The Bread of Life, Text

The Bread of Life · Text

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.

IOHN 6. 48.

J am the Bread of Life.

LONDON: Printed by T. S. for Thomas Pauier, and are to be ſold at his ſhop in Yuie lane. 1616.

TO THE VVORSHIPFVLL, and my very good friend, Maſter EDVVARD LEVENTHORPE, Sonne of S^r. IOHN LEVENTHORPE Knight: T. G. wiſheth increaſe of all true happineſſe.

VVorſhipfull Sir:

THe remembrance of former times when I liued at Shingle-hall, the houſe of the good Knight Sir Iohn Leuenthorpe your Father, where aboue my deſert, J found gratious acceptance, and entertainment, hath mooued mee, as in duety to your ſelfe I am alſo bound, to make ſpeciall choiſe of you, to whom I might dedicate this little worke, but moſt pretious matter, The Bread of life, Earneſtly beſeeching the Lord that as you are a flouriſhing Oliue branch originally ſprung from a noble roote, and truly honoured ſtocke, ſo it would pleaſe his goodneſſe ſo to water you with the dewes and raines of ſpirituall graces, and with this liuely bread ſo to ſtrengthen and increaſe you, as that you may accordingly bring forth fragrant & pleaſant fruits plentifully to God our heauenly father. Amen.

Your worſhips to command in the Lord, THOMAS GRANGER. From Botterwike in Holland, neere Boſton in Lincolnſhire. 1615.

p. 1THE 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 giuegive vntounto you: for him hath God the father ſealed.

IN theſe words two things are generally to bee conſidered: the Occaſion, and the Scope. Concerning the Occaſion. Our Sauiour Chriſt had done a cure vponupon a man, that had been diſeaſed eight and thirty yeeres; and that vponupon the Saboth day. Heereupon the enuious Iewes tooke occaſion to accuſe him of the breach of the Saboth: but after ſome reaſoning with them, he went ouer the ſea of Galile, or lake of Genezaret, together with his Diſciples. And ſeeing a multitude, to the number of fiue thouſand, following him, he asked▪ Philip (to proue him) where bread for p. 2ſuch a multitude might be had. He anſwered, that two hundred penniworth would ſcarcely afford eueryevery one a little. Then Andrew ſpake and told him of a Boy in the company that had fiue loaues and two fiſhes. Theſe Ieſus commanded to be brought, and hauing giuen thanks, he gaue them to the Diſciples to giuegive to the people, and eueryevery one being ſatisfied, there remained twelue baskets full of broken meat. The people ſeeing this miracle, ſaid, of a truth this is the Prophet that ſhould come into the world. Wherefore they conſulted to make him King; 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, and after that he aſcended into the ſhip they were by and by at land.

Now the people remained on the further ſide all the night, waiting for his comming from the mount: but ſeeing neither him, nor his Diſciples, they alſo went to Capernaum the next day, being ſure (as they ſuppoſed) that Ieſus was behinde, vnleſſe he paſſed by them inuiſibly. And when they had found him there, they ſaid vntounto him flatteringly, Maſter, whence cameſt thou hither? By which words they intimate vntounto him, that they had in admiration the manner of his comming thither; which they knew to be either by flying in the ayre, or by walking on the ſea. 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 hauehave beene reſpectiue, and alſo beneficiall towards his welwillers and furtherers in that behalfe, and ſo conſequently to them. 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, and pleaſing anſwer, p. 3giueth them a ſharpe reproofe, in the diſcouery of their hypocriſie, verſe 26. Verily, verily, I ſay vntounto you, yee ſeeke me not becauſe of the miracle (that thereby you might hauehave been mooued to beleeue in me, and to hunger after the Goſpell) but becauſe (that by meanes of the miracle) you ate and were filled. But, labour not for meat that periſheth.

Concerning the Scope. Theſe words are the propoſition or ſubſtance of the Sermon of Chriſt, in the words following to the end of the Chapter: And it hath two parts, viz. a Dehortation and an Exhortation. 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. It hath a ſharpe reproofe before it, and a gentle exhortation after it. The one ſheweth his hatred of their ſinne; the other declareth his louelove to their perſons. Firſt he correcteth their hypocriſie, becauſe they ſought him not for himſelfe, but for ſome other thing than himſelfe, as it is the nature and very eſſence of hypocriſie to make profeſſion of following Chriſt, not for the louelove of Chriſt, as Mary Magdalen followed him, but either for feare of loſſe, or hope of gaine, which the Goſpell bringeth with it, or for ſome worldly aduantage, which may be occaſioned by the Goſpell, or wrought out of the profeſſion thereof. 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. Yea, for the moſt part ſuch wicked hypocrites become vtter enemies of the Goſpell, and profeſſors thereof when time ſerueth, like to Iudas and Alexander the Copper-ſmith.

Secondly, hauing ſhewed his hatred of their ſinne, he ſeeketh redreſſe and amendment thereof; therein ſhewing his paſtorall care, by dehorting them from that p. 4carnall courſe and practice of theirs, and alſo his louelove to their perſons, by exhorting them to be renued in mind, in heart, in conuerſation, by faith in him, and obedience to his Goſpell. This is the courſe, order, and method of Chriſt in teaching.

Hen ce we learne what ought to be the practice of eueryevery faithfull ſhepheard. Firſt, to diſcouer ſinne, and hypocriſie: the minde of man is full of darknes, that is, of the ignorance of God, of his will, and wayes. The heart of man is a world of euills, it is deceitfull aboue all things, who▪ can know it? It is the fountaine and ſeede of all euill; yea, from this little handfull of corruption, proceede Mark 7. 21. 22.Mark 7:21Mark 7:22all the euills that are done vnderunder the Sunne, Mark. 7. 21. 22. The conſcience of man is large and broad, hauing little feeling or remorſe for ſinne in it, and ſelfeloue couereth all ſinnes: Therefore the word of God is to be applied in particular, that therein, as in a glaſſe, not onelyonly all men, but eueryevery man in particular, may ſee his deformity, which otherwiſe cannot be detected, by reaſon of the blindneſſe of our mindes, and hardneſſe of Heb. 4. 12.Heb 4:12our hearts. Heb. 4. 12.

