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 Mr. Zacharie Boyd, preacher of Gods word, at Glasgovv.
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:
A SERMON OF PREPARATION TO THE COMMUNION. PREACHED THE THIRD OF MAY 1628. THE TEXTE. JOHN 6. V. 27. LABOUR not for the meat which Perishes, but for the meat which Endureth unto everlasting life, which the Son of man shall give unto you:
* 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.
* As the Apryle showers go before the May flowers, so must our tears trickle before our Triumphos: we must sweat before we climb up the everlasting hills, and sorrow before we sing: we must groan before we glory, and we must fast before we feast.
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.
feast upon Heavenly things, labour for the meat which Endureth to life everlasting, etc. Seeing this day of preparation is a fasting day, J shall content me with the First part of my text, reserving the rest unto the day of the feast.
That wee may the better vnderstand this dayes text, we shall first consider breefly the whole matter of this Chapter, that thereafter we may see vpon what occasion Christ teached the people the wordes of my text.
That we may the better understand this days text, we shall First Consider briefly the Whole matter of this Chapter, that thereafter we may see upon what occasion christ teached the people the words of my text.
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In the first part we see a miracle of fiue thousand men fedde with fiue loaues, whereof the fragments after all were satisfied, did fill twelue baskets: * Thus every bread did feede a thousand,
In the First part we see a miracle of fiue thousand men fed with fiue loaves, whereof the fragments After all were satisfied, did fill twelue baskets: * Thus every bred did feed a thousand,
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Jn the second part wee haue a miraculous walking of Christ vpon the sea of Tiberias, or of Genezaret: For to speake this by the way, this sea was neither the Ocean nor the Mediterranean sea, but a lake of fourteene or fifteene miles of length,
John the second part we have a miraculous walking of christ upon the sea of Tiberias, or of Genezaret: For to speak this by the Way, this sea was neither the Ocean nor the Mediterranean sea, but a lake of fourteene or fifteene miles of length,
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So soone as they came to him, they vttered many faire wordes, Rabbi, (said they,) when camest thou hither? These were very faire words; But what cared Christ for faire words? GOD regardeth not flattering lips:
So soon as they Come to him, they uttered many fair words, Rabbi, (said they,) when camest thou hither? These were very fair words; But what cared christ for fair words? GOD Regardeth not flattering lips:
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All the colour of his devotion is not from the silver of sinceritie, but from silver drosse, the heart vnderneath being nothing but lyke a naughtie sheard: Such one day,
All the colour of his devotion is not from the silver of sincerity, but from silver dross, the heart underneath being nothing but like a naughty shore: Such one day,
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If the motion bee from the belly, it will be a slow motion: * Of such may be said that which the Apostle saith of the men of Candie out of one of their owne Prophets or Poets.
If the motion be from the belly, it will be a slow motion: * Of such may be said that which the Apostle Says of the men of Candie out of one of their own prophets or Poets.
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* Hee that beginneth his prayer with giue vs this day our dayly bread, hath litle care of Our Father which art in Heaven, lesse vnderstandeth hee for thine is the Kingdome, the power and the glory.
* He that begins his prayer with give us this day our daily bred, hath little care of Our Father which art in Heaven, less understandeth he for thine is the Kingdom, the power and the glory.
If man could truely think that GOD had a kingdome, he would first seeke the kingdome of GOD, being assured that GOD would cast all other things vnto him.
If man could truly think that GOD had a Kingdom, he would First seek the Kingdom of GOD, being assured that GOD would cast all other things unto him.
* As for meate, consider the fowles of the aire, those birds in the morning chirp before God for meate, and the blessed LORD openeth his pantrie, and giveth to them their breakfast, and after their dinner, and last of all their supper, which haueing gotten, at night they flee to their bush, as to their bed, and before they put their head vnder their wings for to sleepe, they chirp a litle to God againe, which is their grace after meate, and also a sort of evening prayer, whereby they commit themselues to their makers keeping.
* As for meat, Consider the fowls of the air, those Birds in the morning chirp before God for meat, and the blessed LORD Openeth his pantry, and gives to them their breakfast, and After their dinner, and last of all their supper, which having got, At night they flee to their bush, as to their Bed, and before they put their head under their wings for to sleep, they chirp a little to God again, which is their grace After meat, and also a sort of evening prayer, whereby they commit themselves to their makers keeping.
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Let the most learned sit downe at the feete of this great Gamaleel. The men to whom Christ speaketh heere, were men from whom hee had withdrawen him selfe,
Let the most learned fit down At the feet of this great Gamaleel. The men to whom christ speaks Here, were men from whom he had withdrawn him self,
yea before hee came to them with instructions, he reproveth them boldly in the face, as Paul withstood Peter, declaring plainely vnto them that they walked not vprightly,
yea before he Come to them with instructions, he Reproveth them boldly in the face, as Paul withstood Peter, declaring plainly unto them that they walked not uprightly,
* The Lord himselfe teached his Prophet Elijah how to teach his stif-necked people, and that by the forme of his comming vnto him at Horeb, for to giue warning to the Prophet of his comming, hee sent before him three grimme, and austere messengers:
* The Lord himself teached his Prophet Elijah how to teach his Stiffnecked people, and that by the Form of his coming unto him At Horeb, for to give warning to the Prophet of his coming, he sent before him three grim, and austere messengers:
the tempests of wrath must blow first with a galewind, and after with fearefull threatnings, the rebellious hearts must bee shaken as with an Earthquake: Jf all that moue not, the preacher must open vp Hell, and let wicked soules see those vnquenchable brimstone flammes of fire smoking with fearefull vengeance.
the tempests of wrath must blow First with a galewind, and After with fearful threatenings, the rebellious hearts must be shaken as with an Earthquake: If all that move not, the preacher must open up Hell, and let wicked Souls see those unquenchable brimstone flames of fire smoking with fearful vengeance.
as with a mighty wind, and after that they haue quaked for feare, if all that worke not, wee must consider the fearefull flammes wherewith the wicked shall be scorcthed, the cause of everlasting weeping & gnashing of teeth.
as with a mighty wind, and After that they have quaked for Fear, if all that work not, we must Consider the fearful flames wherewith the wicked shall be scorcthed, the cause of everlasting weeping & gnashing of teeth.
