THE
BREAD
OF
Life
.
IOHN
6.
27.
Labour
not
for
the
meat
that
perisheth
,
but
for
the
meat
that
endureth
to
eternall
life
,
which
the
Son
of
man
shall
giue
vnto
you
:
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
vpon
a
man
,
that
had
been
diseased
eight
and
thirty
yeeres
;
and
that
vpon
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
such
a
multitude
might
be
had
.
He
answered
,
that
two
hundred
penniworth
would
scarcely
afford
euery
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
giue
to
the
people
,
and
euery
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
vnto
him
flatteringly
,
Master
,
whence
camest
thou
hither
?
By
which
words
they
intimate
vnto
him
,
that
they
had
in
admiration
the
manner
of
his
comming
thither
;
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
haue
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
,
giueth
them
a
sharpe
reproofe
,
in
the
discouery
of
their
hypocrisie
,
verse
26.
Verily
,
verily
,
I
say
vnto
you
,
yee
seeke
me
not
because
of
the
miracle
(
that
thereby
you
might
haue
been
mooued
to
beleeue
in
me
,
and
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
loue
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
loue
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
carnall
course
and
practice
of
theirs
,
and
also
his
loue
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
euery
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
all
the
euills
that
are
done
vnder
the
Sunne
,
Mark
.
7.
21.
22.
The
conscience
of
man
is
large
and
broad
,
hauing
little
feeling
or
remorse
for
sinne
in
it
,
and
selfe-loue
couereth
all
sinnes
:
Therefore
the
word
of
God
is
to
be
applied
in
particular
,
that
therein
,
as
in
a
glasse
,
not
onely
all
men
,
but
euery
man
in
particular
,
may
see
his
deformity
,
which
otherwise
cannot
be
detected
,
by
reason
of
the
blindnesse
of
our
mindes
,
and
hardnesse
of
Secondly
,
in
that
after
discouery
or
reproofe
,
he
dehorteth
them
from
the
loue
of
this
world
,
we
learne
by
his
example
what
we
are
to
doe
,
after
that
we
haue
laid
open
the
corruptions
of
the
times
in
generall
,
and
those
particular
sinnes
which
particular
people
are
subiect
vnto
;
namely
,
in
brotherly
loue
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
men
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
vs
,
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-loue
:
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
your
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
loue
.
Now
whereas
the
hearers
are
perswaded
of
the
Ministers
loue
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
vs
,
exhortation
doth
not
onely
mooue
vs
to
practice
,
but
also
teach
vs
what
we
ought
to
doe
,
bringing
vs
to
the
knowledge
of
our
duties
,
and
to
the
remembrance
&
more
serious
thinking
thereof
.
Reprehensions
teach
not
,
vnlesse
obscurely
,
and
by
consequence
;
but
they
especially
and
plainly
vnteach
.
Contrarily
,
exhortations
as
they
doe
plainly
and
chiefly
teach
vs
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
haue
thought
themselues
to
be
Gods
,
and
many
haue
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
.
First
,
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
vnto
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
I
haue
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
euery
mans
owne
knowledge
and
experience
may
teach
him
that
these
things
are
also
perishing
.
Thirdly
,
naturall
wisedome
,
deuices
,
and
policies
,
are
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
.
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
euery
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
vs
not
too
much
loue
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
onely
of
great
matters
,
as
(
some
foolish
Philosophers
dreamed
)
but
euen
of
the
least
things
:
For
euery
thing
that
hath
breath
and
euery
liuing
thing
,
is
fed
of
his
bountifull
hand
,
who
like
the
good
master
of
an
houshold
giueth
meat
,
drinke
,
and
all
necessaries
to
euery
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
his
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
vs
and
without
vs
.
