THE BREAD OF LIFE, OR Food of the Regenerate. A Sermon preached at Botterwike in Holland, near Boston, in Lincolnshire. By THOMAS GRANGER, Preacher of God's word there.  JOHN 6. 48. 
I am the Bread of Life.  
LONDON: Printed by T. S. for Thomas Pavier, and are to be sold at his shop in Ivy lane. 1616.   

TO THE WORSHIPFUL, and my very good friend, Master EDWARD LEVENTHORPE, Son of Sr. JOHN LEVENTHORPE Knight: T. G. wisheth increase of all true happiness.  
Worshipful Sir:  
THe remembrance of former times when I lived at Shingle-hall, the house of the good Knight Sir john Leventhorpe your Father, where above my desert, I found gracious acceptance, and entertainment, hath moved me, as in duty to yourself I am also bound, to make special choice of you, to whom I might dedicate this little work, but most precious matter, The Bread of life, Earnestly beseeching the Lord that as you are a flourishing Olive branch originally sprung from a noble root, and truly honoured stock, so it would please his goodness so to water you with the dews and rains of spiritual graces, and with this lively bread so to strengthen and increase you, as that you may accordingly bring forth fragrant & pleasant fruits plentifully to God our heavenly father. Amen.  
Your worships to command in the Lord, THOMAS GRANGER. From Botterwike in Holland, near Boston in Lincolnshire. 1615.   

THE BREAD OF Life.  JOHN 6. 27. Labour not for the meat that perisheth, but for the meat that endureth to eternal life, which the Son of man shall give unto you: for him hath God the father sealed. 
IN these words two things are generally to be considered: the Occasion, and the Scope. Concerning the Occasion. Our Saviour Christ had done a cure upon a man, that had been diseased eight and thirty years; and that upon the Saboth day. Hereupon the envious jews took occasion to accuse him of the breach of the Saboth: but after some reasoning with them, he went over the sea of Galilee, or lake of Genezaret, together with his Disciples. And seeing a multitude, to the number of five thousand, following him, he asked▪ Philip (to prove him) where bread for such a multitude might be had. He answered, that two hundred pennyworth would scarcely afford every one a little. Then Andrew spoke and told him of a Boy in the company that had five loaves and two fishes. These jesus commanded to be brought, and having given thanks, he gave them to the Disciples to give to the people, and every one being satisfied, there remained twelve 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 himself into a mountain alone, leaving his Disciples, who when even was come, went over 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 coming from the mount: but seeing neither him, nor his Disciples, they also went to Capernaum the next day, being sure (as they supposed) that jesus was behind, unless he passed by them invisibly. And when they had found him there, they said unto him flatteringly, Master, whence camest thou hither? By which words they intimate unto him, that they had in admiration the manner of his coming thither; which they knew to be either by flying in the air, or by walking on the sea. This they said by insinuation, to soothe him, and to procure his good will, as though Christ respecting his own worldly glory, by the fame of his miracles, should have been respective, and also beneficial towards his well-willers and furtherers in that behalf, and so consequently to them. But Christ not arriding this clawing insinuation, as sinful men use to do, that are tickled with the itch of vainglory, in stead of a favourable countenance, and pleasing answer, giveth them a sharp reproof, in the discovery of their hypocrisy, verse 26. Verily, verily, I say unto you, ye seek me not because of the miracle (that thereby you might have been moved to believe in me, and to hunger after the Gospel) but because (that by means 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, etc. wherein three things are to be considered, the Order, the Matter, the Equity.  
Concerning the Order. It hath a sharp reproof before it, and a gentle exhortation after it. The one showeth his hatred of their sin; the other declareth his love to their persons. First he correcteth their hypocrisy, because they sought him not for himself, but for some other thing than himself, as it is the nature and very essence of hypocrisy to make profession of following Christ, not for the love of Christ, as Mary Magdalen followed him, but either for fear of loss, or hope of gain, which the Gospel bringeth with it, or for some worldly advantage, which may be occasioned by the Gospel, or wrought out of the profession thereof. Therefore in time of temptation and day of trial (as God doth sundry ways prove the hearts of all men living) they vanish away as smoke, all their former profession being but as a blast of wind. Yea, for the most part such wicked hypocrites become utter enemies of the Gospel, and professors thereof when time serveth, like to judas and Alexander the Coppersmith.  
Secondly, having showed his hatred of their sin, he seeketh redress and amendment thereof; therein showing his pastoral care, by dehorting them from that carnal course and practice of theirs, and also his love to their persons, by exhorting them to be renewed in mind, in heart, in conversation, by faith in him, and obedience to his Gospel. This is the course, order, and method of Christ in teaching.  
Hen ce we learn what ought to be the practice of every faithful shepherd. First, to discover sin, and hypocrisy: the mind of man is full of darkness, that is, of the ignorance of God, of his will, and ways. The heart of man is a world of evils, it is deceitful above all things, who▪ can know it? It is the fountain and seed of all evil; yea, from this little handful of corruption, proceed 
Mark 7. 21. 22.  all the evils that are done under the Sun, Mark. 7. 21. 22. The conscience of man is large and broad, having little feeling or remorse for sin in it, and self-love covereth all sins: Therefore the word of God is to be applied in particular, that therein, as in a glass, not only all men, but every man in particular, may see his deformity, which otherwise cannot be detected, by reason of the blindness of our minds, and hardness of 
Heb. 4. 12.  our hearts. Heb. 4. 12.  