* Such a soule as is shaken with winds, and quaketh for feare, and trembleth at the fire of God his ' wrath, is most meete to meete with God into the calme.
* Such a soul as is shaken with winds, and quaketh for Fear, and Trembleth At the fire of God his ' wrath, is most meet to meet with God into the Cam.
and thereafter condemne our selues, if wee would haue God to absolue vs. Christ first spake roughly to the Cananitish woman, calling her a dogge; but after hee had made her content to creepe for a crum,
and thereafter condemn our selves, if we would have God to absolve us christ First spoke roughly to the Canaanite woman, calling her a dog; but After he had made her content to creep for a crumb,
That done, so soone as by reproofes & rough speaches hee hath affraighted vs, and humbled our hearts, he being touched with their dolours, is so moved, that hee can no more refraine from discovering himselfe vnto vs, he cryeth out to our soules I am Ioseph, J am Iesus your brother;
That done, so soon as by reproofs & rough Speeches he hath affraighted us, and humbled our hearts, he being touched with their dolours, is so moved, that he can no more refrain from discovering himself unto us, he Cries out to our Souls I am Ioseph, J am Iesus your brother;
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* Againe let vs consider heere those men did only follow Christ for loaues: They sought nothing but bread, and yet behold heere they get better than bread, viz. instructions from CHRIST,
* Again let us Consider Here those men did only follow christ for loaves: They sought nothing but bred, and yet behold Here they get better than bred, viz. instructions from CHRIST,
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Those men followed him only for their belly, and behold how hee feedeth their soules by the preaching of the word, instructing them for what they should not labour, and for what they should labour.
Those men followed him only for their belly, and behold how he feeds their Souls by the preaching of the word, instructing them for what they should not labour, and for what they should labour.
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but Christ never toiled without any taking: Though at the beginning, while CHRIST preached vpon my text, his auditors cared for nothing but their belly: J am assured that before his Sermon was ended;
but christ never toiled without any taking: Though At the beginning, while CHRIST preached upon my text, his Auditors cared for nothing but their belly: J am assured that before his Sermon was ended;
some of them cast their bellyes behind their backs, for to seeke the food of their * There is not a preaching preached but some gracious pickle falleth vpon some heart, lyke well prepared ground.
Some of them cast their bellies behind their backs, for to seek the food of their * There is not a preaching preached but Some gracious pickle falls upon Some heart, like well prepared ground.
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* The preaching of the word is like sowing, when the sower hath put his sheete about his necke, he casteth the seed from him, not thinking that every pickle that commeth ' out of his hand shall take root: No not:
* The preaching of the word is like sowing, when the sour hath put his sheet about his neck, he Cast the seed from him, not thinking that every pickle that comes ' out of his hand shall take root: No not:
Some fall vpon stones, some vpon the way, some among thornes; scarsly doth the fourth pickle of that which was sowen come to the sheafe, for the hope of the fourth pickle the sower will bee content to losse three, the fourth by its incresse, being able to cause him sing, when he shall bring his sheaues with him.
some fallen upon stones, Some upon the Way, Some among thorns; scarcely does the fourth pickle of that which was sown come to the sheaf, for the hope of the fourth pickle the sour will be content to loss three, the fourth by its incresse, being able to cause him sing, when he shall bring his sheaves with him.
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* As the sower singeth for joy while he reapeth the incresse but of the fourth, so must the Teacher be glad if every fourth word of his sermon doe good,
* As the sour sings for joy while he reapeth the incresse but of the fourth, so must the Teacher be glad if every fourth word of his sermon do good,
if yee haue your heart vpon the world, yee can not be carefull for the Heavens, if yee labour for bellycheere, yee will neglect the soules food, and therefore my counsell is that yee labour not for the meate that perisheth.
if ye have your heart upon the world, ye can not be careful for the Heavens, if ye labour for bellycheere, ye will neglect the Souls food, and Therefore my counsel is that ye labour not for the meat that Perishes.
Caelum cupere nequimus nisi prius terra sordescat, wee can not desire the Heavens, till the earth seeme vile vnto vs. The heart of man will die if it bee cloven or halfed.
Caelum cupere nequimus nisi prius terra sordescat, we can not desire the Heavens, till the earth seem vile unto us The heart of man will die if it be cloven or halfed.
Should any tyme bee wherein the thought of any worldly thing should over-master within our hearts the thoughts of our God? Shall the spirit of God stand like a Page for to waite vpon thy worldly cogitations, which•all should bee servants to the least motions of that spirit? God that made the world before thou was, will not bee a servant to waite vpon the world which should waite vpon him.
Should any time be wherein the Thought of any worldly thing should overmaster within our hearts the thoughts of our God? Shall the Spirit of God stand like a Page for to wait upon thy worldly cogitations, which•all should be Servants to the least motions of that Spirit? God that made the world before thou was, will not be a servant to wait upon the world which should wait upon him.
* Jf Cesar get that which is Cesars, shall God want that which is Gods? The heart must not halt betweene God and Baal, as though men would giue to God, to the deuill the flesh and the world their day about.