Now
,
if
God
in
his
prouidence
doe
supply
vnto
vs
all
needfull
things
by
such
meanes
as
he
offereth
to
vs
,
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
haue
them
,
be
corruptible
and
perishing
,
and
therefore
cannot
free
vs
in
the
vse
of
them
from
corruption
,
let
vs
not
vexe
and
disquiet
our
soules
with
care
and
thought
,
let
vs
not
toyle
and
weary
our
bodies
with
labour
and
trauaile
as
the
heathen
doe
,
that
know
not
God
,
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
vs
from
labour
and
trauell
in
a
lawfull
calling
,
seeing
that
God
hath
giuen
euery
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
vs
,
and
vs
for
our
bellies
,
and
our
bellies
to
liue
for
euer
.
Againe
,
he
would
haue
vs
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
is
to
shew
forth
by
the
bodily
members
,
that
so
God
may
be
glorified
both
in
the
soule
and
in
the
body
,
therein
beholding
his
owne
image
,
and
likenesse
with
ioyfull
complaeence
,
euen
as
the
father
reioyceth
in
the
sonne
;
and
that
he
may
be
glorified
by
the
soule
,
and
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
haue
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
vs
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
of
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
vs
.
Secondly
,
that
in
this
shop
and
with
these
instruments
,
members
and
faculties
,
we
doe
his
will
,
euen
those
things
,
not
which
we
our selues
haue
a
lust
vnto
,
because
we
are
not
our
owne
.
Rom.
14.
8
but
his
.
1
Cor
6.
19.
but
what
he
himselfe
hath
commanded
.
Rom.
6.
13.
Giue
not
your
members
as
instruments
of
vnrighteousnesse
vnto
sinne
,
but
giue
your selues
vnto
God
,
as
they
that
are
aliue
from
the
dead
,
and
giue
your
members
as
instruments
of
righteousnesse
vnto
God
.
1
Cor.
6
13.
The
body
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
cause
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
vs
his
Church
to
himselfe
,
that
being
separated
from
our selues
,
&
from
the
world
,
Psal.
45.
10.
11.
we
should
onely
beleeue
in
him
,
onely
hope
in
him
,
onely
loue
him
,
and
all
things
for
him
;
yea
,
that
we
should
be
so
rauished
with
the
loue
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
vs
patience
,
and
contentation
with
that
which
commeth
to
vs
from
his
hand
,
and
to
giue
vs
wisedome
,
and
discretion
to
order
our
affaires
,
and
so
to
dispose
of
the
same
,
as
may
be
most
for
his
glory
,
the
good
of
vs
,
and
ours
,
and
of
others
,
especially
the
godly
,
the
care
of
whose
things
pertaine
to
vs
also
.
When
wee
haue
foode
and
raiment
,
let
vs
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
haue
lusted
after
,
they
haue
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
vs
abundantly
all
things
to
enioy
.
Vers.
18
that
they
doe
good
,
and
be
rich
in
good
works
,
&c.
Secondly
,
seeing
that
our
bodies
are
but
the
vessels
and
houses
of
our
soules
,
2
Cor.
5.
1.
And
that
all
things
serue
onely
for
the
sustentation
and
maintenance
thereof
;
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
euery
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
vnto
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
haue
no
regard
to
the
body
,
to
the
safety
,
or
health
thereof
.
Eccles.
4.
8.
In
the
practice
of
this
multitude
that
followed
Christ
,
wee
may
behold
as
in
a
glasse
the
nature
and
condition
of
all
earthly
men
.
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
.
And
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
vs
,
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
haue
done
all
;
what
haue
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
vs
;
but
the
word
of
life
can
make
little
or
no
impression
in
vs
,
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
,
ache
,
want
of
sleepe
,
nothing
troubles
vs
.
We
loue
to
be
alwaies
in
the
fields
,
redeeming
the
faire
season
with
losse
of
our
pleasures
and
ease
,
which
otherwise
wee
know
we
should
want
afterward
.
But
how
carelesse
are
wee
in
reaping
the
spirituall
foode
of
our
soules
?