Secondly, in that after diſcouery or reproofe, he dehorteth them from the louelove of this world, we learne by his example what we are to doe, after that we hauehave laid open the corruptions of the times in generall, and thoſe particular ſinnes which particular people are ſubiect vntounto; namely, in brotherly louelove to dehort them from ſinne, and thoſe eſpecially which are then raigning and ruling, and to exhort them to the practice of the contrary vertue. And herein ought we chiefly to inſiſt: For though the diſcouery of ſinne be neceſſary to bring men to the knowledge of themſelues, 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: Firſt, ſinfull p. 5men being too partiall and fauourable to themſelues, are apt to deeme the worſt of their Paſtor diſcouering and reproouing ſinne. And hereupon, either of themſelues or by Satans ſuggeſtions, they preſently frame an argument of reſiſtance or perſonall ſegeſtion; This is ſpoken of malice, or of ſome falſe informations, or of ſecret euill will, &c. therefore notwithſtanding thoſe great words, and neere ſearching of vsus, we will not be perſwaded to thinke the worſe of our ſelues, or former courſes. Secondly, there is in man a gain▪ſpurning ſpirit, whereby taking himſelfe to be oppoſed, when he is reprooued, and dehorted, he preſently, out of diſlike falls a making ſecret contrary oppoſitions: ſo that much reproouing and dehorting, doth kindle and increaſe this corruption in him; and ſo in the end he is rather made worſe than better. Thoſe reſiſtances proceed of pride, and ſelfe-louelove: Againe, they that are humane, that is of ingenious and free diſpoſition, are hereby prouoked to diſlike and to anger. To this purpoſe the ſaying of Paul, Epheſ. 6. 4. may fitly be applied, Fathers, prouoke not Epheſ. 6. 4.Eph 6:4your children to anger, &c. As if he ſhould ſay, doe not daunt and diſcourage your children with too much ſeuerity, and rigour, leaſt they being prouoked to wrath through your vniuſt auſterity, fall to irreuerent murmuring, and to contemne your admonitions and threatnings, and to harden themſelues againſt you.

On the other ſide, exhortation preſuppoſeth louelove. Now whereas the hearers are perſwaded of the Miniſters louelove to their perſons, as alſo of his knowledge, 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 eaſie with vsus, exhortation doth not onelyonly mooue vsus to practice, but alſo teach vsus what we ought to doe, bringing vsus to the knowledge of our duties, and to the remembrance & more ſerious thinking thereof. p. 6Reprehenſions teach not, vnleſſe obſcurely, and by conſequence; but they eſpecially and plainly vnteach. Contrarily, exhortations as they doe plainly and chiefly teach vsus what wee ought to doe, ſo doe they alſo as plainly teach what we ſhould not doe. For as ſoone as we are taught the vertue, we can apparantly and of our ſelues diſcerne the contrary vice: but being reprehended for vice, we cannot ſo eaſily diſcerne the contrary vertue, becauſe the one is naturall, and the other is of Grace, and gotten by induſtry. Thus much of Chriſts method, or order in teaching.

The matter of the dehortation is Meat, (Labour not for meat,) the Greeke word is foreign, that is, worke not, take no paines for: 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.

Secondly, Meate ſignifieth perſonall maintenance, that is, all things outwardly belonging to the body, and perſon of a man, as apparell, buildings, riches, honours, pleaſures, and all worldly ornaments and gracements.

Thirdly, meat ſignifieth naturall wiſedom, knowledge of arts, and morall honeſty: All which things appeare ſo glorious in the eyes and imaginations of worldly men, that ſome in the ample poſſeſſion thereof, hauehave thought themſelues to be Gods, and many hauehave forgotten themſelues to be but men: 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.

Theſe meats are declared by their adiunct or property (periſhing:) The quality of this meate affordeth matter of contempt, and conſequently of dehortation.

p. 7Firſt, bodily meat or ſuſtenance is periſhing in two reſpects: Firſt, vnleſſe corporall food be mortified it is no meate, therefore it cannot feed: But that it may be meat it muſt be altered from it owne nature and property, and be changed into the nature and ſubſtance of our bodies. The bodies of beaſts, foules, and fiſhes (that they may be meate) muſt be mortified: I. 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, 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: All which doe mortifie the meat that is ſent vntounto them, ſeparating the impure from the pure; conuerting the one into their owne ſubſtance and property, but expelling the other, as an vnprofitable excrement. So that mans body is the graue, and deſtruction of all things, though in another conſideration it be the perfection of all things; for as much as it is the Centre of all things, and for the ſuſtenance and maintenance whereof, the world, with the fulneſſe thereof, was created. 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. So that meat, with the body, and the body with meat, is periſhing: For if meat without the body were immortall, then ſhould it be ſo in the body, and mortality ſhould be ſwallowed vp of immortality, the ſtronger transforming the weaker into his owne nature. In theſe two reſpects, and therefore in all reſpects, bodily ſuſtenance is periſhing.

Secondly, perſonall maintenance is periſhing▪ Riches, honors, pleaſures, the eſtate that is moſt firmly ſetled p. 8Pſalm. 119. 96.Ps 119:96by ſtrength, or policy, or both, are flitting and ſubiect to diſſolution. Pſal. 119. 96. I hauehave ſeene an end of all perfection, but thy commandement is exceeding large. In another place. The heauens ſhall waxe olde, as doth a garment, and as a veſture ſhalt thou change them. Nothing there is in this world, that laſteth alway, but the word of God. Innumerable examples hereof might be brought out of the Scriptures, and prophane authors, but eueryevery mans owne knowledge and experience may teach him that theſe things are alſo periſhing.

Thirdly, naturall wiſedome, deuices, and policies, are Pſalm. 146. 2. 3.Ps 146:2Ps 146:3periſhing and vaine. Pſal. 146. 2. 3. O put not your truſt in Princes, nor in any childe of man: for there is no helpe in them: for when the breath of man goeth forth, he ſhall goe againe to his earth, and then all his thoughts periſh. In another place he ſaith, The Lord caſteth out the deuices of Princes, and bringeth the counſels of the wicked to naught. Iob. 5. 13.Job 5:13Iob 5. 13. He taketh the wiſe in their craftineſſe, and the counſell of the wicked is made fooliſh. Infinite examples hereof may be brought out of the Scriptures and prophane authors, but it were needleſſe, ſeeing that eueryevery day we may ſee with our eyes the fall of theſe things. Therefore ſeeing that this world, and the luſts thereof are vaniſhing, flitting and periſhing, let vsus not too much louelove nor labour for the things thereof.