* If Cesar get that which is Caesars, shall God want that which is God's? The heart must not halt between God and Baal, as though men would give to God, to the Devil the Flesh and the world their day about.
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* If the Master of the Schoole should every morning, nay but every afternoone say to his Schollers, close your bookes, pine not your selues any more, it is eneugh read, they would think euery after-noone like a lubile: Heere then be good newes for sluggards: heere is an excuse for all these that are ydle. Behold the LORDS Command:
* If the Master of the School should every morning, nay but every afternoon say to his Scholars, close your books, pine not your selves any more, it is eneugh read, they would think every afternoon like a jubilee: Here then be good news for sluggards: Here is an excuse for all these that Are idle. Behold the LORDS Command:
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the Trevants, sluggards, and idle Drones would labour, yea, fight for to maintai•e the trueth of this Text. What then? Doeth CHRIST discharge men to labour? No not.
the Trevants, sluggards, and idle Drones would labour, yea, fight for to maintai•e the truth of this Text. What then? Doth CHRIST discharge men to labour? No not.
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woe to thee that is idle, for who is idle, he is in the Schoole of wickednesse learning to doe ill, nihil agendo malè agere discimus, by doing nothing wee learne to doe ill.
woe to thee that is idle, for who is idle, he is in the School of wickedness learning to do ill, nihil Agendo malè agere discimus, by doing nothing we Learn to do ill.
otherwise if thou eate, the curse of God shall goe downe into thy belly, like the waters of jealousie, which shall make thy bellie to swell and thy thigh to rotte.
otherwise if thou eat, the curse of God shall go down into thy belly, like the waters of jealousy, which shall make thy belly to swell and thy thigh to rotten.
Thou will say to mee, I am a gentle-man: and what should I doe? Was not Adam a gentle-man, who was the King of the whole earth, the deare darling of God before his fall? And yet even before hee sinned, GOD would not haue him to sit ydle:
Thou will say to me, I am a gentleman: and what should I do? Was not Adam a gentleman, who was the King of the Whole earth, the deer darling of God before his fallen? And yet even before he sinned, GOD would not have him to fit idle:
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naye his Calling was to bee a Gardener: Scripture •aith, And the Lord God tooke the man and put him into the garden of Eden to dresse it, and to keepe it: But after that hee had sinned, the Lord laide a harder taske vpon him:
nay his Calling was to be a Gardener: Scripture •aith, And the Lord God took the man and put him into the garden of Eden to dress it, and to keep it: But After that he had sinned, the Lord laid a harder task upon him:
* Was not Noah a gentleman? was hee not the first father of the newe World? and yet hee laboured in a vine-yeard: Scripture calleth him a husband man. Was not Iacob a gentle-man? and yet hee keept sheepe:
* Was not Noah a gentleman? was he not the First father of the new World? and yet he laboured in a vineyard: Scripture calls him a husband man. Was not Iacob a gentleman? and yet he kept sheep:
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Most men seeke more after earthly trashes, than after heavenly treasures. * That this is true, I shall by one argument inforce it vpon your consciences:
Most men seek more After earthly trashes, than After heavenly treasures. * That this is true, I shall by one argument enforce it upon your Consciences:
Tell mee I pray you, if his Maiestie should cause proclaime at your crosse, that who in Burgh and Barronie should come to the Church-yard at such a houre, they should haue both their houses and lands made free for their lifetime, and that without any cost:
Tell me I pray you, if his Majesty should cause proclaim At your cross, that who in Burgh and Barronie should come to the Churchyard At such a hour, they should have both their houses and Lands made free for their lifetime, and that without any cost:
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* But alas doe men so labour for the graces of GOD? There is not a preaching but while the Bell ringeth it cryeth, Come to GOD his house and receiue a Kingdome, come and receiue grace and glory: But I appeale to your owne Conscience how little a businesse will hinder you from comming for to receiue such offers.
* But alas do men so labour for the graces of GOD? There is not a preaching but while the Bell ring it Cries, Come to GOD his house and receive a Kingdom, come and receive grace and glory: But I appeal to your own Conscience how little a business will hinder you from coming for to receive such offers.
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* Mother Martha hath many Children which troubleth themselues about many things, but fewe can learn of Marie to make choise of the best part, which shall never bee taken from them:
* Mother Martha hath many Children which Troubles themselves about many things, but few can Learn of Marry to make choice of the best part, which shall never be taken from them:
and cats, whereas like Royall Eagles, they should conveene about the body of IESVS, according to that saying of CHRIST, wheresoever the carcase is, there will the Eagles bee gathered together:
and cats, whereas like Royal Eagles, they should convene about the body of JESUS, according to that saying of CHRIST, wheresoever the carcase is, there will the Eagles be gathered together:
But heere some may object and say, what needed CHRIST to teach those men, not to labour for their meate? It would seeme that they followed him for to eschue labour:
But Here Some may Object and say, what needed CHRIST to teach those men, not to labour for their meat? It would seem that they followed him for to eschew labour:
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There bee many idle men who labour more for the meate which perisheth, then these labourers, that in most painefull labour winne their bread with the sweat of their browes:
There be many idle men who labour more for the meat which Perishes, then these labourers, that in most painful labour win their bred with the sweat of their brows:
The auditours of his Sermon, were men addicted vnto their belly, to filthy panch pleasures: Behold heere according as hee saw their sinne, he fitted his reproofe, discharging them to bee so carefull for perishing things.
The Auditors of his Sermon, were men addicted unto their belly, to filthy paunch pleasures: Behold Here according as he saw their sin, he fitted his reproof, discharging them to be so careful for perishing things.