How
little
pleasure
haue
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
haue
forgotten
to
bring
our
haruest-tooles
with
vs
,
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
,
t
is
as
bitter
as
gall
and
wormewood
vnto
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
thinke
to
purchase
the
kingdome
of
God
in
a
moment
,
yea
,
to
haue
it
at
commaund
when
they
list
:
Beleeue
well
,
and
hope
well
from
the
teeth
forward
,
is
all
that
they
will
giue
,
and
this
can
they
giue
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
haue
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
haue
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
haue
.
In
trauelling
into
farre
Countries
,
we
are
altogether
vnsure
to
returne
againe
,
yet
shall
not
that
hinder
vs
.
If
wee
sustaine
any
great
losse
,
we
will
once
try
againe
,
the
later
voyage
may
chance
to
saue
it selfe
,
and
recouer
the
other
.
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
vpon
vs
,
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
indebted
,
and
that
hee
would
send
shortly
to
euery
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
Hoe
,
Euery
one
that
thirsteth
,
come
to
the
waters
,
come
,
buy
Wine
,
Milke
,
Hony
,
Bread
,
without
money
.
In
extremity
of
bodily
want
,
wee
would
giue
all
that
we
haue
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
haue
it
freely
.
They
that
loue
the
hippes
,
hawes
,
rootes
,
and
mast
of
this
world
cannot
abide
this
heauenly
foode
,
it
is
no
more
meate
for
them
,
then
Pearles
for
Swine
.
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
,
at
the
entry
of
the
doors
;
Ver.
2
▪
Omen
I
call
to
you
▪
&c.
Ver.
6.
Giue
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
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
vnder
foote
euery
thing
that
hindereth
.
Whatsoeuer
the
world
thinke
or
say
of
vs
wee
care
not
,
if
wee
may
but
accomplish
our
desires
.
If
men
count
vs
couetous
,
ehurlish
,
vaine-glorious
,
high-minded
,
wee
regard
not
their
speeches
:
If
the
poore
curse
vs
,
and
brand
vs
with
the
markes
of
oppression
,
cruelty
,
and
tyranny
,
yea
,
if
wee
haue
but
some
great
person
to
backe
vs
,
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
vs
,
as
it
alwaies
hath
done
on
the
children
of
God
,
wee
are
ready
to
giue
ouer
,
to
dissemble
,
and
conceale
our selues
with
Nicodemus
,
as
though
wee
were
ashamed
of
Christ
,
whereas
wee
should
rather
shew
our selues
to
be
ashamed
of
their
wickednesse
,
and
our
owne
spirituall
cowardice
.
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.
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
onely
Sonne
,
which
he
gaue
a
ransome
for
vs
,
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
,
vpon
vncertaine
hopes
of
trifles
,
and
shall
not
we
much
more
ioyfully
and
faithfully
serue
the
Lord
,
enduring
with
patience
the
afflictions
of
this
present
time
,
seeing
that
wee
haue
a
Master
that
is
most
good
,
most
mercifull
,
most
true
,
who
hath
promised
plentifully
to
reward
his
Seruants
,
and
is
most
willing
,
and
most
able
to
performe
his
promises
.
Why
doth
not
the
hope
of
this
reward
incourage
and
giue
life
vnto
vs
,
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
haue
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
haue
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
haue
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
haue
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
haue
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
haue
wee
no
reioycing
therein
;
because
wee
are
more
in
loue
with
this
nasty
and
muddy
cottage
,
than
with
the
glorious
pallace
of
heauen
:
distrust
,
infidelity
,
and
the
loue
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
giue
vnto
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
giue
vnto
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
onely
.
1
Pet
▪
1.
23.
Also
the
same
Apostle
saith
,
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
world
,
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
of
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
vnto
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
,
of
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
vs
for
medicine
to
worke
vpon
,
to
recouer
vs
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
vpon
,
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
vpon
,
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
haue
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
vpon
vs
,
but
putting
in
vs
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
preserue
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
vs
,
to
conuert
vs
into
the
nature
of
it selfe
.