Our Sauiour Chriſt dehorteth from caring and labouring for bodily meat, by two maine arguments. The one is drawne from Gods prouidence, Mat. 6. wherein he ſheweth that God hath not care onelyonly of great matters, as (ſome fooliſh Philoſophers dreamed) but euen of the leaſt things: For eueryevery thing that hath breath and eueryevery liuing thing, is fed of his bountifull hand, who like the good maſter of an houſhold giueth meat, drinke, and all neceſſaries to eueryevery ſeruant, and child in his houſe, in due meaſure and ſeaſon. More than that, there is not a ſparrow that falleth on the earth, without p. 9his knowledge; yea, the hayres of our heads are numbred. The ſecond maine argument of dehortation is drawne (in this place) from the mortall and fraile nature of all things within vsus and without vsus. Now, if God in his prouidence doe ſupply vntounto vsus all needfull things by ſuch meanes as he offereth to vsus, and layeth before our eyes continually, which he hath commanded to vſe, and none other, and that all farther cares are ſuperfluous and vaine, not adding one iot or title to our eſtates; and if ſo be that thoſe things when we already hauehave them, be corruptible and periſhing, and therefore cannot free vsus in the vſe of them from corruption, let vsus not vexe and diſquiet our ſoules with care and thought, let vsus not toyle and weary our bodies with labour and trauaile as the heathen doe, that know not God, nor yet know by what meanes the ſoule (though they confeſſe it to be immortall) is fed and ſuſtained to eternall life. Thus much of the matter of the Dehortation.

Concerning the equity thereof. It is not to be vnderſtood that Chriſt here dehorteth vsus from labour and trauell in a lawfull calling, ſeeing that God hath giuen eueryevery man ſome gift for the ſame purpoſe, and hath prouided both meanes and place for the exerciſing of the ſame: But his meaning is that we ſhould not ſo much carke, and care, labour and trauaile, 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, as though God had made all things for vsus, and vsus for our bellies, and our bellies to liue for euer.

Againe, he would hauehave vsus hereby to know, that as all things are created for the ſuſtenance and maintenance of mans body, ſo the body is made to be a veſſell and receptacle of the ſoule, and the ſoule is made an immortall and ſpirituall veſſell, or receptacle of the vertues, gifts, and graces of the holy ghoſt, which the ſoule p. 10is 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, and likeneſſe with ioyfull complaeence, euen as the father reioyceth in the ſonne; and that he may be glorified by the ſoule, and Mat. 5. 16.Matt 5:16by the body, his power, his wiſedome, his goodneſſe, his mercy, ſhining therein before men. Mat. 5. 16. and Angells. Eph. 3. 10.Eph 3:10Eph. 3. 10. For which cauſe he hath redeemed and 1 Pet. 2. 9.1 Pet 2:9ſanctified vsus, 1 Pet. 2. 9. Ye are a choſen generation, a royall Prieſthood, an holy nation, a peculiar people, that you ſhould ſhew forth the vertues of him that hath called you out of darkneſſe into his maruellous light. Therefore wee muſt not ſet our mindes on earthly things, to ſatisfie the luſts and inordinate deſires of the fleſh therewith, like bruit beaſts that hauehave none vnderſtanding, but we muſt with godly care, diligence, labour, and patience, ſeeke and get our liuing by ſuch good meanes, and in ſuch a calling as God hath giuen vsus power and ability to diſcharge, knowing and remembring alwayes this, that periſhing meate is not the end of our labours, endeauours, and proiects, but ſerueth only for the building and maintaining of this Tabernacle of clay, wherewith the ſoule is clothed, and to which it is vnited.

The gathering together of wood, ſtone, lime, yron, lead, &c. and the building of our houſes therewith, is not the chiefe end that we ayme at, but habitation, making the houſe to ſerue for our vſes, and not our ſelues to ſerue it: euen ſo, meats of what kinde ſoeuer, are but the matter and ornaments of our naturall buildings, which is not the chiefe end, but the ſoules habitation or dwelling, which maketh her houſe, euen the body, to ſerue for her vſe, and not her to ſerue the body. The body is nothing elſe but a ſhop furniſht with ſundry inſtruments: the great World, that is, the Firmament, and the Elements, with all things therein contained, ſerue but to afford matter for the building, making, and maintaining p. 11of the ſhop with the tooles and furniture thereof. Now the ſoule is Gods Apprentice, Seruant, or workeman, doing the workes of God in the ſame, and with the inſtruments of the ſame. And the works of God are. Firſt, that we beleeue in him. Ioh. 6. 29. that is, know and acknowledge him to be our maſter, and Lord, creating, redeeming, and ſanctifying vsus. Secondly, that in this ſhop and with theſe inſtruments, members and faculties, we doe his will, euen thoſe things, not which we our ſelues hauehave a luſt vntounto, becauſe we are not our owne. Rom. 14. 8 but his. 1 Cor 6. 19. but what he himſelfe hath commanded. Rom. 6. 13. GiueGive not your members as inſtruments Rom. 6. 13.Rom 6:13of vnrighteouſneſſe vntounto ſinne, but giuegive your ſelues vntounto God, as they that are aliue from the dead, and giuegive your members as inſtruments of righteouſneſſe vntounto God. 1 Cor. 6 13. The 1 Cor. 6. 13.1 Cor 6:13body is not for fornication, but for the Lord, and the Lord for the body. 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. Coloſ. 3. 5. This he doth when he maketh his belly, that is, himſelfe, his Idoll. Phil. 3. 19. Louing only himſelfe, and all things for himſelfe; ſeruing himſelfe, euen of God, and of all his creatures, bleſſings and benefits; kiſſing his hand, Iob 31. 27. that is, magnifying and delighting himſelfe in his owne conceit, 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. 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 p. 12cauſe they are called wicked Mammon.