* 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:
* This was the soar of the daughters of Zion, they walked with outstreched necks; for this cause the LORD plagued them with scabbed crowns: Others have soar eyes, whose eyes Are full of adultery:
* 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:
* Others have scabbed ears, which Scripture calls itching ears: Others have the water-canker in their Mouth, which quenches 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 despite:
* 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,
* Others like the men of our text, have the boil on the belly, which is gluttony: Pass from the crown to the Sole, from the Cataracts of the fingers,
* 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 Persons predominant sin is the whores forehead, lance that the day, and let out the putrefaction before thou presume to come to morrow to this holy table:
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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:
and request him to lance by his Spirit and his word, that thy tongue, now thy shame, may become thy glory: * Thou whose throat hath been full of botches, hold up the gorge-pipe to the LORD, entreating him to cleanse it from its sepulchral corruptions: * Thou who hast under thy arm hold a bag of Putrified thoughts, away with them, cast the care of back and belly upon the LORD:
* 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?
* Seeing such a number ran After CHRIST, an abject man in the world, and that but for loaves, what would they have done to Another for dainties and delicate cheer?
* 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:
* Satan Thought that CHRIST had been a man come to seek himself in the world, and Therefore for to allure him to come to his service, he offered him all the kingdoms of the world:
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;
In their following christ for loaves, for which they were reproved, I gather a Doctrine of great reproof for Scotland; While we hear of those men that followed christ only for loaves;
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.
like Dogs, following a man for bred, ye think not well of them, and indeed they Are branded Here with a shameful reproach, that they followed the Lord more for bred than for himself.
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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:
many not only gave not thanks to the Father of Mercies, but cried that he would curse their mother the earth: that henceforth she should become barren. * we have dishonoured God our Father, we have cursed our Mother in this Land, and all this was Because God had multiplied our loaves:
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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:
are there any Mother's in this land more tender hearted than were the mother's of Israel, the daughters of Sarah? Yet Some of them in their hunger, did eat their own Children:
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* 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:
* Yea the mother which for the distress of Famine, had parted with child, took up the child that was of a span long which she did eat in her great distress:
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.
This moved leremie the man that saw those afflictions to cry, My eyes do fail with tears, my bowels Are troubled, my liver is poured upon the earth.
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,
but that the lamentations of God his Book Are but feigned Tragedies, or painted Sorrows invented for to make Others to mourn At the reading and seeing thereof,
LET vs now take good heed how the Lord heere calleth all this worlds cheare, hee calleth it the meate which perisheth: * Christ speaking of all the meat that entereth in at the mouth, that it passeth out againe, NONLATINALPHABET, that is to say, is cast out into the draught, a filthie place called NONLATINALPHABET, à seorsum sedendo, from mans sitting a part farre from all companie.
LET us now take good heed how the Lord Here calls all this world's cheer, he calls it the meat which Perishes: * christ speaking of all the meat that entereth in At the Mouth, that it passes out again,, that is to say, is cast out into the draught, a filthy place called, à seorsum sedendo, from men sitting a part Far from all company.
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All his wiles faile him, and doe what hee can, he findeth it to bee meat which perisheth: Though his throat were a mile long, at last peribit, it shall passe thorow:
All his wiles fail him, and do what he can, he finds it to be meat which Perishes: Though his throat were a mile long, At last Peribit, it shall pass thorough:
* Another againe will say, What a foole haue I beene to runne after the pleasures of my flesh, by blotting my good name, by scandalizing GOD his people, by shewing ill example,
* another again will say, What a fool have I been to run After the pleasures of my Flesh, by blotting my good name, by scandalizing GOD his people, by showing ill Exampl,
* There is nothing so stable in this world, but it is followed with a Page, called perish. That which is said heere of bread, may bee said of any other worldly things:
* There is nothing so stable in this world, but it is followed with a Page, called perish. That which is said Here of bred, may be said of any other worldly things:
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It passeth by, it flieth away, yea, which is most, it perisheth: What is pleasure but a perishing thing, that is purchased with paines? What is riches,
It passes by, it flies away, yea, which is most, it Perishes: What is pleasure but a perishing thing, that is purchased with pains? What is riches,
* All the things of this world which are most lyked of, are but transitorie tras•es: Let wicked men dreame of immortalitie in things belowe, all their best things their triumphes and their joyes, with all their excellencie, are but shewes and perishing shadowes which haue no abode:
* All the things of this world which Are most liked of, Are but transitory tras•es: Let wicked men dream of immortality in things below, all their best things their Triumphos and their Joys, with all their excellency, Are but shows and perishing shadows which have no Abided:
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Thus as yee see all things are but earthly things which perish ▪ * And which is more those Heavens which yee see so glorious, are not endowed with an everlasting vertue: No not:
Thus as ye see all things Are but earthly things which perish ▪ * And which is more those Heavens which ye see so glorious, Are not endowed with an everlasting virtue: No not:
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Why should we toile too much for to seeke those things which nill wee, will wee, shall perish? let vs not be too earnest to seeke any worldly thing which wee want, seeing after that we haue gotten it, it will not abide in vs:
Why should we toil too much for to seek those things which nill we, will we, shall perish? let us not be too earnest to seek any worldly thing which we want, seeing After that we have got it, it will not abide in us:
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Though wee could grippe the Heavens, and have the commandment of the two great iewelles of HEAVEN, the Sunne and Moone, What should wee haue but things that should perish? They shall perish.
Though we could grip the Heavens, and have the Commandment of the two great Jewels of HEAVEN, the Sun and Moon, What should we have but things that should perish? They shall perish.