Secondly, in that after discovery or reproof, he dehorteth them from the love of this world, we learn by his example what we are to do, after that we have laid open the corruptions of the times in general, and those particular sins which particular people are subject unto; namely, in brotherly love to dehort them from sin, and those especially which are then reigning and ruling, and to exhort them to the practice of the contrary virtue. And herein ought we chiefly to insist: For though the discovery of sin be necessary to bring men to the knowledge of themselves, and their miserable estate, and dehortation be likewise necessary to draw men into the dislike, and hatred of sin, yet exhortation prevaileth most to their conversion, and edification. The reasons hereof are these: First, sinful men being too partial and favourable to themselves, are apt to deem the worst of their Pastor discovering and reproving sin. And hereupon, either of themselves or by Satan's suggestions, they presently frame an argument of resistance or personal segestion; This is spoken of malice, or of some false informations, or of secret evil will, etc. therefore notwithstanding those great words, and near searching of us, we will not be persuaded to think the worse of ourselves, or former courses. Secondly, there is in man a gain▪ spurning spirit, whereby taking himself to be opposed, when he is reproved, and dehorted, he presently, out of dislike falls a making secret contrary oppositions: so that much reproving 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 self-love: Again, they that are human, that is of ingenious and free disposition, are hereby provoked to dislike and to anger. To this purpose the saying of Paul, Ephes. 6. 4. may fitly be applied, Fathers, provoke not 
Ephes. 6. 4.  your children to anger, etc. As if he should say, do not daunt and discourage your children with too much severity, and rigour, lest they being provoked to wrath through your unjust austerity, fall to irreverent murmuring, and to contemn your admonitions and threatenings, and to harden themselves against you.  
On the other side, exhortation presupposeth love. Now whereas the hearers are persuaded of the Ministers love to their persons, as also of his knowledge, and judgement, they are by and by made well-willing, attentive, and teachable. Again, whereas we are better acquainted with vice, than with virtue, it being natural, familiar, and easy with us, exhortation doth not only move us to practice, but also teach us what we ought to do, bringing us to the knowledge of our duties, and to the remembrance & more serious thinking thereof. Reprehensions teach not, unless obscurely, and by consequence; but they especially and plainly unteach. Contrarily, exhortations as they do plainly and chiefly teach us what we ought to do, so do they also as plainly teach what we should not do. For as soon as we are taught the virtue, we can apparently and of ourselves discern the contrary vice: but being reprehended for vice, we cannot so easily discern the contrary virtue, because the one is natural, and the other is of Grace, and gotten by industry. Thus much of Christ's method, or order in teaching.  
The matter of the dehortation is Meat, (Labour not for meat,) the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, work not, take no pains for: And it signifieth also the work of the soul, study not, care not, take no thought for, Mat. 6. 31.  
Meat, signifieth first bodily sustenance, that is, whatsoever we receive into our bodies for the increase and reparation of the same, till the appointed time of our dissolution.  
Secondly, Meat signifieth personal maintenance, that is, all things outwardly belonging to the body, and person of a man, as apparel, buildings, riches, honours, pleasures, and all worldly ornaments and gracements.  
Thirdly, meat signifieth natural wisdom, knowledge of arts, and moral honesty: All which things appear so glorious in the eyes and imaginations of worldly men, that some in the ample possession thereof, have thought themselves to be Gods, and many have forgotten themselves to be but men: Notwithstanding all these do putrefy and rot in the grave, there is no virtue or power in them to deliver the body from the grave, or the soul from hell.  
These meats are declared by their adjunct or property (perishing:) The quality of this meat affordeth matter of contempt, and consequently of dehortation.  
First, bodily meat or sustenance is perishing in two respects: First, unless corporal food be mortified it is no meat, therefore it cannot feed: But that it may be meat it must be altered from it own nature and property, and be changed into the nature and substance of our bodies. The bodies of beasts, fowls, and fishes (that they may be meat) must be mortified: I. By the shedding of their blood, and other actions pertaining to that trade, separating the grossest impure from the pure. II. Their flesh must be further mortified by water, and fire, and other actions pertaining to that trade. III. Their flesh must be further mortified by mostication, or chewing in the mouth. FOUR They must be mortified by general digestion in the common stomach, and from thence must they pass into innumerable parts of the body: All which do mortify the meat that is sent unto them, separating the impure from the pure; converting the one into their own substance and property, but expelling the other, as an unprofitable excrement. So that man's body is the grave, 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 fullness thereof, was created. Secondly, bodily sustenance is mortal, and corruptible of it own nature: without the body, therefore is the pureness thereof mortal, in, and with the body. So that meat, with the body, and the body with meat, is perishing: For if meat without the body were immortal, then should it be so in the body, and mortality should be swallowed up of immortality, the stronger transforming the weaker into his own nature. In these two respects, and therefore in all respects, bodily sustenance is perishing.  
Secondly, personal maintenance is perishing▪ Riches, honours, pleasures, the estate that is most firmly settled 
Psalm. 119. 96.  by strength, or policy, or both, are flitting and subject to dissolution. Psal. 119. 96. I have seen an end of all perfection, but thy commandment is exceeding large. In another place. The heavens shall wax old, as doth a garment, and as a vesture shalt thou change them. Nothing there is in this world, that lasteth always, but the word of God. Innumerable examples hereof might be brought out of the Scriptures, and profane authors, but every man's own knowledge and experience may teach him that these things are also perishing.  
Thirdly, natural wisdom, devices, and policies, are 
Psalm. 146. 2. 3.  perishing and vain. Psal. 146. 2. 3. O put not your trust in Princes, nor in any child of man: for there is no help in them: for when the breath of man goeth forth, he shall go again to his earth, and then all his thoughts perish. In another place he saith, The Lord casteth out the devices of Princes, and bringeth the counsels of the wicked to nought. 
job. 5. 13.  job 5. 13. He taketh the wise in their craftiness, and the counsel of the wicked is made foolish. Infinite examples hereof may be brought out of the Scriptures and profane authors, but it were needless, seeing that every day we may see with our eyes the fall of these things. Therefore seeing that this world, and the lusts thereof are vanishing, flitting and perishing, let us not too much love nor labour for the things thereof.  
Our Saviour Christ dehorteth from caring and labouring for bodily meat, by two main arguments. The one is drawn from God's providence, Mat. 6. wherein he showeth that God hath not care only of great matters, as (some foolish Philosophers dreamt) but even of the least things: For every thing that hath breath and every living thing, is fed of his bountiful hand, who like the good master of an household giveth meat, drink, and all necessaries to every servant, 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 hairs of our heads are numbered. The second main argument of dehortation is drawn (in this place) from the mortal and frail nature of all things within us and without us. Now, if God in his providence do supply unto us all needful things by such means as he offereth to us, and layeth before our eyes continually, which he hath commanded to use, and none other, and that all farther cares are superfluous and vain, not adding one jot or title to our estates; and if so be that those things when we already have them, be corruptible and perishing, and therefore cannot free us in the use of them from corruption, let us not vex and disquiet our souls with care and thought, let us not toil and weary our bodies with labour and travail as the heathen do, that know not God, nor yet know by what means the soul (though they confess it to be immortal) is fed and sustained to eternal life. Thus much of the matter of the Dehortation.  
