Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

be Wine Christ saith he will not drinke of the fruit of the Vine by which he meanes the very wine which was before in the Sacrament and therefore certainly they finde nothing that affirmes it Besides if it were the meaning of Christ This is my body what is the reason the Disciples never asked any question about it What is the reason the Fathers that followed in the first times spake not of such a thing I need not trouble you with that Now you shall finde all along from the first that the Fathers make no such mention of that but not to stand to presse this further because I see the time passeth and this thing I intend not to stand on You see therefore the falsenesse of this opinion that this Communion of the bloud of Christ and of the body of Christ should be through any reall corporall Transubstantiation But what is it then We are to distinguish betweene the inward and the outward action there need no more but that with the outward action with the mouth of the body we take the bread and wine and with the inward action that is by faith wee take the very body and bloud of Christ these we distinguish these they confound But I say we agree in the thing we say Christ is communicated to us in the Sacrament as truly and really as they only there is difference in the manner we say it is spiritually they say it is corporally For what is the Sacrament to open it to you and so I will come to make some use to you This Sacrament is nothing else but the Seale of the Gospell of the new Covenant and it is indeed nothing else but a visible Gospell for what is the Gospell the Gospell is but an offer of Christ to all that will take him for remission of sinnes now the same thing which the Gospell preacheth to the eare the same the Sacrament preacheth to the eye that is in the Sacrament there is an offer of Christ to us Take and eat that is take Christ whose body was broken and whose bloud was shed for you take him for remission of sinnes I say the same is done only the Gospell presents it to us under audible words and the Sacrament presents it to us under visible signes this is all the difference If we would know what the Sacrament is consider what the Gospell is and the Covenant and you shall know what this is for it is but a Scale but a memoriall of the Gospell now what is this Gospell It is nothing but this when God looked on mankinde as fallen in Adam he tooke a resolution in himselfe to recover them againe by giving his Sonne to them Now this must be manifested to men therefore he sends his messengers to declare to the sonnes of men to let them know their estate by nature and to tell them that he hath given them his Sonne to save them from their ●innes and to reconcile them to himselfe to give them title to the kingdome from the hope of which they were fallen this is one part of the Gospell this promise which he hath made which I say is nothing else but a meere office of Christ. But there is another part which is the condition required on our part when Christ is thus given you must serve him and love him and obey him and turne from all your evill wayes you must be his as he is yours now when this covenant and agreement is made betweene us he puts his Seale to it this Sacrament of the Lords Supper As Iacob and Laban when they had made an agreement one with another that they should not hurt one another they pitched stones upon an heape This shall be a witnesse betweene us that is if either of us breake the bargaine let this heape witnesse that there was such a covenant made And as God himselfe did when he made a covenant with Noah that the waters should no more overflow the earth he set his bow in the clouds and that was a witnesse that when I see the Bow in the cloud if I goe about to drowne the earth againe with water let this witnesse against me So in the Passeover when he made a promise that the destroying Angell should spare them he commands them that they should sprinkle the doore-cheekes with bloud that when he sees the bloud that witnesse might secure them that the Lord would remember what he had promised when hee had seene that And as among men when a man conveyes either lands or money to another man they use to confirme the bargaine with seales or with some signe or memoriall that when they forget the bargaine or deny it or goe about to breake it it may be said to them This is your hand and seale the thing is done you have past it it cannot be recalled if you doe this will witnesse against you So the Lord here when he hath made his Covenant with us I will give you my Sonne And you againe shall give your selves up to him he puts his hand and seale to it as it were he addes this Sacrament that will be a witnesse against him if he should go about to breake his covenant as it is a witnesse against us if we breake the Covenant of faith and repentance that is required on our part You see therefore what the Sacrament is it is nothing but the Seale of the Gospell presenting that to the eye which the Gospell presents to the eare for it presents God as it were he comes with Christ in his hand saying this to us This is my Son his body is broken for you and his bloud shed for you take Him let Him be yours only remember that you serve him that you love him that you obey him againe and let this Sacrament be a signe and a witnesse betweene us so that as the Gospell hath two parts one is a relation of all that Christ hath done and another is the giving and offering Christ to us so in this Sacrament there is a representing of Christ he was crucified his body was broken his bloud was shed and a deed of gift is delivered of Christ to us Take and eat And therefore know that it is not a bare signe but it is a signe of the Covenant and there is a difference betweene those two to say the Sacrament is a signe of Christ and a signe of the Covenant even as there is a great difference betweene the wax that only bears the impression of an image stamped upon it and betweene that which is a seale to a Deed that is a signe of the covenant or bargaine and agreement for that gives interest into the thing that gives Title to the thing that conveyes the thing to us that binds the owner perpetually to the performance of the thing so the Sacrament is not a naked signe representing this act of Christ but it gives us interest not only into some benefits no he saith not you shall have