Secondly as wee should not labour too earnestly to conquesse any worldly thing, neither should we be too carefull to keepe any thing, which either wee or others for vs haue conquessed:
Secondly as we should not labour too earnestly to conquesse any worldly thing, neither should we be too careful to keep any thing, which either we or Others for us have conquessed:
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But in the meanetime while hee is least aware, it flieth out of his hand and for all the annuell of his pleasures, yea both for stocke and brocke, hee hath nothing left but a regrate of losse.
But in the meantime while he is least aware, it flies out of his hand and for all the annual of his pleasures, yea both for stock and brock, he hath nothing left but a regrate of loss.
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and passe thorow, and yet wee think that what wee haue, shall for ever tarrie with vs. * I compare most men to keene players at Cardes and Dyce, They see others spend all their packe before them,
and pass thorough, and yet we think that what we have, shall for ever tarry with us * I compare most men to keen players At Cards and Dice, They see Others spend all their pack before them,
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and how it is but a vapour and as a tale that is told they would not so toile for a tale, labouring night and day with carking cares for things which shall perish and flie away as a dreame. One word before I end:
and how it is but a vapour and as a tale that is told they would not so toil for a tale, labouring night and day with carking Cares for things which shall perish and fly away as a dream. One word before I end:
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Dearely beloved, yee haue heard how I in my weake measure of gift, haue beene like * Iohn the Baptist this day, preparing the way of the LORD, by removing out of your hearts:
Dearly Beloved, ye have herd how I in my weak measure of gift, have been like * John the Baptist this day, preparing the Way of the LORD, by removing out of your hearts:
* Labour to search what good or ill intentions yee haue for times to come, and what sorrow yee haue for your bygone ill spent lyfe: Labour, labour in this;
* Labour to search what good or ill intentions ye have for times to come, and what sorrow ye have for your bygone ill spent life: Labour, labour in this;
* Wee must first then labour for to trye out our sinnes, after that we haue found them out, wee must mourne for them, wee must confesse them, abhorre them, detest them,
* we must First then labour for to try out our Sins, After that we have found them out, we must mourn for them, we must confess them, abhor them, detest them,
* If idlely we neglect this duetie, wee haue to feare a more painefull labour, viz. laborare morbo the hard labour of God his wrath and of many painfull and fearefull diseases; yea, and death it selfe:
* If idly we neglect this duty, we have to Fear a more painful labour, viz. laborare morbo the hard labour of God his wrath and of many painful and fearful diseases; yea, and death it self:
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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,
JOHN. 6. v. 27. Labour not for the meat which Perishes, but for the meat which Endureth to everlasting life, which the Son of man shall give unto you,
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:
This is our spiritual exercise painful to Flesh and blood in the best. The third labour, is Heavenly, which shall be our exercise in the life to come:
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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.
This labour is an everlasting praising of GOD without ceasing, which is so easy and so pleasant to the praisers that Scripture calls it a resting from our labours.
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In these wordes, I perceiue three chiefe things to bee considered, 1. for what wee should chiefely labour, viz. for the meate which endureth to everlasting life. 2. who is the giver of this meate, it is the sonne of man, in these wordes which the sonne of man shall giue vnto you.
In these words, I perceive three chief things to be considered, 1. for what we should chiefly labour, viz. for the meat which Endureth to everlasting life. 2. who is the giver of this meat, it is the son of man, in these words which the son of man shall give unto you.
In this appeareth heere the wisdome of CHRIST, in that after hee hath discharged men to labour for that which is not worthy their labour, hee clearly letteth them see for what aboue all things they should labour:
In this appears Here the Wisdom of CHRIST, in that After he hath discharged men to labour for that which is not worthy their labour, he clearly lets them see for what above all things they should labour:
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Hee dischargeth toiling for worldly thinges, before hee speake of spirituall labour: A wise man will not sowe amongst thornes: Worldly cares are but thornes.
He dischargeth toiling for worldly things, before he speak of spiritual labour: A wise man will not sow among thorns: Worldly Cares Are but thorns.
See how slow wee are for the obtaining of that which is good: Wee will not labour for thinges of worth, except that wee bee exhorted therevnto. Wee know not our wants:
See how slow we Are for the obtaining of that which is good: we will not labour for things of worth, except that we be exhorted thereunto. we know not our Wants:
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where is the wearied man that hath neede to bee requested to rest himselfe on a bed? What needeth a man that is hungry to bee desired to eate his meate while it is before him? While Christ himselfe was wearied at Sichar, hee sought a drink of water.
where is the wearied man that hath need to be requested to rest himself on a Bed? What needs a man that is hungry to be desired to eat his meat while it is before him? While christ himself was wearied At Sichar, he sought a drink of water.