Concerning the equity thereof. It is not to be understood that Christ here dehorteth us from labour and travel in a lawful calling, seeing that God hath given every man some gift for the same purpose, and hath provided both means and place for the exercising of the same: But his meaning is that we should not so much cark, and care, labour and travail, for bodily sustenance, and maintenance, busying the faculties of the divine and immortal soul, and spending the strength of the body about earthly and perishing things, as though God had made all things for us, and us for our bellies, and our bellies to live for ever.  
Again, he would have us hereby to know, that as all things are created for the sustenance and maintenance of man's body, so the body is made to be a vessel and receptacle of the soul, and the soul is made an immortal and spiritual vessel, or receptacle of the virtues, gifts, and graces of the holy ghost, which the soul is to show forth by the bodily members, that so God may be glorified both in the soul and in the body, therein beholding his own image, and likeness with joyful complaeence, even as the father rejoiceth in the son; and that he may be glorified by the soul, and 
Mat. 5. 16.  by the body, his power, his wisdom, his goodness, his mercy, shining therein before men. Mat. 5. 16. and Angels. 
Eph. 3. 10.  Eph. 3. 10. For which cause he hath redeemed and 
1 Pet. 2. 9  sanctified us, 1 Pet. 2. 9 Ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that you should show forth the virtues of him that hath called you out of darkness into his marvelous light. Therefore we must not set our minds on earthly things, to satisfy the lusts and inordinate desires of the flesh therewith, like bruit beasts that have none understanding, but we must with godly care, diligence, labour, and patience, seek and get our living by such good means, and in such a calling as God hath given us power and ability to discharge, knowing and remembering always this, that perishing meat is not the end of our labours, endeavours, and projects, but serveth only for the building and maintaining of this Tabernacle of clay, wherewith the soul is clothed, and to which it is united.  
The gathering together of wood, stone, lime, iron, lead, etc. and the building of our houses therewith, is not the chief end that we aim at, but habitation, making the house to serve for our uses, and not ourselves to serve it: even so, meats of what kind soever, are but the matter and ornaments of our natural buildings, which is not the chief end, but the soul's habitation or dwelling, which maketh her house, even the body, to serve for her use, and not her to serve the body. The body is nothing else but a shop furnished with sundry instruments: the great World, that is, the Firmament, and the Elements, with all things therein contained, serve but to afford matter for the building, making, and maintaining of the shop with the tools and furniture thereof. Now the soul is God's Apprentice, Servant, or workman, doing the works of God in the same, and with the instruments of the same. And the works of God are. First, that we believe in him. joh. 6. 29. that is, know and acknowledge him to be our master, and Lord, creating, redeeming, and sanctifying us. Secondly, that in this shop and with these instruments, members and faculties, we do his will, even those things, not which we ourselves have a lust unto, because we are not our own. Rom. 14. 8 but his. 1 Cor 6. 19 but what he himself hath commanded. Rom. 6. 13. Give not your members as instruments 
Rom. 6. 13.  of unrighteousness unto sin, but give yourselves unto God, as they that are alive from the dead, and give your members as instruments of righteousness unto God. 1 Cor. 6 13. The 
1 Cor. 6. 13.  body is not for fornication, but for the Lord, and the Lord for the body. Though fornication in this place doth properly and specially signify unlawful carnal copulation, yet it may and doth also signify the alienation of man's 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, himself, his Idol. Phil. 3. 19 Loving only himself, and all things for himself; serving himself, even of God, and of all his creatures, blessings and benefits; kissing his hand, job 31. 27. that is, magnifying and delighting himself in his own conceit, for his own wisdom, and providence. Ezech. 28. 2. 3. 4. 5. 6.  
He that is thus alienated in his heart from the Lord, is a fornicator, divorcing himself from the Lord, adulterating and polluting all the creatures and gifts of God. In which kind of usage both he and they are accursed, even as the Serpent was accursed, whom Satan abused to tempt our first parents to sin, Gen. 3. 14. and as the brazen serpent was broken in pieces, being abused by the Israelites, 2 King. 18. 4. In which sense and for which cause they are called wicked Mammon.  
But the body is for the Lord. Even for God and Christ, who in him, and by him, and through him, hath reconciled, begotten, and married us his Church to himself, that being separated from ourselves, & from the world, Psal. 45. 10. 11. we should only believe in him, only hope in him, only love him, and all things for him; yea, that we should be so ravished with the love of his presence as that we should neglect all worldly things, and even forget to eat our bread.  
Hereby we are taught to bridle our inordinate desires, and to moderate our cares, & labouring for worldly things, which are frail, uncertain, and corruptible: and to busy ourselves, not so much in the getting of abundance, with continual vexation, disquietness, fears, and sorrows, as to seek continually to the Lord to sanctify and establish our hearts with his good spirit, to grant us patience, and contentation with that which cometh to us from his hand, and to give us wisdom, and discretion to order our affairs, and so to dispose of the same, as may be most for his glory, the good of us, and ours, and of others, especially the godly, the care of whose things pertain to us also. 
1. Tim. 6. 8.  To this purpose let us always bear in mind the words of the Apostle. 1 Tim. 6. 8. When we have food and raiment, let us be therewith content. Vers. 9 For they that will be rich fall into temptations, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. Vers. 10. For the desire of money is the root of all evil, which while some have lusted after, they have erred from the faith, and pierced themselves through with many sorrows. Vers. 17. Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God, which giveth us abundantly all things to enjoy. Vers. 18 that they do good, and be rich in good works, etc.  