Wee
serue
our selues
of
bodily
food
,
but
this
meate
must
serue
it selfe
of
vs
,
else
wee
doe
adulterate
the
same
,
applying
it
carnally
to
our
condemnation
,
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
onely
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
doings
,
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
haue
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
giue
vnto
you
.
]
Hee
calleth
himselfe
the
Sonne
of
man
,
not
purposely
to
signifie
vnto
them
,
that
he
is
the
Son
of
Adam
,
Abraham
,
Dauid
,
Mary
,
but
heereby
hee
intimateth
his
godhead
vnto
them
,
recalling
them
from
the
view
of
his
man-hood
,
to
the
consideration
of
his
God-head
,
and
of
both
in
the
one
person
of
Christ
.
In
Math.
9.
6.
hee
saith
,
The
sonne
of
man
hath
power
on
earth
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
man
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
onely
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
vnto
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
of
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
euery
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
vnto
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
euery
thing
doth
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
euery
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
be
with
them
.
So
that
to
conclude
this
point
,
Christ
,
God
and
man
,
in
respect
of
his
God-head
,
is
euery
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
of
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
euery
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
vpon
:
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
onely
because
it
hath
life
in
it selfe
,
but
also
because
it
giueth
life
vnto
vs
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
giue
not
onely
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
spirituall
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
vs
not
labour
for
bodily
meate
,
pampering
and
fulfilling
too
much
the
brutish
appetites
of
those
corruptible
carkasses
,
which
are
a
burthen
and
wearisomnesse
to
the
sanctified
soule
.
Let
vs
rather
labour
to
suppresse
the
intemperate
and
inordinate
desires
,
and
lusts
thereof
,
least
that
obeying
them
in
the
lusts
thereof
,
wee
be
transformed
into
the
nature
of
euill
beasts
,
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
vs
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
haue
done
all
,
this
is
all
that
wee
haue
learned
,
namely
,
that
wee
now
know
nothing
,
whereas
beeing
vnlearned
,
wee
thought
we
knew
,
or
might
know
something
,
and
haue
onely
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
haue
cause
of
hope
,
at
least
some
mitigation
of
endlesse
despaire
.
But
let
vs
labour
for
the
meate
that
indureth
for
euer
,
whereby
our
soules
and
bodies
are
preserued
eternally
.
Let
vs
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
vs
labour
for
the
spirit
of
Regeneration
,
that
wee
may
bee
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
sonnes
of
God
:
This
is
true
liberty
.
Let
vs
labour
for
the
assured
hope
of
our
eternall
inheritance
in
the
kingdome
of
heauen
:
This
is
an
euerlasting
and
true
kingdome
.
Let
vs
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
vs
labour
to
know
God
to
be
our
God
,
and
protectour
,
which
is
our
safety
both
from
our
temporall
and
spirituall
enemies
.
Let
vs
labour
to
be
partaker
of
all
spirituall
blessings
from
aboue
,
which
proeeed
from
the
Father
of
lights
.
Let
vs
labour
for
this
meate
,
that
is
able
to
make
our
soules
and
bodies
immortall
;
not
like
vnto
Manna
which
our
Fathers
haue
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
vnto
vs
,
euen
the
Sonne
of
God
incarnate
and
made
man
,
hee
is
the
spence
and
store-house
,
out
of
which
wee
must
receiue
this
euerlasting
foode
:
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
▪
vnto
vs
;
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
vnto
vs
.
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
vnto
vs
.
Therefore
the
bread
of
life
can
wee
haue
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
onely
in
the
Sonne
:
the
truth
of
all
which
things
may
appeare
outwardly
vnto
vs
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
haue
life
through
him
,
not
through
our selues
,
nor
any
other
.
FINIS
.