of their owne Writers Cajetan upon the third part of Thomas the 80. Question saith plainly To eat the flesh of Christ is to beleeve in Christ. And Biel in the Canon of his Masse and Canisius upon the Corinthians and others of their owne Writers which is enough to make it cleare to them that this is the meaning of the words that we have said before So much shall serve for the answering of that Objection We shewed the last day in what manner Christ is in the Sacrament I will not stand to repeat it we came to draw some consectaries from the point that there is a reall Communion of the body and bloud of Christ in the Sacrament The first was for the strengthning of our faith If God had said it only it had beene enough God that cannot lye But I told you he had not only said it but sworne it and not only sworne it but hath put to his Seale And therefore we have reason to beleeve him only I told you what was required if we will partake of Christ First we must take him by faith Secondly that is not all we must take him in deed aswell as in word that is we must obey him and live by his Lawes we must lay downe the armes of rebellion and come in if we will have pardon Thirdly it is not enough to doe this but we must doe all out of love Now when a man heares of this that all this is required in taking of Christ here I told you all the world is at a stand there is no body will be content to take him when they heare these conditions that they must deny themselves in every thing in their profit in their pleasures in their credit and must take up every crosse and when they meet a crosse they must not balke the way but they must goe thorow when they heare they must follow him and serve him I say when men heare this they refuse Christ they will not come in to God Now what is our businesse but to invite men to come in to God and to compell them as he saith That my house may be full we are the Messengers of the Lord sent that we may invite men to this Banquet I meane not to this Sacrament but to the thing And therefore we will make it the second Consectary and so proceed If there be here a reall Communion of the body and of the bloud of Christ then here is the gift or offer of his body and bloud Consider therefore the greatnesse of Christs love that he should regard us so much as to take our Nature to cloath himselfe with our flesh and bloud that he might be crucified in that I say this is an extraordinary love Compare but our condition with the Angels that were fallen and we shall see the greatnesse of this love The Angels that were fallen and we were sunke in the same mire when God looked downe from heaven and saw the miserable condition of both saith the Author to the Hebrewes he had compassion on us but on the Angels he had not compassion Which difference shewes his liberty and magnifieth his mercy toward us as you shall finde in Malachy the Lord reasoning with Israel Thus have ●●oved you and yet you say Wherein hast thou loved us saith he Was not Esau Iacobs Brother and yet Iacob have I loved and Esau have I hated So I say the Lord hath loved us in doing this for us in giving this body of his to be broken and his bloud to be shed he hath loved us and hated them And why hath he put this difference but because he loved us And therefore Paul as he is excellent when he comes to set forth this point Ephes. 2. he saith When wee were children of wrath when we were dead in trespasses and sinnes when we were enemies he that is rich in mercy according to the greatnesse of his love hath quickned us and set us together with Christ in heavenly places marke it when we were in this condition dead it was he that was rich in mercy according to the greatnesse of his love c. You shall finde that the Apostle whensoever he comes to this matter knowes not how to expresse himselfe but as a man that stood amazed at the greatnesse of Gods love he had his thoughts swallowed up with it Ephes 3. That you may know the love of Christ which passeth knowledge that you may comprehend the length and breadth and depth and height of the love of Christ c. which cannot be measured that is the love of Christ was exceeding great And this is that you are to doe now when you come to the Sacrament and not only then but at all times For it is profitable for us to doe this Doe that saith Christ in remembrance of me what is that we should remember His love And why his love to gaze upon it only to know it No but to be moved with it to love him againe to take him to feare him to serve him to obey him for that end you should remember it When Paul was going to Damascus you know the Lo●● met him by the way and when he had met hi● Paul saith he I am IESUS whom thou persecutest I am IESUS that was crucified for thee I am IESUS that gave my body for thee and