But the body is for the Lord. Euen for God and Chriſt, who in him, and by him, and through him, hath reconciled, begotten, and married vsus his Church to himſelfe, that being ſeparated from our ſelues, & from the world, Pſal. 45. 10. 11. we ſhould onelyonly beleeue in him, onelyonly hope in him, onelyonly louelove him, and all things for him; yea, that we ſhould be ſo rauiſhed with the louelove of his preſence as that we ſhould neglect all worldly things, and euen forget to eate our bread.

Hereby we are taught to bridle our inordinate deſires, and to moderate our cares, & labouring for worldly things, which are fraile, vncertaine, and corruptible: and to buſie our ſelues, not ſo much in the getting of aboundance, with continuall vexation, diſquietneſſe, feares, and ſorrowes, as to ſeeke continually to the Lord to ſanctifie and eſtabliſh our hearts with his good ſpirit, to grant vsus patience, and contentation with that which commeth to vsus from his hand, and to giuegive vsus wiſedome, and diſcretion to order our affaires, and ſo to diſpoſe of the ſame, as may be moſt for his glory, the good of vsus, and ours, and of others, eſpecially the godly, the care of whoſe things pertaine to vsus alſo. 1. Tim. 6. 8.1 Tim 6:8To this purpoſe let vsus alway beare in minde the words of the Apoſtle. 1 Tim. 6. 8. When wee hauehave foode and raiment, let vsus be therewith content. 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. 10. For the deſire of money is the root of all euill, which while ſome hauehave luſted after, they hauehave erred from the faith, and pierced themſelues through with many ſorrowes. Verſ. 17. Charge them that are rich in this world, that they be not high minded, and that they truſt not in vncertaine riches, but in the liuing God, which giueth vsus abundantly all things to enioy. Verſ. 18 that they doe good, and be rich in good works, &c.

p. 13Secondly, ſeeing that our bodies are but the veſſels and houſes of our ſoules, 2 Cor. 5. 1. And that all things ſerue onelyonly for the ſuſtentation and maintenance thereof; wee are heereby taught to make a ſeparation of the ſpirituall ſoule from the earthly body, and to bee ioyned in ſpirit to the Lord, not liuing, to, and for the body, nor hauing any care to pleaſe and ſatisfie it in the luſts thereof; but liuing in, to, and for the Lord, ſubduing and beating downe the rebellious fleſh, crucifying eueryevery thought, imagination, and luſt: bringing them into bondage and homage to the Lord, that the vertues and graces of his ſpirit may ſhine forth in our words, workes, and euen in our perſons, as the light appeared out of darkeneſſe, and gaue ſhine vntounto the world. 1 Cor. 9. 24. 25. 26. 27. Math. 5. 14. Phil. 2. 15. Prou. 4. 18.

But alas, how ſhort wee come of thoſe duties, and how neerely, and deerely we are addicted, lincked and bound to the body, may eaſily appeare, if wee enter into vnpartiall iudgement with our ſelues, examining our daily practice, and the continuall courſe of our liues. And comparing our ſelues as wee are, with our ſelues as we ſhould be, wee ſhall eaſily ſee that wee are fleſh, and not ſpirit; that our ſoules are the drudges of our bodies, and our bodies the drudges of our meate▪ ſeeing that for the large poſſeſſions, and plenty of outward things, many hauehave 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. 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. Rom. 3. 10. 11. All our labour & trauel is to ſatisfie the fleſh in the luſts thereof. p. 14And therein are our paines endleſſe, and our deſires boundleſſe. But when wee come to take view of our inner man, the ſpirituall and regenerate part, wee can ſee nothing, our foules are dead, or ſicke and feeble, for there is no ſpirituall hunger and thirſt in vsus, after the bread 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.

In the tillage, and ſowing of our ground, what paines doe wee willingly take? How readily doe wee plow, 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 the broyling heat of Summer in doing our neceſſary buſineſſes? And when we hauehave done all; what hauehave we got, ſaue only a little periſhing meat for our mortall bodyes? But contrarily, 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, as the earth doth weedes? Wee can well enough endure that the ſtrength of ſoule and body, ſhould be eaten vp, and deuoured of the canker-worme of ſinne, which ſhould bring and ſhew forth the fruits of the Spirit. A corrupt, and weedy ſoile wee are, and therefore wee are apt to receiue Satans tares, and to cheriſh the ſame in vsus; but the word of life can make little or no impreſſion in vsus, our cold, wateriſh, and heartleſſe foules can not nouriſh the ſeede of God to bring forth any fruit for his vſe.

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, p. 15ache, want of ſleepe, nothing troubles vsus. We louelove 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. But how careleſſe are wee in reaping the ſpirituall foode of our ſoules? How little pleaſure hauehave we therein? We thinke we ſtand in no neede thereof; therefore we goe dully and heauily to that field, where the ſame is to be gathered, as though wee came thither by compulſion of law, rather than of a willing minde. Many exeuſes and cauſes of delay doe wee finde; long is it ere wee come, and when wee are come, wee hauehave forgotten to bring our harueſt-tooles with vsus, our mindes, hearts, affections, memories are at home, and on our worldly affaires; therefore wee thinke the time long, and vnleſſe ſhort worke be made, many will ſhorten the time with ſleeping, and the reſt of the day ſhall bee ſpent in vaine pleaſures, fooliſh talking, vngodly iangling and ieaſting, 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 miry puddles, but to be ſet to the Schoole of nurture and learning, tis as bitter as gall and wormewood vntounto them.

Againe, how doe wee carke and care, labour, and caſt about, and euen breake our braines with ſtudy, 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. How brutiſh and ſottiſh are many great and wiſe worldlings, which ſeeing an earthly Lordſhip ſo long in purchaſing, doe notwithſtanding p. 16thinke to purchaſe the kingdome of God in a moment, yea, to hauehave it at commaund when they liſt: Beleeue well, and hope well from the teeth forward, is all that they will giuegive, and this can they giuegive at any time, without the leaſt hinderance to their ſinfull luſts in any thing.