and in diverse other places of Scripture, how wee must bee exhorted with commandement after commandement, for to seeke that which is best for our Soules:
and in diverse other places of Scripture, how we must be exhorted with Commandment After Commandment, for to seek that which is best for our Souls:
CHRIST must make an Oyas for to stirre vp men to come, and buy without money, that which is so precious that it can not bee bought for money, Ho! every one that thirsteth, Come yee to the waters,
CHRIST must make an Oyas for to stir up men to come, and buy without money, that which is so precious that it can not be bought for money, Ho! every one that Thirsteth, Come ye to the waters,
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and buy without money, may wee not say with the Prophet, But who hath beleived our report? * A little invitation will make vs come willingly to feast with our friend:
and buy without money, may we not say with the Prophet, But who hath believed our report? * A little invitation will make us come willingly to feast with our friend:
* This new forme of spending the time in prefaces, declareth plainely that w• haue begun to loath that which we should loue. * This should make vs to feare that within a little space, both Prefaces and Preachings shal• bee taken from vs,
* This new Form of spending the time in prefaces, Declareth plainly that w• have begun to loath that which we should love. * This should make us to Fear that within a little Molle, both Prefaces and Preachings shal• be taken from us,
As for the first, If we would know what labour is enjoyned heere, let vs remember what in the former Sermon was forbidden in labouring for perishing meat:
As for the First, If we would know what labour is enjoined Here, let us Remember what in the former Sermon was forbidden in labouring for perishing meat:
while CHRIST commandeth vs to labour for this meate of lyfe: hee willeth vs both to labour with body & soule, both with heart and with hand: Nothing without or within vs must bee away from GOD his seruice:
while CHRIST commands us to labour for this meat of life: he wills us both to labour with body & soul, both with heart and with hand: Nothing without or within us must be away from GOD his service:
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* Shall a man be so carefull as to want sleepe for to keepe sheepe, and shall hee not be much more carefull for to keepe his soule? Shall a man labour for to please a man,
* Shall a man be so careful as to want sleep for to keep sheep, and shall he not be much more careful for to keep his soul? Shall a man labour for to please a man,
& shall he not much more labour for to please his GOD? Shall a man labour for his backe and his belly? and shall hee take no paines for his silly soule? Shall a man highly esteeme things which perish,
& shall he not much more labour for to please his GOD? Shall a man labour for his back and his belly? and shall he take no pains for his silly soul? Shall a man highly esteem things which perish,
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* Before thou speake of any matter of weight, vp with thy heart and eyes to the HEAVENS, saying with a sigh, LORD direct mee in that which I am for to speake:
* Before thou speak of any matter of weight, up with thy heart and eyes to the HEAVENS, saying with a sighs, LORD Direct me in that which I am for to speak:
All men thinke, that if a man learne not to be a Scholler in his youth, that it is no more time in the age of threescore to begin his A B C: Such a man needed not to thinke for to bee a Minister.
All men think, that if a man Learn not to be a Scholar in his youth, that it is no more time in the age of threescore to begin his A B C: Such a man needed not to think for to be a Minister.
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but let them be once free of their affliction, incontinent it is seene how they returne to their old byas againe, like dec•itfull bowes. Who is more penitent in appearance than a theefe,
but let them be once free of their affliction, incontinent it is seen how they return to their old bias again, like dec•itfull bows. Who is more penitent in appearance than a thief,
while hee goeth to the gibbet? But let him once loose, it will bee seene that hee cannot refraine, * A long contracted habite is not removed in a short space.
while he Goes to the gibbet? But let him once lose, it will be seen that he cannot refrain, * A long contracted habit is not removed in a short Molle.
Thirdly, as wee must labour early and earnestly for spirituall things, so must wee labour constantly: If a righteous man fall away, GOD saith that hee will no more remember his bygone righteousnesse.
Thirdly, as we must labour early and earnestly for spiritual things, so must we labour constantly: If a righteous man fallen away, GOD Says that he will no more Remember his bygone righteousness.
Some will put their finger in their eye, and wring out some teares, which like Popish holy water, (as they thinke,) shall cleanse them from all bygone wickednesse;
some will put their finger in their eye, and wring out Some tears, which like Popish holy water, (as they think,) shall cleanse them from all bygone wickedness;
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This fond conceit joyning it selfe with the corruption of concupiscence into the heart, overmastereth the good motions and vitall spitits that are within.
This found conceit joining it self with the corruption of concupiscence into the heart, overmastereth the good motions and vital spitits that Are within.
In all the time of labouring for grace and good things, wicked men are as if they were in the stockes: They will begin, but they can not continue. * Away with faire beginnings which are not backed with perseverance: To Thyatira GOD said, that which yee haue already, hold fast till I come:
In all the time of labouring for grace and good things, wicked men Are as if they were in the stocks: They will begin, but they can not continue. * Away with fair beginnings which Are not backed with perseverance: To Thyatira GOD said, that which ye have already, hold fast till I come:
THE thing heere for which wee are commanded to labour, is meat: It is distinguished by a speciall propertie or effect, it endureth to everlasting lyfe. The doctrine is this:
THE thing Here for which we Are commanded to labour, is meat: It is distinguished by a special property or Effect, it Endureth to everlasting life. The Doctrine is this:
what then shall wee refuse to labour for the Soule, which is much more precious than the body? * Alas too many after they haue stuffed their belly remember little that their soule is fasting:
what then shall we refuse to labour for the Soul, which is much more precious than the body? * Alas too many After they have stuffed their belly Remember little that their soul is fasting:
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Now let vs consider what is the propertie of this meat, for which we are commanded to labour, it is this viz. durable: It is so durable that it feedeth to everlasting life. This meate hath many good properties:
Now let us Consider what is the property of this meat, for which we Are commanded to labour, it is this viz. durable: It is so durable that it feeds to everlasting life. This meat hath many good properties:
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* 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:
* This bred LORD Carrieth such a virtue with it, that it makes the bred of the LORD the outward element, to have a Sweeten relish in the Mouth of the receiver, then Common bred:
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:
so did this spouse, while she found her self so ravished with love, that her heart began to faint, stay me with flaggons (said she,) Comfort me with Apples, for I am sick of love:
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.
See how she cried for a flagon of wine for to drink, and for Apples of Comfort for to savour, whereby her heart might be strengthened in the sickness of love.