as many as receive me You know when Paul heard this it melted it softned his heart and drawes from him that holy and good and humble expression Lord what wilt thou that I doe As if he should say I will doe whatsoever thou wilt have me I say it was this love I am IESUS whom thou persecutest that melted the heart of Paul So I may to every one that heares me at this time If there be any among you that live in any sinne whatsoever it is be it swearing be it drinking be it fornication be it Sabbath-breaking be it what it will I may say to him as if a voyce should come from heaven as it did to Paul It is Iesus whom thou provokest it is he whom thou offendest whom thou wrongest whom thou dishonourest it is Iesus that was crucified for thee that Iesus that gives his body and bloud for thee shall not this melt thee shall not this affright thee somewhat shall it not bring you on your knees and make you say I am a sinfull wretch not worthy to be received into the number of the Saints Lord what wilt thou that I doe I will doe it I will continue to doe this no more Surely this is a strong motive Paul thought so I beseech you by the mercies of God that you would come in Take it in the Prodigall sonne when he comes home and expects little as he had reason to expect little from his father when he had carried himselfe so rebelliously when his father used him in that manner when he provided a feast for him and put the robes upon him and rings upon his fingers how

comfort have him and have all want him and want all things 1 Iohn 5. He that hath the Son hath life he that hath not the Son the wrath of God abides upon him That is he that hath the Son hath life and all things that pertaine to life that is it that makes a man happie as you know every thing is said then to be happie when it hath that which is agreeable to that being agreeable to that life that it leads A man that leads the life of nature is happie for this world according to his condition when he hath every thing that belongs to this life when hee hath wealth when he hath houses when he hath all conveniences Now when a man hath the Son he hath spirituall life and all things pertaining to it there is nothing wanting to make him happie when he hath not that The wrath of God abides on him that is the Lord is his Enemie that is the Governour of the world and he is not his enemie for a fit but the wrath of God abides on him for ever And therefore since the Lord is the cause of all our comfort he is the ground of all Salvation both of all the graces and of all the Priviledges that follow upon it this should move us to come in and to take him those two arguments I say the misery that you are in out of him and the happinesse you shall have by him but I will urge this no further so much shall serve for this Text. FINIS THE CVPPE OF BLESSING DELIVERED IN three Sermons upon 1 COR. 10.16 By the late faithfull and worthy Minister of IESUS CHRIST IOHN PRESTON D. in Divinity Chaplaine in ordinary to his Majestie Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolns INNE LONDON Printed by R. B. for NICHOLAS BOURNE and are to be sold at his shop at the Royall Exchange 1633. draw nearest to him as we doe in this holy Sacrament of the Lords Supper And therefore nothing concernes us more than that we doe not receive it unworthily because the Lord will be sanctified in those that draw nearest unto him that is either in the holinesse of their hearts or in executing his just judgement upon them And therefore that at this time and others also you may not come unprepared to the holy Sacrament we have purposely pitched on these words The Cup of blessing that we blesse c. In which ye shall finde these three parts First that in this Sacrament there is a true communicating of the body and bloud of Christ. Secondly the meanes whereby this communication is made to us it is the breaking of the bread and by powring out the wine Is not the bread that we breake the Communion of the body of Christ c. And thirdly the setting apart or the blessing or sanctifying of these elements to such a purpose The Cup of blessing which we blesse is it not the Communion of the bloud of Christ Now for the first of these I say in the Sacrament there is a communication of the very body and bloud of Christ The Papists affirme the same but all the question is in what manner there is this communicating of his body and bloud they say corporally that there is Transubstantiation there we say the thing is really done but it is done spiritually it is done mystically it is done sacramentally The reason of our difference is because of these words of our Saviour This is my body And the Popish indeed is so strange an opinion that I would not waste time in confuting of it but that I know there are divers amongst our selves that doe willingly leave the Papists in other points yet they are held with some scruple with this they know not how to contradict such plaine words This is my body and therefore they cannot be perswaded but that there is somewhat in it more than our Divines affirme and therefore it shall not be needlesse to spend a little time in shewing you the falsenesse of this opinion First I would aske this question whether there be necessity or no that there should be such a Transubstantiation for surely if there be not necessity if that be but an arbitrary thing wee may as well deny it as they affirme it Againe such a monstrous conceit as this compounded of so many ingrediences of so many strange miracles the least of which goes beyond the highest in all the Scriptures I say is not to be put upon us