We will trauell by Sea and Land into farre countries, paſſing by dangerous gulfes, Rockes, Robbers, Pirates, Tempeſts, and amongſt theſe will wee hazard goods, and life it ſelfe, for the increaſe of our goods, and when we hauehave gotten all we can, we can make nought but meat, drinke, and cloth of it, but whatſoeuer wee make thereof, it is but a periſhing and corruptible toy, hauing matter of contempt, yea, of ſorrow and griefe in it. 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 hauehave them, 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, nor ſuſtaine the ſmalleſt loſſe of any thing, nor hazard the leaſt thing that we hauehave. In trauelling into farre Countries, we are altogether vnſure to returne againe, yet ſhall not that hinder vsus. If wee ſuſtaine any great loſſe, we will once try againe, the later voyage may chance to ſaue it ſelfe, and recouer the other. But there is no ſuch trauelling for theſe euerlaſting treaſures: And though wee bee ſure with labour and diligence to finde and obtaine the ſame, yet will wee hardly ſtir to the doore, yea, though they bee brought, offered and euen inforced vponupon vsus, yet will wee not pull the hand out of the boſome, ſo drowzie, ſo lazie are we.

If proclamation ſhould bee made in time of dearth and famine, that ſuch a Prince had ſent a thouſand quarters of Corne for the poore, and ſo many pounds of gold and ſiluer to be diſtributed among the poore p. 17indebted, and that hee would ſend ſhortly to eueryevery port a veſſell laden with wheat, and if it were but Beanes, what running, 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 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 Eſay 55.Isa 55is made with a loud, and high voyce; Hoe, EueryEvery one that thirſteth, come to the waters, come, buy Wine, Milke, Hony, Bread, without money. In extremity of bodily want, wee would giuegive all that we hauehave for bread, and water: In our ſpirituall want we are called to come and take freely without money, or mony-worth, but who comes? who moues, or liſtens to the voyce of the crier? This ſpirituall foode is not worth the comming for, it is not worth the labour, though we may hauehave it freely. They that louelove 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. The Onions, Garlickes, and Leekes of Egypt, euen the fruites of this, earth is the fitteſt for them, and ſauoureth beſt to their taſt: they are like young children that delight to lye groueling in the aſhes, eating coales and clay, 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. The ciuill flickering harlot, and ſtew-houſe doth beſt befit the Whoremonger, and adulterer: the Ale-houſe is fitteſt for the ſottiſh Drunkard: 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. This proclamation is alſo made, Prou. 8. 3. Wiſedome crieth beſides the gates before the city, p. 18Prou. 8. 3.Prov 8:3at the entry of the doors; Ver. 2▪ Omen I call to you▪ &c. Ver. 6. GiueGive eare, for I will ſpeake of excellent things. Ver. 18. Riches and honour are with me, euen durable riches, and righteouſnes: my fruit is better than gold, euen then fine gold, and my reuenues than fine ſiluer: yet for all this, ſhee is not heard; for folly doth not comprehend wiſedome, neither are incorruptible treaſures receiued of corruptible and mortall bodyes.

How eagerly doe many hunt after promotion, the windy titles of honour, and how glorious and wiſe are they, if they can creepe into fauour, and ſpeciall reſpect with Princes? What a world of contentment, pleaſure, and ioy is the aduancement of their houſes Heſt. 5. 11. 12.vntounto them? Heſt. 5 11. 12.

What hot purſuite, euen to the laſt gaſpe, doe many make after earthly preferment; 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?

Moreouer in our hot purſuits after the profits, and prerogatiues of this world, wee will goe on forward with a conſtant and ſteady courſe, and tread downe vnderunder foote eueryevery thing that hindereth. Whatſoeuer the world thinke or ſay of vsus wee care not, if wee may but accompliſh our deſires. If men count vsus couetous, ehurliſh, vaine-glorious, high-minded, wee regard not their ſpeeches: If the poore curſe vsus, and brand vsus with the markes of oppreſſion, cruelty, and tyranny, yea, if wee hauehave but ſome great perſon to backe vsus, we will care almoſt for no man: 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 vsus, as it alwaies hath done on the children of God, wee are ready to giuegive ouer, to diſſemble, and conceale our ſelues with Nicodemus, p. 19as though wee were aſhamed of Chriſt, whereas wee ſhould rather ſhew our ſelues to be aſhamed of their wickedneſſe, and our owne ſpirituall 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. And if his maſter bee of a right generous diſpoſition, that he vſe to preferre good ſeruants, then will he ſerue him diligently many yeares; and the doubtfull hope of vncertaine preferment giueth life and courage to him, to vndergoe ioyfully and willingly any paines: heat, cold, wet, dry, night, day, are all alike to him; and hee is ready to hazard limme and life in his maſters quarrell. But what is the harueſt of his labours? Some preferment by his Maſter, or Maſters procurement: yet is his Maſter but a man, and therefore vnconſtant; he is but a man, therefore hee may leaue his former goodneſſe; and becauſe hee is but a man, the floure of graſſe; hee may dye before the time, therefore ſaith Dauid, Pſalm. 146. Pſalm. 146. 2. 3.Ps 146:2Ps 146:32. 3. O put not your truſt in Princes, nor in any childe of Man, &c. But howſoeuer, Seruice is no heritage: but the Lords ſeruice is heritage, hee hath no ſonnes, no daughters, no kinsfolkes, but his onelyonly Sonne, which he gaue a ranſome for vsus, the price of our redemption, and adoption, that wee might be his Sonnes, and coheyre, with his owne Sonnes of the Kingdome of glory. Now, will the Seruingman doe this and that; nay, hee cares not what, vponupon 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 hauehave a Maſter that is moſt good, moſt mercifull, moſt true, who hath promiſed plentifully to reward his Seruants, and is moſt willing, and moſt able to performe his promiſes. p. 20Why doth not the hope of this reward incourage and giuegive life vntounto vsus, faithfully to ſerue him, and ioyfully to ſuffer for him? It is becauſe infidelity lurketh in the heart, it is becauſe wee are not his Seruants, wee hauehave no delight in ſuch kinde of ſeruice▪ nor in ſeruing ſuch a Maſter. And foraſmuch as wee are carnall, wee will in ſuch ſort ſerue bodily Maſters for the good of our bodies, but we will not ſerue the Lord for the both temporall, and euerlaſting felicity of body and ſoule. Such like bruit beaſts are ſure that they hauehave bodies, and they daily feele that they require maintenance, therefore are they ſo labourious for the time preſent, and ſo prouident, and carefull for the time to come: but whether they hauehave ſoules they are not very ſure, neither whether they be immortall, neither what ſhall become of them do they much regard. 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, but from Infidelity and Atheiſme?