Secondly, seeing that our bodies are but the vessels and houses of our souls, 2 Cor. 5. 1. And that all things serve only for the sustentation and maintenance thereof; we are hereby taught to make a separation of the spiritual soul from the earthly body, and to be joined in spirit to the Lord, not living, to, and for the body, nor having any care to please and satisfy it in the lusts thereof; but living in, to, and for the Lord, subduing and beating down the rebellious flesh, crucifying every thought, imagination, and lust: bringing them into bondage and homage to the Lord, that the virtues and graces of his spirit may shine forth in our words, works, and even in our persons, as the light appeared out of darkness, and gave shine unto the world. 1 Cor. 9 24. 25. 26. 27. Math. 5. 14. Phil. 2. 15. Prou. 4. 18.  
But alas, how short we come of those duties, and how nearly, and dearly we are addicted, linked and bound to the body, may easily appear, if we enter into unpartial judgement with ourselves, examining our daily practice, and the continual course of our lives. And comparing ourselves as we are, with ourselves as we should be, we shall easily see that we are flesh, and not spirit; that our souls are the drudges of our bodies, and our bodies the drudges of our meat▪ seeing that for the large possessions, and plenty of outward things, many have no regard to the body, to the safety, or health thereof. Eccles. 4. 8.  
In the practice of this multitude that followed Christ, we may behold as in a glass the nature and condition of all earthly men. For we are all of one earth or clay, descended of earthly Adam, our minds are full of darkness, our wills froward, our affections sensual, there is none righteous, none understandeth, none seeeketh after God. Rom. 3. 10. 11. All our labour & travel is to satisfy the flesh in the lusts thereof. And therein are our pains endless, and our desires boundless. But when we come to take view of our inner man, the spiritual and regenerate part, we can see nothing, our fowls are dead, or sick and feeble, for there is no spiritual hunger and thirst in us, after the bread of life, the word of God, there is no appetite, desire, care, labouring for that; because the sensual body hath brought the soul into captivity, and subdued it to the flesh, that with the powers and faculties thereof it should serve the flesh.  
In the tillage, and sowing of our ground, what pains do we willingly take? How readily do we plow, and root up briars, thistles, and other weeds, lest they overgrow and suck up the fat of the earth, wherewith our corn should be fed? How patiently can we endure the cold of Winter, the stormy blasts of the Spring, and the broiling heat of Summer in doing our necessary businesses? And when we have done all; what have we got, save only a little perishing meat for our mortal bodies? But contrarily, how little pains do we take in breaking up the fallows of our hearts, in rooting out the thorns and briers of sin, which our nature doth as plentifully and willingly bring forth, as the earth doth weeds? We can well enough endure that the strength of soul and body, should be eaten up, and devoured of the canker-worm of sin, which should bring and show forth the fruits of the Spirit. A corrupt, and weedy soil we are, and therefore we are apt to receive Satan's tars, and to cherish the same in us; but the word of life can make little or no impression in us, our cold, waterish, and heartless fowls can not nourish the seed of God to bring forth any fruit for his use.  
In the time of harvest, with what joy do we reap the fruits of the earth? the very sight of our commodities so glads our hearts, that hunger, thirst, sweat, ache, want of sleep, nothing troubles us. We love to be always in the fields, redeeming the fair season with loss of our pleasures and ease, which otherwise we know we should want afterward. But how careless are we in reaping the spiritual food of our souls? How little pleasure have we therein? We think we stand in no need thereof; therefore we go dully and heavily to that field, where the same is to be gathered, as though we came thither by compulsion of law, rather than of a willing mind. Many exeuses and causes of delay do we find; long is it ere we come, and when we are come, we have forgotten to bring our haruest-tooles with us, our minds, hearts, affections, memories are at home, and on our worldly affairs; therefore we think the time long, and unless short work be made, many will shorten the time with sleeping, and the rest of the day shall be spent in vain pleasures, foolish talking, ungodly jangling and jesting, and doing many kinds of businesses which we conceive we may do without any great danger of Law, being like to young children, which delight to play in Sand-heapes, dunghills, and miry puddles, but to be set to the School of nurture and learning, 'tis as bitter as gall and wormwood unto them.  
Again, how do we cark and care, labour, and cast about, and even break our brains with study, and plotting how to compass, and purchase Farms, Houses, Lordships, Offices, and places of preferment? But how nought worth and vile do we esteem this precious Pearl, the Kingdom of God? The kingdom of Heaven is not worth the caring for, it is not worth the labour, we imagine that it may be purchased with any trifle, with any supposed good thought, a word in the hour of death. How brutish and sottish are many great and wise worldlings, which seeing an earthly Lordship so long in purchasing, do notwithstanding think to purchase the kingdom of God in a moment, yea, to have it at command when they list: Believe well, and hope well from the teeth forward, is all that they will give, and this can they give at any time, without the least hindrance to their sinful lusts in any thing.  
We will travel by Sea and Land into far countries, passing by dangerous gulfs, Rocks, Robbers, Pirates, Tempests, and amongst these will we hazard goods, and life itself, for the increase of our goods, and when we have gotten all we can, we can make nought but meat, drink, and cloth of it, but whatsoever we make thereof, it is but a perishing and corruptible toy, having matter of contempt, yea, of sorrow and grief in it. For what troubles do riches oft times bring to the owners thereof? Eccles. 5. 12. But as for those true and immortal riches, fain would we have them, but we will not wet our foot for them, nor abide the cold air to breath on our faces, we will not undergo the least displeasure of any man for them, nor sustain the smallest loss of any thing, nor hazard the least thing that we have. In traveling into far Countries, we are altogether unsure to return again, yet shall not that hinder us. If we sustain any great loss, we will once try again, the later voyage may chance to save itself, and recover the other. But there is no such traveling for these everlasting treasures: And though we be sure with labour and diligence to find and obtain the same, yet will we hardly stir to the door, yea, though they be brought, offered and even enforced upon us, yet will we not pull the hand out of the bosom, so drowsy, so lazy are we.  