without necessity themselves grant that unlesse there be a necessity we have no reason to receive it at their hands And therefore we will enquire first and see what necessity there is First I say there is no such necessity that there should be any such Transubstantiation any such corporall presence of Christ in the Sacrament neither in regard of the thing nor in regard of the words This is my body I say it is not necessary in regard of the thing looke to all the ends of the Sacrament you shall finde that you may have all without such a Transubstantiation First if the end of the Sacrament bee to bring Christ to our remembrance as himselfe saith that it was his end Doe this saith he as often as you doe it in remembrance of me certainly it is not necessary that there should be a change of bread into his body for that purpose because the Sacrament it selfe with those words instituted are enough for his remembrance And besides this the very word Remember shewes that he is rather absent than present for we remember not things present but remembrance is of things absent Besides the other Sacrament represents Christ and cals him to remembrance where there is no such Transubstantiation and therefore it is not for remembrance that it is needfull that Christ should be corporally present Or secondly is it needfull for this the shewing forth the Lords death till he come Surely for this it is not needfull neither for in preaching we shew forth the Lords death as the Apostle saith to the Galathians Christ was so plainly preached that hee was as good as crucified amongst them And therefore it is not needfull for the shewing forth of the Lords death till he come Besides there is a particle put in there that may helpe us a little till he come which presupposeth that he is not yet here and therefore it is not necessary for that end But againe is it necessary for our union with Christ for that is another end of the Sacrament that we may be united to him surely if the union were corporall then indeed there might seeme some necessity of it if we were so united to Christ as when two boards are clapt ●ogether where one toucheth another but you know there is no such corporall union it is spirituall and not corporall it is by faith and not by sense What is the union betweene Christ and us Partly relative as the union betweene the husband and the wife

is wisdome to remember our latter end The wisest among the Heathen were wont to say There should bee nothing but a meditation of death that is a wise man though the course of his life should be still fitting and preparing himselfe for death and shall Christians ●me behinde them It was a wise speech of Peter to our Saviour Lord whether shall we goe thou hast the words of eternall life as if hee should say there is no motive to that surely we will not leave thee therefore I say consider here we are but Tennants at will wee may be turned out of doores to morrow therefore let this be a motive to win to Christ you shall have life But you will say I hope death is farre off yet I have time enough well take heed thou be not deceived in that for ther is a collusion there as the Painter by collusion of colours makes a thing seeme farre off when it is neere at hand so wee by our folly and vanity our fansie mis-apprehending of things we looke on death as farre off when it may be it is at our heeles at the next doore thou knowest not how soone thou maist meet with it therefore say not it is farre off but thinke with thy selfe goe sit alone but a little time together and then think with thy selfe I must die it is appointed to mee as to all men once to dye Consider if a man might dye twice or thrice perhaps he would be ready he would be prepared but consider thou must dye but once if thou be not prepared there is not a second oportunity and then consider thy soule is immortall in another place it must live for ever And then remember Christ saith thou shalt have life if thou take him thou shalt live for ever then thou wilt finde it an exceeding blessing worth the having it is that that may wooe you and win you to come in and take Christ to love him and to serve him and to obey him certainly if you will not now be moved with it yet when death shall come then you shall finde that beyond all the treasure to have that white-stone with a new name in it that stone was a signe of absolution that a man was quitted that his sins are forgiven that he hath interest in Christ and eternity that eternall life is for him in heaven this is the first motive to win you to Christ. Secondly if you will come into him you shall have all your debts payd you shall bee under cover that is you shall have all your sins forgiven that when the creditors come with an arrest with a judgement and execution you may be able to say no they are none of my debts goe to my husband hee must pay them and not I I say when you have Christ when Satan shall come and when sin shall come you may put them over to Christ for now you are his and he is yours he hath taken our debts on him is this a small thing Psal. 32.1 saith David Blessed is the man whose sinnes are forgiven and whose iniquities are covered marke Blessed is the man whose sins are forgiven Perhaps if one of us should seeke a happy man we would say that he is a happy man that lives in health and in wealth in credit and abundance of all things he that hath the favour of Princes hee that hath some notable excellencie to make him famous among men some such thing wee take for happinesse But when David comes to looke through the world and all the felicity in it oh saith David