Laſtly, the poore man, that about ten, twelue, or twenty yeares hence, or hee knowes not how ſoone, ſhall hauehave a Lordſhip befall him, or ſome great liuing; 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, and though he be doubtfull whether he ſhall liue, and hauehave the benefit thereof, yet is it no ſmall comfort to him, that his poſterity ſhall be raiſed out of the duſt. But we poore and miſerable wretches, being ſure that the inheritance promiſed is not farre off, death making a paſſage, 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, though (I ſay) we be ſo neere to our inheritance, yet hauehave wee no reioycing therein; becauſe wee are more in louelove p. 21with this naſty and muddy cottage, than with the glorious pallace of heauen: diſtruſt, infidelity, and the louelove of this world, doth ſo deepely poſſeſſe our dead and darke hearts.

Thus much of the dehortation▪

But labour for the meat that endureth to eternall life, which the Sonne of man ſhall giuegive vntounto you, for him hath God the Father ſealed.

Theſe words contayne the Exhortation. 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.] 2. By the Author or Giuer, [which the Sonne of man ſhall giuegive vntounto you.] 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.

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; in ſpeciall the doctrine of the Goſpell. 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 of it ſelfe it is dead: therefore ſeeing that faith is the life of the ſoule, that is well compared to meate which increaſeth and preſerueth faith, and that is the Goſpell onelyonly. 1 Pet▪ 1. 23. Alſo the ſame Apoſtle ſaith, 1 Pet. 1. 23.1 Pet 1:23as Babes deſire the ſyncere milke of the Word. It is a known principle in Philoſophy, ex quibus naſcitur aliquid, ex ijs paſcitur: Whereof we are bred, thereof are we fed. Now our bodies are bred, or created, out of the great p. 20duplicate page p. 21duplicate page p. 22world, that is, the firmament, and the elements, therefore are we ſuſtained, maintained, and preſerued by the ſame, till the appointed time of our diſſolution: 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.] Theſe words are the effect of the Goſpell. The Goſpell is ſuch meate, as it maketh the ſoule immortall, working in the ſoule, faith of the promiſes therein contained, and an aſſured hope of the performance thereof in due ſeaſon. This meate being immortall, maketh the ſoule immortall, but the other is periſhing, therefore it cannot free the body from corruption. And heerein appeares the difference of theſe meates.

Firſt, the vertue and ſtrength of bodily food, wherewith it feedeth, is naturall, being infuſed into it in the creation, and continued till the end by generation, and production: But the vertue and ſtrength of this meate, is the ſpirit of regeneration, deſcending from aboue, inlightning, and ſanctifying whom hee will: And as meate without the naturall ſtrength thereof, is but a dead corps, and cannot feede: ſo the Goſpell without the ſpirit which is the life thereof, is a dead letter to him which receiueth the ſame, which killeth, but feedeth not; 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, or Maſſe in the creation, ſo it giueth life to the ſecond confuſed Maſſe, the naturall man.

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, but expelling the other as excrements: but contrarily, the meate of the ſoule, which is the Goſpell, is not mortified p. 23of the ſoule, but it doth mortifie the ſoule with all the powers and faculties thereof, conuerting the ſoule into the nature and property of it ſelfe. It deſtroyeth nature, it caſteth a man out of himſelfe, ſeparating himſelfe from himſelfe, as a corrupt refuſe, or excrement. 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. But what things are they? His Iewiſh priuiledges, whereof he maketh an enumeration in the former verſes, and diuers other things wherein hee excelled many of his owne nation: 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, but zealous, touching vertue, and righteous liuing, according to the Law, vnrebukeable.

Heere is nothing wanting to Paul, as hee ſuppoſed, hee had made his ſaluation ſo ſure, that if hee were not ſaued, hee thought none could be ſaued. But this proud and dead fleſh that is without feeling, muſt bee launced, cut, and eaten away. 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, and the voyce that ſpake vntounto him, hee was throwne beſide himſelfe alſo. Hee fell a Iew, he roſe a Chriſtian; his fall was his ſpirituall death to his former Iudaiſme, the miraculous light and voyce of Chriſt his ſpirituall reſurrection. From hence-forward he glorieth not in worldly prerogatiues, and Iewiſh priuiledges, hee counts them but loſſe for Chriſt, and iudges them to be but doung; 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, p. 24of the Iewes, of the Gentiles, of falſe brethren; in the City, in the wilderneſſe, in the ſea; 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.

Therefore this ſpirituall meate cures not, for wee are paſt cure, there being nothing in vsus for medicine to worke vponupon, to recouer vsus withall. It mends not, for theſe mildring muddy walls of ours, can ſuſtaine no new matter, no more then olde veſſells can containe new wine, or an old garment retaine the new peece of cloth. It repayres not, for this ruinous building muſt not bee built vponupon, but pulled downe, yea, the foundation thereof muſt bee razed. All mans vnderſtanding, wiſedome, reaſon, imaginations, will, affections, and all his goodneſſe, muſt be caſt vp, as vnprofitable rubbiſh, good for nothing, but as vnſauory ſalt, to bee caſt into the ſtreets for men to tread vponupon, and a new foundation muſt be laide, whereon he muſt build a new, euen Ieſus Chriſt, on whom hee muſt be founded, and out of whom he muſt grow, euen as the building doth artificially grow from, and out of the foundation. And all other things, what ſhew ſoeuer they hauehave of wiſedome, godlineſſe, zeale, deuotion, yet are they but ſinne, becauſe they ariſe not from the true foundation, which is Faith: Therefore this meate transformeth and renueth, non ſuperinducens, ſed inducens nouam formam, not putting vponupon vsus, but putting in vsus a new forme or ſhape, which muſt transforme and change the whole man, and life of man▪ out of naturall into ſpirituall, out of corruptible into incorruptible, out of earthly into heauenly, out of temporall into eternall.

Thirdly, bodily meate is mortall, therefore it cannot p. 25preſerue the body for euer, but both come to deſtruction: but the word of GOD is immortall, ſeeing that the ſpirit which is the life and ſtrength thereof is immortall; ſo mortality is ſwallowed vp of immortality. And now Death where is thy ſting? Sinne, where is thy ſtrength? Deſpaire, where is thy worme? Hell, where is thy victory?

