour to suppress the intemperate and inordinate Desires, and Lustiest thereof, lest that obeying them in the Lustiest thereof, we be transformed into the nature of evil beasts,
Moreouer, whatsoeuer it is, it dyeth and perisheth together with the braine, not helping forward the soule one haire bredth towards the attainment of eternall blisse;
Moreover, whatsoever it is, it Dies and Perishes together with the brain, not helping forward the soul one hair breadth towards the attainment of Eternal bliss;
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Let vs labour for the spirit of Regeneration, that wee may bee deliuered from the bondage of corruption, into the glorious liberty of the sonnes of God: This is true liberty.
Let us labour for the Spirit of Regeneration, that we may be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God: This is true liberty.
Which meate, the Sonne of man, Iesus Christ hath giuen vnto vs, euen the Sonne of God incarnate and made man, hee is the spence and store-house, out of which wee must receiue this euerlasting foode:
Which meat, the Son of man, Iesus christ hath given unto us, even the Son of God incarnate and made man, he is the spence and storehouse, out of which we must receive this everlasting food:
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Neither the Law, nor the prudent, nor the wise, nor the Scribe, nor the disputer of this world can affoord any part of this euerlasting food vnto vs. These are drye, barren, hungry, and fainty deserts.
Neither the Law, nor the prudent, nor the wise, nor the Scribe, nor the disputer of this world can afford any part of this everlasting food unto us These Are dry, barren, hungry, and fainty deserts.
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For thus hath God the Father decreed in his euerlasting counsell, and called him from all eternity, that through the assumption and mediation of the man-hood, hee should conuey this immortall meate,
For thus hath God the Father decreed in his everlasting counsel, and called him from all eternity, that through the Assump and mediation of the manhood, he should convey this immortal meat,
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but hee that was sent of God, who heereby testified of his Sonne, that by beleeuing in the Sonne, wee might haue life through him, not through our selues, nor any other. FINIS.
but he that was sent of God, who hereby testified of his Son, that by believing in the Son, we might have life through him, not through our selves, nor any other. FINIS.