If proclamation should be made in time of dearth and famine, that such a Prince had sent a thousand quarters of Corn for the poor, and so many pounds of gold and silver to be distributed among the poor indebted, and that he would send shortly to every port a vessel laden with wheat, and if it were but Beans, what running, and flocking together would there be? what striving? contending? complaining? laying open of our wants? of our debts? of our charge of children? what watching, and looking for that, which were to come? what running to the Seashore? climbing up of steeples? and cheering of our hearts in hunger, with hope of expected food? In Esay 55. This proclamation 
Esay 55.  is made with a loud, and high voice; Ho, Every one that thirsteth, come to the waters, come, buy Wine, Milk, Honey, Bread, without money. In extremity of bodily want, we would give all that we have for bread, and water: In our spiritual want we are called to come and take freely without money, or mony-worth, but who comes? who moves, or listens to the voice of the crier? This spiritual food is not worth the coming for, it is not worth the labour, though we may have it freely. They that love the hips, haws, roots, and mast of this world cannot abide this heavenly food, it is no more meat for them, than Pearls for Swine. The Onions, Garlickes, and Leeks of Egypt, even the fruits of this, earth is the fittest for them, and savoureth best to their taste: they are like young children that delight to lie groveling in the ashes, eating coals and clay, thus are they bereft of understanding, like to Nabuchadnezar, Dan 4. the wild Woods, Forests, and company of beasts is fitter for them then the communion and fellowship of Saints. The civil flickering harlot, and stew-house doth best befit the Whoremonger, and adulterer: the Alehouse is fittest for the sottish Drunkard: the kitchen for the greedy glutton: the dunghill for the muddy Mamonist: a puffed and windy blast of vainglory for the proud and rotten flesh of pride. This proclamation is also made, Prou. 8. 3. Wisdom crieth beside the gates before the city, 
Prou. 8. 3.  at the entry of the doors; Ver. 2▪ Omen ay call to you▪ etc. Ver. 6. Give ear, for I will speak of excellent things. Ver. 18. Riches and honour are with me, even durable riches, and righteousness: my fruit is better than gold, even then fine gold, and my revenues than fine silver: yet for all this, she is not heard; for folly doth not comprehend wisdom, neither are incorruptible treasures received of corruptible and mortal bodies.  
How eagerly do many hunt after promotion, the windy titles of honour, and how glorious and wise are they, if they can creep into favour, and special respect with Princes? What a world of contentment, pleasure, and joy is the advancement of their houses 
Hest. 5. 11. 12.  unto them? Hest. 5 11. 12.  
What hot pursuit, even to the last gasp, do many make after earthly preferment; but to seek to be in favour with God, with Christ, with the Angels, to be honoured of God, to be heirs with Christ, to be fellow servants with the Angels, who almost much regardeth?  
Moreover in our hot pursuits after the profits, and prerogatives of this world, we will go on forward with a constant and steady course, and tread down under foot every thing that hindereth. Whatsoever the world think or say of us we care not, if we may but accomplish our desires. If men count us covetous, ehurlish, vainglorious, highminded, we regard not their speeches: If the poor curse us, and brand us with the marks of oppression, cruelty, and tyranny, yea, if we have but some great person to back us, we will care almost for no man: but how inconstant in a good profession are we? How fearful? How soon offended? How soon weary of well-doing? How fainthearted? If the world frown on us, as it always hath done on the children of God, we are ready to give over, to dissemble, and conceal ourselves with Nicodemus, as though we were ashamed of Christ, whereas we should rather show ourselves to be ashamed of their wickedness, and our own spiritual cowardice.  
The serving-man will be diligent and faithful in his masters domestical businesses, and outward employments, he will carefully observe and note his Master's disposition and nature, what things delight and please him, what not. And if his master be of a right generous disposition, that he use to prefer good servants, then will he serve him diligently many years; and the doubtful hope of uncertain preferment giveth life and courage to him, to undergo joyfully and willingly any pains: heat, cold, wet, dry, night, day, are all alike to him; and he is ready to hazard limb and life in his master's quarrel. But what is the harvest of his labours? Some preferment by his Master, or Master's procurement: yet is his Master but a man, and therefore unconstant; he is but a man, therefore he may leave his former goodness; and because he is but a man, the flower of grass; he may die before the time, therefore saith David, Psalm. 146. 
Psalm. 146. 2. 3.  2. 3. O put not your trust in Princes, nor in any child of Man, etc. But howsoever, Service is no heritage: but the Lord's service is heritage, he hath no sons, no daughters, no kinsfolks, but his only Son, which he gave a ransom for us, the price of our redemption, and adoption, that we might be his Sons, and coheyre, with his own Sons of the Kingdom of glory. Now, will the Servingman do this and that; nay, he cares not what, upon uncertain hopes of trifles, and shall not we much more joyfully and faithfully serve the Lord, enduring with patience the afflictions of this present time, seeing that we have a Master that is most good, most merciful, most true, who hath promised plentifully to reward his Servants, and is most willing, and most able to perform his promises. Why doth not the hope of this reward encourage and give life unto us, faithfully to serve him, and joyfully to suffer for him? It is because infidelity lurketh in the heart, it is because we are not his Servants, we have no delight in such kind of service▪ nor in serving such a Master. And forasmuch as we are carnal, we will in such sort serve bodily Masters for the good of our bodies, but we will not serve the Lord for the both temporal, and everlasting felicity of body and soul. Such like bruit beasts are sure that they have bodies, and they daily feel that they require maintenance, therefore are they so laborious for the time present, and so provident, and careful for the time to come: but whether they have souls they are not very sure, neither whether they be immortal, neither what shall become of them do they much regard. From whence then proceedeth this bodily niggardship, and spiritual prodigality and dissoluteness, that for a crust of bread they will sell the kingdom of heaven, but from Infidelity and Atheism?  
Lastly, the poor man, that about ten, twelve, or twenty years hence, or he knows not how soon, shall have a Lordship befall him, or some great living; can in the mean space far more patiently endure poverty, the hope of enjoying the same before his death, doth rejoice his heat in the greatest want, and though he be doubtful whether he shall live, and have the benefit thereof, yet is it no small comfort to him, that his posterity shall be raised out of the dust. But we poor and miserable wretches, being sure that the inheritance promised is not far 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 foot is even in the grave already, though (I say) we be so near to our inheritance, yet have we no rejoicing therein; because we are more in love with this nasty and muddy cottage, than with the glorious palace of heaven: distrust, infidelity, and the love of this world, doth so deeply possess our dead and dark hearts.  
Thus much of the dehortation▪  
But labour for the meat that endureth to eternal life, which the Son of man shall give unto you, for him hath God the Father sealed.  
These words contain the Exhortation. The matter of the exhortation is (meat) which is declared, 1. By the effect or efficacy proceeding from the immortal nature thereof, [which endureth to eternal life.] 2. By the Author or Giver, [which the Son of man shall give unto you.] This Authority and Office of the Son is confirmed, by the primary or principal cause thereof, that is, the Assignment and Designment of the Father, according to the everlasting decree of his counsel, in calling him, [for him hath the Father sealed.  
But for meat.] Meat, in this place, is quite opposite and contrary to the former, signifying metaphorically in general all things belonging to newness of life; in special the doctrine of the Gospel. For as the body is fed with meat, so the soul is fed by the word of God, through the efficacy and virtue of the spirit, which begetteth Faith in the soul, whereby the soul is quickened, for of itself it is dead: therefore seeing that faith is the life of the soul, that is well compared to meat which increaseth and preserveth faith, and that is the Gospel only. 1 Pet▪ 1. 23. Also the same Apostle saith, 
1 Pet. 1. 23.  as Babes desire the sincere milk of the Word. It is a known principle in Philosophy, ex quibus nascitur aliquid, ex iis 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 preserved by the same, till the appointed time of our dissolution: even so our souls are regenerate, and borne a new of the word, and the spirit, not to temporal, but to eternal life.  
Which endureth to eternal life.] These words are the effect of the Gospel. The Gospel is such meat, as it maketh the soul immortal, working in the soul, faith of the promises therein contained, and an assured hope of the performance thereof in due season. This meat being immortal, maketh the soul immortal, but the other is perishing, therefore it cannot free the body from corruption. And herein appears the difference of these meats.  
First, the virtue and strength of bodily food, wherewith it feedeth, is natural, being infused into it in the creation, and continued till the end by generation, and production: But the virtue and strength of this meat, is the spirit of regeneration, descending from above, enlightening, and sanctifying whom he will: And as meat without the natural strength thereof, is but a dead corpse, and cannot feed: so the Gospel without the spirit which is the life thereof, is a dead letter to him which receiveth the same, which killeth, but feedeth not; for than is it lively in operation, when the receiver thereof, that before was dead, is now raised from death by the spirit, which as it gave life to the first Chaos, or Mass in the creation, so it giveth life to the second confused Mass, the natural man.  
Secondly, bodily meat must be mortified by the body, which separateth the impure from the pure, converting the one into his own substance and nature, but expelling the other as excrements: but contrarily, the meat of the soul, which is the Gospel, is not mortified of the soul, but it doth mortify the soul with all the powers and faculties thereof, converting the soul into the nature and property of itself. It destroyeth nature, it casteth a man out of himself, separating himself from himself, as a corrupt refuse, or excrement. As for example, Paul counted all things loss for the knowledge of Christ, and judged them to be but dung, that he might win Christ, and be found in him. But what things are they? His jewish privileges, whereof he maketh an enumeration in the former verses, and divers other things wherein he excelled many of his own nation: For he was of excellent education, perfectly instructed in the laws of the Fathers, skilful in divers languages, by profession a Pharisee, not lukewarm, but zealous, touching virtue, and righteous living, according to the Law, unrebukable.  
here is nothing wanting to Paul, as he supposed, he had made his salvation so sure, that if he were not saved, he thought none could be saved. But this proud and dead flesh that is without feeling, must be lanced, cut, and eaten away. For when as, in blind zeal, riding toward Damascus he was thrown beside his horse, being affrighted and astonished with the sudden light that shone about him, and the voice that spoke unto him, he was thrown beside himself also. He fell a jew, he rose a Christian; his fall was his spiritual death to his former judaism, the miraculous light and voice of Christ his spiritual resurrection. From henceforward he glorieth not in worldly prerogatives, and jewish privileges, he counts them but loss for Christ, and judges them to be but dung; but he rejoiceth and glorieth in afflictions for Christ's sake, yea, he is content to suffer any thing, scourge, imprisonments, shipwrecks, perils of waters, of robbers, of the jews, of the Gentiles, of false brethren; in the City, in the wilderness, in the sea; to suffer weariness, painfulness, watching, hunger, thirst, cold, nakedness, stonings, fire, sword, if so be that by any means he might attain to the resurrection of the dead.  
Therefore this spiritual meat cures not, for we are past cure, there being nothing in us for medicine to work upon, to recover us withal. It mends not, for these mildring muddy walls of ours, can sustain no new matter, no more then old vessels can contain new wine, or an old garment retain the new piece of cloth. It repairs not, for this ruinous building must not be built upon, but pulled down, yea, the foundation thereof must be razed. All man's understanding, wisdom, reason, imaginations, will, affections, and all his goodness, must be cast up, as unprofitable rubbish, good for nothing, but as unsavoury salt, to be cast into the streets for men to tread upon, and a new foundation must be laid, whereon he must build a new, even jesus Christ, on whom he must be founded, and out of whom he must grow, even as the building doth artificially grow from, and out of the foundation. And all other things, what show soever they have of wisdom, godliness, zeal, devotion, yet are they but sin, because they arise not from the true foundation, which is Faith: Therefore this meat transformeth and reneweth, non superinducens, sed inducens novam formam, not putting upon us, but putting in us a new form or shape, which must transform and change the whole man, and life of man▪ out of natural into spiritual, out of corruptible into incorruptible, out of earthly into heavenly, out of temporal into eternal.  
Thirdly, bodily meat is mortal, therefore it cannot preserve the body for ever, but both come to destruction: but the word of GOD is immortal, seeing that the spirit which is the life and strength thereof is immortal; so mortality is swallowed up of immortality. And now Death where is thy sting? Sin, where is thy strength? Despair, where is thy worm? Hell, where is thy victory?  
This is the true Philosopher's stone, that turneth iron even iron hearts into gold, mortal into immortal, death into life, even as Lazarus was raised from death to life, and as the dead and dark eyes of the blind man were changed from darkness into light.  
Fourthly, corporal meat must be mortified, and prepared by our labour and Art: but spiritual meat, which is the Gospel, is as gold, purified seven times in the fire, separated from all impurity, much more than gold can be by the skill of the cunning Alchemist, mortifying and preparing us, to convert us into the nature of itself. We serve ourselves of bodily food, but this meat must serve itself of us, else we do adulterate the same, applying it carnally to our condemnation, even as the jews adulterated this miracle of our Saviour, making no other use thereof, than to serve their bodily turns of it, the filling of their bellies.  
Note this well, for it is the nature and very essence of hypocrisy and carnal gospelling, which in these days is as rife as ever it was, and that in the highest degree. For in these days as there is much knowledge, so is there great abuse of knowledge by hypocrisy and sophistry. For men are not only politic to cover and hide their filthiness by dissimulation, and apish imitation of certain words and terms, and counterfeit shows of profession, as they are subtle to defend and excuse their wicked and most ungodly doings, having Scripture and reasons as ready at command as Arrius the heretic, and as the Devil the Father of cavils and lies.  
Satan never played his part, his devils part so kindly, as when he drew arguments of persuasion out of the Scriptures, thereby to induce Christ to sin, contrary to the Scriptures. Neither do hypocrites play their parts so kindly, that is, imitate their Father the Devil so naturally, as when they transform themselves into the children of light even as he transformeth himself into an Angel of light, to deceive. This hypocrisy hath taken such deep rooting, and is become so habitual, that men are now as skilful to deceive their own hearts, as heretofore they have been to deceive others. Let such sophistical hypocrites take heed how they carnalize the Gospel, and profession of religion, that is, serve their own turns of it, either for profit or vainglory, as the common practice is. And as men count themselves the wiser, as they deepelier dissemble, and blind the world, so much more foolish are they, even the devils fools, not considering how that by this way, he serveth himself of them. Now to conclude this point. Bodily food, yea all worldly things that serve but either to feed and sustain the body, or to glorify the person of the outward man, do no more but bring the body to the grave, or earth, from whence it was taken: but contrarily, spiritual food, the word of God, doth feed and preserve the soul to eternal life, and bring it into the hands of God again who made it, and infused it into the body.  
Secondly, this spiritual food is declared by the Author and giver thereof [which the Son of man shall give unto you.] He calleth himself the Son of man, not purposely to signify unto them, that he is the Son of Adam, Abraham, David, Mary, but hereby he intimateth his godhead unto them, recalling them from the view of his manhood, to the consideration of his Godhead, and of both in the one person of Christ. In Math. 9 6. he saith, The son of man hath power on 
Math. 9 6.  earth to forgive sins. Now to forgive sin is proper to God alone: here therefore he plainly confesseth himself to be God on earth. Again, john 3. 13. he saith; No man ascendeth into heaven, but the son of 
john 3. 13.  man which is in heaven: here he manifestly showeth that he is man in heaven. This amazeth the eyes, and astonisheth the understanding of the world, how he is God on earth, and man in heaven, at one and the same time. That he was man on earth, the world saw, yea with contemptuous, and scornful eyes, looking only on his outward appearance. Mat. 13. 35. And that God is in heaven it knoweth, but it neither seeth nor knoweth, how the God head should be on the earth, and the manhood in heaven, much less how they both should be united in the one person of Christ. This difficulty is thus manifested and declared.  
First, the body of Christ was form of the sanctified substance of the Virgin, and without the knowledge of man, that his reasonable soul might come to an undefiled vessel, instrument, or body, and that which Solomon speaketh of himself, Wisd. 8. 20. hyperbolically, is truly spoken of Christ; yea, rather being good, I came to undefiled body.  
Secondly, the human soul of Christ was sanctified and replenished with the gifts of the spirit above measure, to be a fitting instrument for the Godhead. And the Godhead took the manhood unto it, thus preparing, sanctifying and furnishing it. So that the Godhead and manhood, without confusion of the one with the other, do make one person, without division of the one from the other. Now by virtue of this union, and communication of the two distinct natures, that is, of the Godhead, and manhood, with their properties and actions in one person, he being man on earth, may be said to be in heaven, that is, in respect of the person to which the Godhead is inseparably communicated, which is in heaven, and every where. And this is Christ the son of God on earth, and Christ the Son of man in heaven; which I further illustrate by this similitude.  
First, the light was, before the star of the Sun was made: For three days and three nights were already passed, and the stars were made on the fourth day, Gen. 1. 14. So the Godhead of Christ was before the manhood, which was incarnate in the year of the world. 3962.  
Secondly, the light assumed, and took this star to it, which both make one Sun, yet is the star one thing, and the light another; but by indivisible union of their substances they make one Sun: even so the Godhead took the manhood unto it, which both make one Christ, yet is the Godhead one thing, and the manhood another, but by union of both in one person, they make one Christ.  
Thirdly, the body of the Sun is little, at least in our eyes, but the light is unmeasurable, comprehending and filling both the Sun, and all things, to the utmost circle of the highest world: so the body of Christ is for quantity like to ours, but his Godhead is infinite, comprehending, and filling both the manhood and all things infinitely.  
Fourthly, though the body of the Sun be in the firmament, yet we may say, that the Sun is here or there, because the light thereof is in this or that place, yea the vital power also, whereby every thing doth live and move, which is not separable from the Sun, but being rooted in the same, is derived and extended thence into all places; yet we say not, here or there is the star of the Sun, not making the star, but the Sun to be in every place: Even so, though the manhood of Christ be now in heaven, yet is Christ in earth, and all places, as himself saith, Wheresoever two or three be gathered together in my name, there am I in the midst. Again, Lo, I am with you till the end of the world. Not that the manhood should be with them on earth, as them it was; which being ascended and glorified, must be contained in heaven, till the day of judgement, but that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be with them. So that to conclude this point, Christ, God and man, in respect of his Godhead, is every where, and Christ, God and man, in respect of the manhood, is in heaven, and no where else. Thus much of the author and giver of this food.  
Moreover, this authority and office of the Son is confirmed by the principal cause thereof, [for him hath the Father sealed.) God the Father decreed in his everlasting counsel the office of mediation of the Son, and called him hereunto with an everlasting calling, as he is the Son of God, but from the womb of his Mother as he is man. This is the character, seal, and express image of God, wherewith the Father hath sealed him, even all authority and power, with all infinite, celestial, and spiritual gifts. Now this everlasting calling, which is executed in, and by the manhood, appeareth to the world by his doctrine and miracles, the authority, power, and majesty of the Godhead shining in his person, being the splendour and brightness of the glory of his Father.  
Seeing that Christ alone is the expense or storehouse of spiritual food, we learn whether we are to repair for bread in our spiritual hunger and thirst. He alone is the bread of God that came down from heaven, and giveth life to the world. Other bread there is, but it is not living bread. This great world is God's expense or storehouse, which affordeth corporal bread, or rather matter of bread, which we gather out of the same, and by our Art and industry work it into immediate food, which so soon as it cometh into the stomach, is fet from thence into every part of the body, for the nourishing and sustaining thereof: but this natural bread is perishing.  
Again, this world affordeth meat for the natural soul: For it is God's temple or building, and all the creatures therein contained, are his living vessels, or instruments, doing and working his will; And in them appeareth his own omnipotency, majesty, power, wisdom, goodness, justice, mercy. here is matter for the reasonable soul to work and feed upon: but this is animal bread; enduring but to temporal life, not quickening, or reviving the soul to eternal life.  
Therefore there can no bread of life be gathered out of this world, but the living bread must come down from heaven, that must quicken and sustain the soul to eternal life. It is living bread, not only because it hath life in itself, but also because it giveth life unto us which are dead, which worldly bread cannot do. For other bread must come to a living stomach, as the matter to the workman, but this living bread cometh to a dead stomach, to give not only food, but life also to the same, which it doth by the spirit which quickeneth whom he will. And he that hath the spirit, hath life, from whence proceedeth spiritual hunger, and thirst, and consequently spiritual digestion of Christ, the living bread: but he that hath not the spirit, hath not life, therefore though Christ be offered to him, yet is he not quickened, nor fed therewith, for the word of God is to him but a dead letter, even as restoratives, and nourishing meats are to a lifeless corpse.  
Therefore let us not labour for bodily meat, pampering and fulfilling too much the brutish appetites of those corruptible carcases, which are a burden and wearisomeness to the sanctified soul. Let us rather labour to suppress the intemperate and inordinate desires, and lusts thereof, lest that obeying them in the lusts thereof, we be transformed into the nature of evil beasts, or civil Epicures, as very many are in these latter evil days, wherein there are not so many converted from Popery to Protestancy, as do revolt from true Christianity to manifest Pharisaism, to ethnical civility, Epicurism and flat Atheism, the Devil catching more this way, then escape out of his hands the other way.  
Labour not for the preferments, promotions, pomps, and vain flourishes of this transitory world, all which things are but momentary; and being persecuted with envy, and accompanied with inseparable grief and sorrow, afford no true felicity, nor yet hearty rejoicing to the possessors thereof. Let us rather labour to curb these high aspiring thoughts, moderating these flying and groundless imaginations with sobriety and sad wisdom. Labour not for worldly wisdom and knowledge: For the wisdom of God in his works is unsearchable, neither can the ground of his works be found out. So that when we have done all, this is all that we have learned, namely, that we now know nothing, whereas being unlearned, we thought we knew, or might know something, and have only gotten some discerning of our ignorance, and want of knowledge. Moreover, whatsoever it is, it dieth and perisheth together with the brain, not helping forward the soul one hair breadth towards the attainment of eternal bliss; for otherwise Satan might have cause of hope, at least some mitigation of endless despair.  
But let us labour for the meat that endureth for ever, whereby our souls and bodies are preserved eternally. Let us labour, that we may attain to the knowledge of God, in the salvation of our souls, by faith in Christ: This is true wisdom. Let us labour for the spirit of Regeneration, that we may be delivered from the bondage of corruption, into the glorious liberty of the sons of God: This is true liberty. Let us labour for the assured hope of our eternal inheritance in the kingdom of heaven: This is an everlasting and true kingdom. Let us labour that we may be truly persuaded of the forgiveness of our sins, and that we are in the favour of God: This is true comfort, joy, delight and pleasures. Let us labour to know God to be our God, and protector, which is our safety both from our temporal and spiritual enemies. Let us labour to be partaker of all spiritual blessings from above, which proeeed from the Father of lights. Let us labour for this meat, that is able to make our souls and bodies immortal; not like unto Manna which our Fathers have eaten, and are dead, but he that eateth this meat shall live for ever. It is the precious balm that will preserve our souls and bodies from corruption, that they shall never see death. Which meat, the Son of man, jesus Christ hath given unto us, even the Son of God incarnate and made man, he is the expense and storehouse, out of which we must receive this everlasting food: for all the treasures of the Father are hid in him, of whose fullness we shall receive, and our souls shall be satisfied with God.  
The Law affords no meat▪ unto us; it is a destroyer, not a Saviour; the Leaven of the Pharisees, even Popery, which is a mass, and the head of all heresies and Satanical policies is no meat, but poison. And as for bodily meat, and drink, 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 afford any part of this everlasting food unto us. These are dry, barren, hungry, and fainty deserts. But Christ is the true Manna that came down from heaven, which who so eateth shall not hunger any more. He is the rock, out of which do flow the waters of life, and he that drinketh thereof shall never thirst any more. For thus hath God the Father decreed in his everlasting counsel, and called him from all eternity, that through the assumption and mediation of the manhood, he should convey this immortal meat, and spiritual treasures unto us. Therefore the bread of life can we have from none but from the Son; for the decree of the Father cannot be altered, neither can the calling of the son be in vain. There is no wisdom, knowledge, salvation elsewhere to be found, save only in the Son: the truth of all which things may appear outwardly unto us by his miracles, which no man could work, but he that was sent of God, who hereby testified of his Son, that by believing in the Son, we might have life through him, not through ourselves, nor any other.  
FINIS.