This is the true Philoſophers ſtone, that turneth iron euen iron hearts into gold, mortall into immortall, death into life, euen as Lazarus was raiſed from death to life, and as the dead and darke eyes of the blinde man were changed from darkeneſſe into light.

Fourthly, corporall meate muſt bee mortified, and prepared by our labour and Art: 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 vsus, to conuert vsus into the nature of it ſelfe. Wee ſerue our ſelues of bodily food, but this meate muſt ſerue it ſelfe of vsus, elſe wee doe 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.

Note this well, for it is the nature and very eſſence of hypocriſie and carnall goſpelling, which in theſe dayes is as rife as euer it was, and that in the higheſt degree. For in theſe dayes as there is much knowledge, ſo is there great abuſe of knowledge by hypocriſie and ſophiſtry. For men are not onelyonly politicke to couer and hide their filthineſſe by diſſimulation, and apiſh imitation of certaine words and termes, and counterfaite ſhewes of profeſſion, as they are ſubtile to defend and excuſe their wicked and moſt vngodly p. 26doings, hauing Scripture and reaſons as ready at command as Arrius the hereticke, and as the Deuill the Father of cauils and lyes.

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. Neyther doe hypocrites play their parts ſo kindely, that is, imitate their Father the Deuill ſo naturally, as when they transforme themſelues into the children of light euen as hee transformeth himſelfe into an Angell of light, to deceiue. This hypocriſie hath taken ſuch deepe rooting, and is become ſo habituall, that men are now as ſkilfull to deceiue their owne hearts, as heeretofore they hauehave bin to deceiue others. 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. And as men count themſelues the wiſer, as they deepelier diſſemble, and blinde the world, 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. Bodily foode, yea all worldly things that ſerue but eyther to feede and ſuſtaine the body, or to glorifie the perſon of the outward man, doe no more but bring the body to the graue, or earth, from whence it was taken: but contrarily, ſpirituall foode, the word of God, doth feede and preſerue the ſoule to eternall life, and bring it into the hands of God againe who made it, and infuſed it into the body.

Secondly, this ſpirituall foode is declared by the Author and giuer thereof [which the Sonne of man ſhall giuegive vntounto you.] Hee calleth himſelfe the Sonne of man, not purpoſely to ſignifie vntounto them, that he is the Son p. 27of Adam, Abraham, Dauid, Mary, but heereby hee intimateth his godhead vntounto them, recalling them from the view of his man-hood, to the conſideration of his God-head, and of both in the one perſon of Chriſt. In Math. 9. 6. hee ſaith, The ſonne of man hath power on Math. 9. 6.Matt 9:6earth to forgiue ſinnes. Now to forgiue ſinne is proper to God alone: Heere therefore he plainely confeſſeth himſelfe to be God on earth. Againe, Iohn 3. 13. hee ſaith; No man aſcendeth into heauen, but the ſonne of Iohn 3. 13.John 3:13man which is in heauen: here he manifeſtly ſheweth that he is man in heauen. This amazeth the eyes, and aſtoniſheth the vnderſtanding of the world, how hee is God on earth, and man in heauen, at one and the ſame time. That he was man on earth, the world ſaw, yea with contemptuous, and ſcornfull eyes, looking onelyonly on his outward appearance. Mat. 13. 35. And that God is in heauen it knoweth, but it neyther ſeeth nor knoweth, how the God head ſhould be on the earth, and the man-hood in heauen, much leſſe how they both ſhould be vnited in the one perſon of Chriſt. This difficulty is thus manifeſted and declared.

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, or body, and that which Salomon ſpeaketh of himſelfe, Wiſd. 8. 20. hyperbolically, is truly ſpoken of Chriſt; yea, rather being good, I came to vndefiled body.

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. And the God-head tooke the manhood vntounto it, thus preparing, ſanctifying and furniſhing it. So that the God-head and man-hood, without confuſion of the one with the other, doe make one perſon, without diuiſion p. 28of the one from the other. Now by vertue of this vnion, and communication of the two diſtinct natures, that is, of the God-head, 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 eueryevery where. And this is Chriſt the ſon of God on earth, and Chriſt the Sonne of man in heauen; which I further illuſtrate by this ſimilitude.

Firſt, the light was, before the ſtarre of the Sunne was made: 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.

Secondly, the light aſſumed, and tooke this ſtarre to it, which both make one Sunne, yet is the ſtarre one thing, and the light another; but by indiuiſible vnion of their ſubſtances they make one Sunne: euen ſo the God-head tooke the manhood vntounto it, which both make one Chriſt, yet is the God-head one thing, and the man-hood another, but by vnion of both in one perſon, they make one Chriſt.

Thirdly, the body of the Sunne is little, at leaſt in our eyes, but the light is vnmeaſurable, comprehending and filling both the Sunne, and all things, to the vtmoſt circle of the higheſt world: ſo the body of Chriſt is for quantity like to ours, but his God-head is infinite, comprehending, and filling both the man-hood and all things infinitely.

Fourthly, though the body of the Sunne be in the firmament, yet wee may ſay, that the Sunne is heere or there, becauſe the light thereof is in this or that place, yea the vitall power alſo, whereby eueryevery thing p. 29doth liue and mooue, which is not ſeparable from the Sunne, but beeing rooted in the ſame, is deriued and extended thence into all places; yet we ſay not, heere or there is the ſtarre of the Sunne, not making the ſtarre, but the Sunne to be in eueryevery place: Euen ſo, though the man-hood of Chriſt bee now in heauen, yet is Chriſt in earth, and all places, as himſelfe ſaith, Whereſoeuer two or three be gathered together in my name, there am I in the middeſt. Againe, Loe, I am with you till the end of the world. Not that the man-hood ſhould be with them on earth, as them it was; which being aſcended and glorified, muſt bee contained in heauen, till the day of iudgement, but that Chriſt foreign ſhould be with them. So that to conclude this point, Chriſt, God and man, in reſpect of his God-head, is eueryevery where, and Chriſt, God and man, in reſpect of the man-hood, is in heauen, and no where elſe. Thus much of the author and giuer of this foode.