* 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,
* Let us entreat the LORD, that he would cover us all together Here with the Banner of his love, whereby we may be moved to love GOD above all things,
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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,
and our neighbours as our self, till thy Soul be inwrapped in this Banner; see that thou come not to this Table; But so soon as thou shalt find thy heart sicken with the love of him,
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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:
for seeing the sickness of love is so sweet, how sweet must that drink be which heals the Soul of such sickness? What I say of drink, that I say of meat:
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,
these rotten words Are but stinking belches, which proceed from the rotten meat of damnation: If the bred Lord, this meat, whereof Here is mention, were in such men's hearts, the savour of life would be in their words,
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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.
If thy Soul Oh man, be a hungry Soul to day in this the lords his banketinghouse, thou shall find such a sweet savour of this meat, 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.
* The reek of CHRIST his body broken and prepared to be meat to thy Soul, and the reek of his blood coming out of his wounds shall refresh thee so, that thou shall wonder what a virtue it can be.
* 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;
* Shall the sighed of a brazen serpent Set upon a pole, a law ceremony be so powerful, for healing the deadly bite of a Serpent, and shall the ceremony of the Gospel be of a less virtue? * I will tell thee Oh man;
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:
Though his heart was not upright, yet Because he cowered and crouched outwardly and was afraid, the LORD pitied him and praised him ▪ saying to Elijah, See thou how Ahab Humbleth himself before me? Because he humbled himself I will not bring the evil in his days:
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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:
or sifting in the Chair of Scorner's, delighting in sin, vaunting and bragging of of their wickedness, taking no pains to mourn for their offending of GOD, in the name of IESUS CHRIST I excommunicate them from this holy Table:
* 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.
* Here I plainly declare unto them, that in stead of wholesome meat and drink, they shall eat and drink the rank poison of their own damnation.
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* 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,
* In Iudas his Sop was the Devil, or the Devil entered into him After the Sop: A strange thing, Sathan could never win in into the man, till he had got that Sop: Before the sop got, he had made many onsets,
* 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.
* Sathan may make many onsets on a profane man, but he never finds such a door of Entrance as when he finds him taking out of GOD his Servants hands the holy meat of the Sacrament: That is to him like the Traitors Sop: Thus the meat and drink of the Sacrament, which by GOD his Ordinance, is a most wholesome meat, both for soul and body, by the abuse thereof, becomes an eaten and drunken damnation. The third, Durable.
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,
It is so of all temporal things below, they Are not durable, but Are all sick of such a flux, that their present being in an instant is not worthy of the word of enduring: What is man his life Here,
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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:
The water of the well of Sichar, did quench men's thirst for a Molle, but there is a liquour in CHRIST, which being drunken shall banish thirst away for ever:
* 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:
* Let a man walk thorough all Countries, in Europe, Asia, and Africa, in no place shall he find either meat or medicine, that shall prolong his days beyond the date of the most vigorous the foure score year: The Manna which was Angels food, had not this property:
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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:
That is man needs not to die if he knew the use of the herb sage: But if men could take this Saviour for salviam, they should find that men need not to die At all:
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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:
This Saviour, is that spiritual Sage of Salvation? Wherefore should a man die, seeing GOD hath so loved the world, that he hath given his only son, that whosoever Believeth in him, should not perish, but have everlasting life:
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* 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,
* Now seeing ye Are presently invited to the LORDS banquet, a banquet not of dead meat, but of liuiug meat, which shall make your Souls to live for ever, my Counsel is that as yesterday,
* 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.
* Bred in Hebrew is called Lehem, from a word that signifies to fight, Because a man above all things earthly, will fight for his meat: If a man will fight for the food of his belly, what should he not do for to get meat to his Soul? Let us Therefore labour and wrestle with Iacob, Pouring our tears and Prayers, the armour of the Church, let us never let the LORD get rest, till we get that meat which Endureth to everlasting life.
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.
In this second part, we have to Consider, who is the giver of this meat, The giver is called the son of man, in these words which the son of man shall give you.
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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,
In regard of his Deity, as second person of the Trinity, He is the Son of GOD begotten of him, from all eternity, coequal and coessential to his Father, of whose glory he is the brightness,
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 became man like unto us in all things, sin only excepted: * So soon as the fullness of time Come, GOD sent forth his son made of a woman, conceived of a woman,
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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.
even GOD manifested in the Flesh a Son younger than marry his Mother, a Son older than Adam the Father of his Mother, a Son Eternal with his FATHER that begat him.
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:
why might he not make a man, and hew him out of a woman without the help of any man? He who could give a being unto nothing might also raise a nature of Some thing:
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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.
It is said Here that he is ordained for to give to us the meat which Endureth to everlasting life, in these words, which the son of man shall give unto you.
* 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;
* It is written of the men of Tyre and of Sidon, that knowing that Herod was highly displeased with them, they Come with one accord to him to seek peace;
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.
Secondly Because his humane nature is the Instrument, whereby he convoyeth life unto us * As the stock sends sap up from the root to the grafted, so the humanity of CHRIST, which is the stock of all the faithful, convoyeth life everlasting from the divine nature which is the root of all good things, all these who Are not ingrafted in him, Are like that wanton widow? who is disgraced with this, She is dead while she lives, that is, spiritually dead in a natural life.
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:
Sing skin for skin, and all that a man hath he will give it for this life, which is but a past of breath in his nostrils, an evanishing vapour, a wind that passes away and comes not again:
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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;
for what can a creature on earth deserve At GOD his hands on earth? If not on earth what can he deserve in HEAVEN? On earth I must be a beggar At GOD his door for bred to my belly, which GOD will destroy with the belly, I must seek it from GOD, not as due to me, but as his Alms;
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,
If it be so of this meat, how much more shall it be so of the meat of my text, which feeds to everlasting life? If man must labour for the meat of the earth with the sweat of his brows,
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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.
and yet, After all that done, must beg his bred from GOD, who can think, that any man can merit the meat which Endureth to everlasting life? Let us Learn of my text, that it is the gift of GOD, in these words, which the Son of Man shall give unto 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,
The use of this Doctrine is, that we thank GOD, who hath brought us out of Babylon, where the Doctrine of men merits, the Doctrine of Devils is publicly teached,
NOW in the last part of our Text, wee haue to considder who •a•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:
NOW in the last part of our Text, we have to Consider who •a•h appointed CHRIST, the giver of this meat, which feeds to everlasting life, This is Set down in these words, for him hath GOD the Father sealed:
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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.