Hee is a happy man that his sinnes are forgiven And there is good reason for it because when our sin is forgiven wee are reconciled to God and God onely can make man happy For wherein doth happinesse consist but in a freedome from all evill and in enjoying of all good you know this is happinesse Now sin is it not the first linke in the chaine of ills As the under-wheeles in a Clocke or Watch depends upon the first so all miseries depend upon sin as the Master-ill of all take away that and all the wheeles stand still they move not a jot to doe us the least hurt take away sin take away all this ill in sin is a bar and stops from us all good things take away sin and you shall enjoy all that in abundance that your hearts can desire If you have not your sinnes forgiven what will it availe If you come to a Prisoner and tell him you shall have the best Lodging you shall have a Pallace you shall have Orchards and Gardens to walke in you shall have Gold and Silver as much as you will desire you shall have honour put upon you would not he answer Alas what would all this availe without a pardon So I say to men that magnifie the things of this world so much and remission of sins they thinke not of I say what is all this will it availe without a pardon No therefore this is a great motive to bring us into Christ that our sins may be forgiven Therefore that great promise went of the Messiah that when he should come into the world he should save his people from their sins and this is a mercy which though you may slight now in health and strength yet when the times come that God shall charge sinne upon your consciences that they feele the weight and burthen of it you shall finde no mercy like to this that you may come to have your sinnes forgiven then he that bringeth the glad tydings of peace his feet will be beautifull the thing is the same if wee had hearts to consider of it if we were poore in spirit if we knew what sinne were if wee had ever felt the bitternesse of Satans yoke that wee were weary of it wee would come in and reckon it a great matter to have our sins forgiven this is the second I shall prosecute the rest at some other time The end of the Second Sermon THE CUPPE OF BLESSING DELIVERED IN THREE Sermons upon 1 Cor. 10.6 The Third SERMON 1 CORINTH 10.16 The Cup of blessing that we blesse is it not the Communion of the bloud of Christ The bread that we breake is it not the Communion of the body of Christ THE point you know we have delivered out of these words is this That in the Sacrament there is a true reall Communication or giving or offering of Iesus Chri●t of his body and of his bloud to all worthy receivers Wee have shewed you the difference betweene the Papists and us in this point They will have here a reall corporall presence of Christ. We say it is true but it is Spirituall but it is Mysticall but it is Sacramentall We have shewed you the reasons by which wee refelde that opinion of theirs That there is no necessity neither in regard of the thing nor in regard of the words and if there be no necessity we may not grant it other

that can never be revoked because it is the Sentence of the Gospel therefore you must know this that al the judgements that are pronounced in the Gospel they are without all reservation there is no more revoking of them therefore Paul saith Rom. 2.16 He shall judge the secrets of mens hearts according to my Gospell So that you must know that the Gospell hath a judgement and a terrible judgement as wel as the Law There is a judging by the Law that is men that have lived without the knowing of Christ they shall be judged by the Law but when we come to Christ to live under the Gospell as we all doe wee shall be judged by the Gospell What is that those that receive not Christ shall be damned that is one part of the Gospell you know therefore you see that there is a judgement there He that beleeves shall be saved but he that beleeves not shall be damned Well as it is true concerning the point of Iustification hee that beleeves not and takes not Christ shall bee damned for it So it is as true in the point of Sanctification he that is not a New Creature hee that is not borne againe he shall not enter into the Kingdome of God Iohn 3.3 There is a peremptory judgement therefore consider with thy selfe when thou commest to die what thou wilt say then Satan will then come and lay thy sinnes to thy charge thou must then thinke what thou hast to answer thou hast nothing to say but I am in Christ well but how dost thou prove that he will aske thee that question Art thou a New Creature If thou doe finde that thou art not a New Creature thou art not in Christ and thou needest not a new condem●ation but thou art condemned already For Christ found all the world in a state of condemnation and if thou be not in him thou art in the same estate and therefore if you should but heare these words if wee should bee silent and should but reade these words Whosoever is in Christ let him be a New Creature it may make a man tremble and looke about him and consider his state and take heed of disjoyning these things that the Lord hath joyned together if being in Christ and being a New Creature be inseparable think not that thou canst take Christ divided that thou canst take him halfe and leave the other part that thou canst take him as a Saviour and not take him as a Prophet and a King thinke not to have Iustification and to want Sanctification and therefore you see when the Gospell was preached this was the maine thing that was urged Marke 6.13 when the seventie were sent out saith the Text this was their preaching it sets downe the summe that men should amend their lives When Christ himselfe was to preach Matth. 4.17 this was the summe of his Doctrine Amend your lives for the Kingdome of Heaven is at hand Paul when he would tell them what was the summe of his preaching Act. 20.21 saith hee Wee goe about preaching witnessing to Iewes and Grecians repentance towards God and faith towards Christ. So that this Repentance that makes a man a New Creature it was pressed as a thing of absolute necessity as well as the taking of Christ. You know when Iohn Baptist came what he called for Fruits worthy of amendment of life Deceive not your selves apply not the promises of the Gospell except you finde this Symptome of being in CHRIST that you are made New Creatures This distinguisheth betweene a Temporary Beleever and another both goe thus far both have an insition into the Root but the Temporary Beleever partakes not of the fatnesse of the Root he receives not life from the Root It may be thou hast taken Christ in thy sense but hast thou tasted of the fatnesse of the Root hast thou drawne life from him art thou made a New Creature as a graft that is put into a new stocke when wee are ingrafted into Christ there is an inversion of the order there the stocke changeth the graft in the other the graft changeth the stocke into its Nature Againe when thou takest Christ without this it is as putting stones one upon another when there is nothing to sement them and to glew them together whosoever is in Christ is built upon him as upon the corner-stone now an Hypocrite may be built on him as well as a true Professour but here is the difference they are living stones their Nature is altered they differ as much from themselves what they were before as living things differ from dead stones so it may be thou hast had an adhesion to the Body of Christ thou hast stucke to it as it were but if thou be a true member then thou art knit to it by ligaments and sinewes thou hast communion with the head there is an influence of bloud and spirits into thee therefore consider that with thy selfe it may be thou livest in the Church and art such a member of it as a glasse-eye is of the body but hast thou communion with the head art thou made a New Creature by being in Christ Is thy heart changed and sanctified by being in him If it be so then conclude thou art in Christ For if any be in Christ he is a New Creature Examine thy selfe in this deceive not thy selfe to whomsoever he is made Righteousnesse he is made Sanctification It is impossible they should be disjoyned as I told you in the morning his bloud hath not onely a vertue to cleanse thee from the guilt of thy sinnes but a power to purge thy conscience from dead workes to serve the living God Hebr. 9.14 And wheresoever it is a plaister to cover thy sinnes it doth likewise heale and cure them therefore thinke not that thou art in Christ except thou finde this to be thy condition Yea but you will say Is there such a condition in the world who is it that findes himselfe such a New Creature this I find that my old lusts returne the same Inclinations I had I finde them still and this experiment of being all new that all old things are passed away I have not yet had what shall we say to this Wee will answer it very briefely Though thou hast it not already yet thou must not bee discouraged thou must not say there is nothing done because al is not done for motions are denominated from the termes they tend to not from that they are already when a thing is a little white though it bee not perfectly white we say it is white when the Lord begins new qualities if it be in sincerity it is properly said to be a New Creature for in time it will come to that that will be the issue of it therefore that which stands you in hand is to consider whether you be so or no for indeed it is a difficult thing to discerne and needfull for you to consider it therefore I

the Papists out of the sixth Chapter of Saint Iohn where Christ speakes so much of eating his flesh and drinking his bloud which say they must needs be understood of a corporall manducation of eating his body and drinking his bloud in the Sacrament we will speake one word of this First that this cannot be the meaning of that clause is evident because the Supper of the Lord was not then instituted and therefore it could not be he should have relation to that because Christ spake to those that might understand him the words were intelligible at the least Now it was impossible that those that heard him should understand him of the Sacrament of the Lords Supper because it was a thing that was not and if they say that was their dulnesse I answer it is not dulnesse not to conceive that which simply could not be knowne This that had no being could not be knowne and therefore this is certaine he had not relation to that Besides that if you marke the course of the words you shall finde he saith there that rather the flesh is turned into bread than the bread to flesh saith he I am the true bread that came downe from heaven he repeats that often in the Chapter vers 51. I am the living bread and my flesh is bread and I give life to the world So that you shall finde more reason if you reade that Chapter why the flesh should be turned to bread than the bread into flesh But besides that the eating of Christs flesh and the drinking of his bloud is alwayes taken in a good sense and it is alwayes peculiar to the Saints And therefore verse 53 54. you shall finde both expressed Except a man eat his flesh and drinke his bloud he hath no life in him Againe Whosoever without exception eats his flesh and drinkes his bloud he hath eternall life and Christ will raise him up at the last day So if you take the words generally as Christ expresseth them and so they must needs be understood Then it is impossible that his flesh should be eaten in the Sacrament and his bloud drunke because many that should eat his flesh there in a corporall manner shall not be saved which you know themselves grant Besides there are many that never eat his flesh nor drinke his bloud in the Sacrament that are saved and have life in them as you know the Theefe on the Crosse went immediately to Paradice though he never eat the flesh of Christ in the Sacrament nor dranke his bloud All the Patriarkes before Christ Did not they drinke the same spirituall drinke did they not eat the same spirituall meat as we doe but they never eat it in the Sacrament Mary Magdalene when she had never tasted of the Sacrament saith CHRIST Goe thy way thy sinnes are forgiven thee What need I give you instances of children that die It is the opinion of the Councell of Trent they set it downe in plaine termes That children that are baptized though they eat not the Sacrament and drinke of the bloud of Christ and eat his flesh are saved And therefore Christs owne words must be meant in this sense and cannot be understood of a corporall eating of his flesh and drinking of his bloud But because those words Vnlesse yee eat my flesh and drinke my bloud yee cannot have life are a place which the Papists doe much urge as if it were impossible to be answered and appeale herein to the Fathers We will shew you briefly that it was so interpreted by the Fathers that lived neare the Apostles times as by us now before there were any Popish Doctors to corrupt the Glosse as Origen that was very ancient upon the fifth of Matthew saith this That if it could be that he that remaines an ill man could eat the flesh of Christ and drinke his bloud then it could never be said Iohn 6. Whosoever eats my flesh and drinkes my bloud hath eternall life and I will raise him up at the last day Againe also Augustine in his 26. Tract upon the Gospell of Saint Iohn saith this Whosoever is not a member of Christ he eats not his flesh he drinkes not his bloud though visibly and corporally hee crush with his teeth the Sacrament of the body and bloud of Christ. Marke the words The Sacrament of the body and bloud of Christ But it is vaine for me to insist upon the particular saying of Augustine because those that are acquainted with his sayings if they deale ingenuously they know they are every where scattered that he is very cleare and evident But I will name one that is exceeding perspicuous in his third booke De Doctrina Christiana cap. 13. he gives us this rule for the interpreting of Scripture If we finde that commanded that is flagitious and hurtfull and evill we must not interpret Scripture so that such a thing is to be done As for example he gives this instance Iohn 6. Christ speakes of eating his flesh and drinking his bloud saith he this is a flagitious an evill and an hainous thing that a man abhors when he thinkes of it and therefore the words are not so to be understood but you must understand them spiritually and figuratively you must when you heare those words remember that Christs flesh was crucified for you and that his bloud was shed and so the words are to be interpreted Ambrose upon the 118. Psal. having occasion to speake of the Sacrament hath reference to this Ioh. 6. saith he Christ is the bread of life he that eats life cannot die for how shall he saith he die Christ is the bread of life he that eats him therefore cannot die therefore saith hee none are said to eath the flesh of Christ and drinke his bloud but they must needs live for ever for he eats that which is life Athanasius hath speeches as plaine as these It is not saith he corporall but it is spirituall that which Christ speakes concerning eating of his flesh and drinking of his bloud saith he that small bodie of his could that feed so many saith he is reckoned the meat of the whole world And therefore saith he in the latter end of that Chapter Iohn 6. When Christ had finished his speech of eating his flesh and drinking his bloud he speakes of his Ascension into heaven that he might draw us from carnall conceits to raise our minde to understand the thing spiritually to ascend to him by faith and to know the spirituall nourishment of the soule and not corporall of the bodie Besides him Tertullian in his booke De resurrectione carnis Eusebius contra Marcellium not to name other particulars they all interpret the place thus And therefore let not our Adversaries say it is a new interpretation it is fastned on the words by Calvin and Beza as they doe it is the interpretation of the Fathers nay I will goe further it is the interpretation not of the Fathers onely but of some

thankfull was he how was he affected how would a man be affected in such a case So I say that is our condition we have cause to looke for nothing but death thereupon comes the Gospell that comes and offers life that overcomes with kindnesse as it were the Lord comes and tels us Well notwithstanding all this you shall be received to mercy goe Take this is my body which is given for you I say this would move an ingenious disposition You know Mary Magdalen was moved with this when she was such a sinner and saw that God had received her in that manner that melted her heart so that she watred his feet with her teares So should we be affected if we did seriously consider the greatnesse of CHRISTS love I will give you my body and my bloud this is a great thing if we were able to consider it aright that the Lord should give us his body and his bloud There is no love like this Hee hath loved me saith Paul and hath given himselfe for mee And this is that indeed which should bee the most effectuall motive of all others that there is a pardon that Christ still makes offer of to you indeed there is nothing else brings us into Christ but this other things may prepare us but nothing brings us in but this You know a Pirate as long as a proclamation of rebellion is out against him will not come in but a pardon being promised and advancement annexed to it that if any thing will bring him in The theefe runnes away as long as he is pursued with Hue and Crie but the promise of pardon makes him returne back So I say it is not the Law that brings you in that may prepare you but it is this Gospell for as I told you the Sacrament preacheth the Gospell to the eye as we doe to the eare and when mercy is promised when a pardon is promised a generall pardon without exception of persons or sinnes my thinkes this should affect you and bring you in As it is said Ier. 3. Saith the Lord If one of you have put away his wife will he returne to her againe No but you have played the harlot in many places and many times and yet returne to me saith the Lord And so I may say to every man that hears me though thy sins be never so great like that sin of Idolatry like that sin of playing the Harlot though that were frequently committed though it were done oft many times yet returne saith the Lord if thou wilt come in thou shalt be pardoned and not so only but whosoever receiveth me saith Christ shall be made the sonne of God Consider this be affected with it let it not be in vaine unto you when you heare those patheticall speeches 1 Iohn He came to his owne and his owne received him not And againe Oh Ierusalem Ierusalem how oft would I have gathered thee c. I say when you heare these things it may be you thinke with your selves these were rebellious people to use Christ thus you thinke if it had beene the case if you had beene there among them you would not have done it Well I say it is the case of every man that continues in any knowne sin Christ offers himselfe we make offer of him when we preach the Gospell in the Sacrament he is offered he is made like a common dole all may come that will and certainly all that hunger doe come but when thou goest on still in thy sinnes thou art one of them to whom Christ is come and thou wilt not receive him thou art one of them whom he would gather and thou wilt not No but thou wilt goe on thou takest the Grace of GOD in vaine thou tramplest the bloud of CHRIST IESUS under-foot as a common thing thou doest what thou canst that the death of CHRIST should be of no effect thou recompencest to the Lord evill for good doest thou thinke that the LORD will beare this at thy hands No surely he will be revenged on such a man on such a people as this But you will say it is an hard thing to doe this that you exhort us to And therefore that I may not onely shew you what the duty is without affording you some helpe to doe it we will adde some things that may invite you to come in And take Christ thus offered in the Sacrament and which is continually offered by and in the Gospell And what is it that should invite you But two things to goe no fur●her one is the misery out of Christ the second is the happinesse you shall have by him And that is the businesse we have principally to doe at this time that we might invite you to take the body and bloud of Christ that is to take the Lord himselfe who is offered effectually and freely to you He makes proclamation to all that will come and take of the waters of life freely Now if we consider what should invite the sons of men to come in these two things will doe it their misery out of Christ and their happinesse by him As the Prodigall what did invite him to come home The misery he was in he saw he could not live he could not get huskes to sustaine him On the otherside in his fathers house there was bread enough those two together wrought on him and brought him home So we when we invite men to the mar●iage of ●he Kings Sonne that is to marry the Sonne himselfe What should we say to invite them We bring them to consider on the one side I cannot live without Christ I am undone I perish if I doe Againe on the otherside by matching with him I shall have all by Grace that he hath by Nature I shall be a son of God a King and heire of all things I shall have all that Christ hath I say these two should invite us to come in and therefore we will doe these two First shew you the misery you are in out of Christ Iohn 3.18 saith the Evangelist there He that beleeves not in Christ is condemned alreadie Marke he needs not a new condemnation but he that beleeves not in Christ is condemned already He that hath not the Sonne hath not life Is not this misery enough to be in a state of condemnation Iohn 5. Hee that obeyes not the Sonne the wrath of God abides on him And what is that wrath of God If the wrath of a King be a messenger of Death what think you of the wrath of God Who knowes the power of his wrath Rom. 9. What if he will to shew his wrath and to make his power knowne suffer with patience the vessels of wrath appointed to destruction that is when the Lord shall come to execute his wrath on evill men he will use all the power he hath to execute the fiercenesse of his wrath on them And therefore it is a terrible thing to be subject to the wrath of God But