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, and called him heereunto with an euerlaſting calling, as hee is the Sonne of God, but from the wombe of his Mother as hee is man. This is the character, ſeale, and expreſſe image of God, wherewith the Father hath ſealed him, euen all authority and power, with all infinite, celeſtiall, and ſpirituall gifts. Now this euerlaſting calling, which is executed in, and by the man-hood, appeareth to the world by his doctrine and miracles, the authority, power, and maieſty of the God-head ſhining in his perſon, beeing the ſplendour and brightneſſe of the glory of his Father.

Seeing that Chriſt alone is the ſpence or ſtorehouſe p. 30of ſpirituall foode, wee learne whether wee are to repaire for bread in our ſpirituall hunger and thirſt. Hee alone is the bread of God that came downe from heauen, and giueth life to the world. Other bread there is, but it is not liuing bread. This great world is Gods ſpence or ſtorehouſe, which affoordeth corporall bread, or rather matter of bread, which wee gather out of the ſame, 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 eueryevery part of the body, for the nouriſhing and ſuſtaining thereof: but this naturall bread is periſhing.

Againe, this world affordeth meate for the naturall ſoule: For it is Gods temple or building, and all the creatures therein contained, are his liuing veſſels, or inſtruments, doing and working his will; And in them appeareth his owne omnipotency, maieſtie, power, wiſedome, goodneſſe, iuſtice, mercy. Heere is matter for the reaſonable ſoule to worke and feede vponupon: but this is animall bread; enduring but to temporall life, not quickning, or reuiuing the ſoule to eternall life.

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. It is liuing bread, not onelyonly becauſe it hath life in it ſelfe, but alſo becauſe it giueth life vntounto vsus which are dead, which worldly bread cannot doe. For other bread muſt come to a liuing ſtomacke, as the matter to the workeman, but this liuing bread commeth to a dead ſtomacke, to giuegive not onelyonly foode, but life alſo to the ſame, which it doth by the ſpirit which quickneth whom hee will. And hee that hath the ſpirit, hath life, from whence proceedeth p. 31ſpirituall hungar, and thirſt, and conſequently ſpirituall digeſtion of Chriſt, the liuing bread: but hee that hath not the ſpirit, hath not life, therefore though Chriſt be offered to him, yet is hee not quickned, nor fedde therewith, for the word of God is to him but a dead letter, euen as reſtoratiues, and nouriſhing meates are to a liueleſſe corps.

Therefore let vsus 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. Let vsus 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, or ciuill Epicures, as very many are in theſe latter euill dayes, wherein there are not ſo many conuerted from Popery to Proteſtancy, as doe reuolt from true Chriſtianity to manifeſt Phariſaiſme, to Ethnicall ciuility, Epicuriſme and flat Atheiſme, the Deuill catching more this way, then eſcape out of his hands the other way.

Labour not for the preferments, promotions, pompes, and vaine flouriſhes of this tranſitory world, all which things are but momentary; and being perſecuted with enuy, and accompanied with inſeperable griefe and ſorrow, affoord no true felicity, nor yet hearty reioycing to the poſſeſſours thereof. Let vsus rather labour to curbe theſe high aſpiring thoughts, moderating theſe flying and groundleſſe imaginations with ſobriety and ſad wiſedome. Labour not for worldly wiſedome and knowledge: For the wiſedome of God in his workes is vnſearchable, neither can the ground of his workes be found out. So that when wee hauehave done all, this is all that wee hauehave learned, namely, that wee now know nothing, whereas beeing vnlearned, p. 34wee thought we knew, or might know ſomething, and hauehave onelyonly gotten ſome diſcerning of our ignorance, and want of knowledge. 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; for otherwiſe Satan might hauehave cauſe of hope, at leaſt ſome mitigation of endleſſe deſpaire.

But let vsus labour for the meate that indureth for euer, whereby our ſoules and bodies are preſerued eternally. Let vsus labour, that we may attaine to the knowledge of God, in the ſaluation of our ſoules, by faith in Chriſt: This is true wiſedome. Let vsus 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 vsus labour for the aſſured hope of our eternall inheritance in the kingdome of heauen: This is an euerlaſting and true kingdome. Let vsus labour that wee may bee truely perſwaded of the forgiuenes of our ſinnes, and that we are in the fauour of God: This is true comfort, ioy, delight and pleaſures. Let vsus labour to know God to be our God, and protectour, which is our ſafety both from our temporall and ſpirituall enemies. Let vsus labour to be partaker of all ſpirituall bleſſings from aboue, which proeeed from the Father of lights. Let vsus labour for this meate, that is able to make our ſoules and bodies immortall; not like vntounto Manna which our Fathers hauehave eaten, and are dead, but he that eateth this meate ſhall liue for euer. It is the precious balme that will preſerue our ſoules and bodyes from corruption, that they ſhall neuer ſee death. Which meate, the Sonne of man, Ieſus Chriſt hath giuen vntounto vsus, euen the Sonne of God incarnate and made man, hee is the ſpence and ſtore-houſe, out of which p. 35wee muſt receiue this euerlaſting foode: for all the treaſures of the Father are hid in him, of whoſe fulneſſe we ſhall receiue, and our ſoules ſhall bee ſatisfied with God.

The Law affords no meat▪ vntounto vsus; it is a deſtroyer, not a Sauiour; the Leauen of the Phariſees, euen Popery, which is a maſſe, and the head of all hereſies and Satanicall policies is no meate, but poyſon. And as for bodily meate, and drinke, which paſſeth by the mouth into the belly, it is of ſhort continuance. 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 vntounto vsus. Theſe are drye, barren, hungry, and fainty deſerts. But Chriſt is the true Manna that came downe from heauen, which who ſo eateth ſhall not hunger any more. He is the rocke, out of which doe flow the waters of life, and hee that drinketh thereof ſhall neuer thirſt any more. 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, and ſpirituall treaſures vntounto vsus. Therefore the bread of life can wee hauehave from none but from the Sonne; for the decree of the Father cannot be altered, neither can the calling of the ſonne be in vaine. There is no wiſedome, knowledge, ſaluation elſe-where to be found, ſaue onelyonly in the Sonne: the truth of all which things may appeare outwardly vntounto vsus by his miracles, which no man could worke, but hee that was ſent of God, who heereby teſtified of his Sonne, that by beleeuing in the Sonne, wee might hauehave life through him, not through our ſelues, nor any other.

FINIS.

End of the text · Thomas Granger, The Bread of Life (1616)