Let us First Consider the word, and then we shall speak of the diverse uses of a Seal, last of all we shall draw a Doctrine with the use of application.
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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:
Because of the diverse uses of Seals, diverse things in Scripture Are called Seals, or as said to seal: Because the Seal of a Charter, is that whereby the rights therein Are confirmed and made authentic, Sacraments have been called Seals:
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,
According to this it is said of Abraham that he received the Seal of circumcision: Because that a missive Letter being once sealed, all that is written within the same can no more be seen,
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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.
So the things of GOD Are said to be sealed, which Are hid or concealed, According to this that Book of the Revelation, which none but the lamb could open, is said to have been sealed with seuen Seals.
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 is said to seal, and man is said to seal: of man his sealing, CHRIST speaks, saying, He that hath received his testimony hath Set to his seal that God is true, that is, He as it were subscribeth with his hand, the truth of GOD his word.
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;
Outwardly, when he makes them partakers of his Sacraments, viz. of Baptism or of the Supper: According to this, it is said of Abraham, when he was circumcised that he received the seal of Circumcision: Again inwardly by his Spirit, GOD is said to seal, when he makes his elect sure of his favour or of their Salvation;
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:
The children of GOD Are said to be sealed by the Spirit of promise, when the Spirit of GOD within them makes them sure of all that is promised unto them:
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.
In this my Text we have particularly to Consider, how GOD is said to Seal his Son, CHRIST IESUS, of whom it is said Here, Him hath GOD the Father sealed.
as a learned Interpreter saith, Persona quae personam pairis ad amussim refert: Sicut imago cerae impressa ad amussim refert imaginem in•culptam sigillo:
as a learned Interpreter Says, Persona Quae Personam pairis ad amussim refert: Sicut imago cerae impressam ad amussim refert imaginem in•culptam Sigillo:
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.
According to this, CHRIST the second person of the Trinity, is said to be sealed into an unspeakable manner by the Father, Because in him is the essential image of the Father.
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.
for as by his enemies Confessi, never man spoke as he spoke which was the word Seal, S. which his enemies could not deny he did among them the works which no other man could do, this was his work, Seal.
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.
Thirdly GOD the Father sealed our Saviour, when by his testimony from Heaven, he declared to the world that he was his Beloved son in whom he 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.
The Sealing properly understood Here, as Beza Thinketh denoteth two things, First that GOD endowed him with such a venture, whereof the like was in no other creature, for in him the fullness of the Godhead and essential image of the Father did so visibly appear, that who saw 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:
Secondly by the Sealing of CHRIST by the Father he understandeth a commission from the Father, given unto him for to come to the world and reconceal all repenting Sinners to their GOD:
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:
S. Chrysostom and Theophylactus refer this Sealing of the Son of man, by the Father to the testimonies whereby the Father from Heaven declared him to be his Son, particularly in those words, This is my Beloved Son, in whom I am well pleased:
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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,
This also we must Consider that the glorious works of christ, wherein the infinite virtue of GOD, did appear, were as a Seal, declaring to the world, that God the Father had appointed that man to be the Saviour of the world,
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,
that is, sealing Here is, a metaphor or Form of speech, taken from these that confirm the Authority of these whom they send, by a sealed charter or patent: * According to this the Father is said to have sealed CHRIST,
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when hee sent him with a confirmed authoritie to declare his will and to giue gifts vnto man on earth as who were •ent with a Kings patent, to any of his dominions for effectuating his Maiesties businesse:
when he sent him with a confirmed Authority to declare his will and to give Gifts unto man on earth as who were •ent with a Kings patent, to any of his Dominions for effectuating his Majesties business:
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,
So as one Says learnedly, Obsignatio haec est Approval & vt ita dicam authentisatio, That is, this sealing of CHRIST, is an approving and allowing of him by Authority,
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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.
Behold Here christ our Saviour, a sealed Saviour, a Saviour whom the King of Heaven hath sealed by giving him full commission, and power for to save all wearied Souls, that will come unto 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:
The use of this Doctrine is, that what ever we want in this life that is needful, either for soul or body, let us seek it from him, with all boldness in all confidence to receive:
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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 h•m by humble prayers.
Behold him Here sealed for to assure the world, that for this end he is come down to the world to give life Eternal to all these that will labour for it, in seeking it from h•m by humble Prayers.
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* 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:
* When the egyptians were distressed by Famine, they all ran to Ioseph, Because they knew that the King had given 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:
what they did to Ioseph, let us do to JESUS, whom the Father of Heaven, the great KING of the Whole world hath sealed and approved by words and works, by Gifts and by graces without measure: Let every empty Soul come unto him, and receive of his fullness even grace for grace:
r-crq pns32 vdd p-acp np1, vvb pno12 vdi p-acp np1, ro-crq dt n1 pp-f n1, dt j n1 pp-f dt j-jn n1 vhz vvn cc j-vvn p-acp n2 cc n2, p-acp n2 cc p-acp n2 p-acp n1: vvb d j n1 vvn p-acp pno31, cc vvi pp-f po31 n1 av n1 p-acp n1:
