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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11610	The worthy communicant rewarded Laid forth in a sermon, on John 6.54. Preached in the Cathedrall of St. Peter in Exeter, on Low-Sunday, being the 21. of Aprill, Anno 1639. By William Sclater, Master of Arts, late Fellow of Kings Colledge in Cambridge, now chaplaine of the Right Reverend Father in God the Lord Bishop's Barony of Saint Stephens, and preacher also at S. Martin, in the same city.	Sclater, William, 1575-1626.	1639 (1639)	STC 21850; ESTC S100965	42,655	89

Lapide the Jesuite who faith that by the words of consecration Truely and really as the bread is transubstantiated so Christ is produced and as it were generated upon the Altar in such a powerfull and effectuall manner ut si Christus ●ecdion esset incarnatus per haec verba Hoc est corpus meum incarnaretur corpusque humanum assumeret That if Christ had not yet beene incarnate by these foure words This is my body he should be incarnate and take an humane body What is to be mad if this be to be sober yea how doth this grate upon the foundation of the faith of the incarnation And surely much of this proceedeth from their not allowing any Tropes or Figures which yet is contrary to the ancient Fathers of whom notwithstanding they bragge so much in Sacramentall speeches though the Scripture abounds this way so Circumcision is called the Covenant because it was the n Gen. 17.10 11. token of the Covenant and the o Rom. 4.11 Seal of the same and in this very businesse of the Supper its most apparent besides others in that one place of S. Paul 1 Cor. 10.16 The cup of blessing which we blesse Sacramentall speeches are tropicall is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ In this passage The cup of blessing which wee blesse there are three Tropes 1. First the cup metonymically put for the wine in the cup. 2. The wine by a metonymie of the subject is put for the drinking of the wine 3. It s called the cup of blessing by a metonymie of the adjunct because it hath blessing adjoyned to it and that blessing is put for thanksgiving Prayer declaration of Institution as if he had said The drinking of the wine consecrated which we blesse sanctifie and over which we give thanks Is it not the communion of the bloud of Christ This interrogation affirmeth with more strength Yes it is the communion that is say some the signe say others the seale and obsignation say a third sort the declaration and some the instrumentall meanes of the communion which the true Beleever hath with Christ in his bloud so that the sense amounts to this The drinking of the wine consecrated is a signe of our communion with Christ all which is couched under these Tropicall expressions Besides our Saviour even after consecration calleth it the * Mat. 26.29 fruit of the vine and Saint p 1 Cor. 11.26 Paul after too q See my Lord Bish of Du●● f●●● c. 15. sect 24. thes 2 p. 403 404. Grand Impost bread and cup. Moreover if we mark it well the subject of that Sacramentall proposition that is the demonstrative particle This can have reference to no other substance but that which our Saviour held in his sacred hands viz. a Pronomen hoc demonstravit panem materialem Franciscus Mason noster l. 5. de minister Anglic cap. 6. p. 604. panem materialem to the materiall bread and wine which are of so different a nature from the body and bloud of Christ that the one cannot possibly in proper sense or but common reason be said to be the other and againe in the predicate or the latter part of the same propositions there is not mention made onely of Christs body and bloud but of his body broken and his bloud shed to shew that his body is to be considered here b My Lo. Primate of Armagh cap. 4. of the Irish Relig. apart not as it was borne of the Virgin or now is in Heaven but as it was broken and crucified for us and his bloud likewise apart not as running in his veines but as shed out of his body which the Rhemists have told us to be conditions of his person as he was in sacrifice and oblation Besides they are bid to doe this in remembrance of him Now c Luk. 22.19 1 Cor. 11.24 25. remembrance is of things absent at least and if in remembrance then which I note by the way we may see whether the Romane Church did ever erre or not when for 600. yeares together it allowed though since indeed it be rejected the sentence of Innocentius the first who enjoyned the Eucharist to be administred even unto d Maldonat Jesuit in Joh. 6.53 Espencaeus de adorat eucharist l. 2. c. 12. Idem probat Binius ex rescript Innoc. Pap. tom 1. concil p. 585. edit 1606. Infants who through want of discretion cannot possibly Remember what they are not yet capable to Know. To conclude this point to shew that all this is to be meant onely in a e Joh. 6.63 spirituall way and that this is a f Convivium tam sublime tam spirituale Rabbi Samuel Israelita ociundus de civitate regis Morochiani ad Rabbi Isaac Magistr Synagogae cap. 20. p. 646. in Parr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublime and mysticall banquet as even a Jewish Rabbi 600. yeares agoe acknowledged it is to be noted that Christ saith first Take eat and then This is my body to intimate unto us as learned g Hooker lib. 5. 359. Hooker observeth that the Sacrament however changed by consecration from common use yet is never properly to be called the body of Christ till taken and eaten by means of which actions if they bee actions of faith that holy bread and wine doe as really as meanes and instruments convey whole Christ with the vitall influences that proceed from him into the soule as the hand doth them unto the mouth or the mouth unto the stomacke Wherefore is then this so great adoe Surely h Chemnit quâ supra Chemnitius sheweth plainly to be because the Sacrifice of the Masse may be supported asservation circumgestation may be upheld that the Romish * My Lo. of Puresm quae supra p. 403 404. Moloch Christs substance corporally under the colour and species of bread and wine may be adored and that Christ by this dreame being corporally present might though onely as a sacrifice unbloudy be continually offered up upon their superstitious I had almost said Idoll-Altars when yet the Scripture tells us plainly that as men dye but once for all no more is Christ offered up save onely Eucharistically and i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 17 in Heb. commemoratively and by way of k Repraesentatio veri sacrificii P. Lumb l. 4 dist 12 G. confer Du Moulin Art 9. versus fin defence of K. James Representation but once for all hylastically and in propitiation the iteration and repeating of the sacrifice implying imperfection and insufficiency under the old law Christs owne oblation of himselfe upon the Crosse most complete perfection because but once for all Heb. 9.27 28. And as they are thus grossely out in this provision it selfe viz. the flesh and bloud of Christ so doe they become injurious also to it in the usage

THE WORTHY COMMUNICANT REWARDED LAID FORTH IN A SERMON ON JOHN 6.54 PREACHED IN THE Cathedrall of St. PETER in Exeter on Low-Sunday being the 21. of Aprill Anno 1639. BY WILLIAM SCLATER MASTER Of Arts late Fellow of Kings Colledge in Cambridge now Chaplaine of the Right Reverend Father in God the Lord Bishop's Baronry of Saint Stephens and Preacher also at S. Martin in the same City 1 COR. 11.27 Whosoever shall eate this Bread and drinke this Cup of the Lord unworthily shall be guilty of the Body and Bloud of the Lord. Aug. apud P. Lumb l. 4. dist 9. C. Non manducans manducat manducans non manducat quia non manducans sacramentaliter aliquando manducat spiritualiter è converso LONDON Printed by R. Y. for G. LATHUM at the Bishops head in Pauls Church-yard TO THE RIGHT WORSHIPFULL Doctor PETERSON Dean and Canon residentiary of St. Peter in Exeter Chaplaine in ordinary to his Majesty c. my worthily honoured friend the exuberancie of all blessings Reverend Sir THat which was graced with your audience in preaching with your thanks when preached be pleased now to honour with your noble Patronage in print which is a kind of preaching too that as a 2 Sam. 18.23 Ahimaaz did Cushi and Saint b John 20.4 John Saint Peter doth out-run the vocall by so much farther as it can lengthen out its strides as Procrustes stretched his guests in c Plutarch in vita Thesei Plutarch that were for his bed otherwise too short to reach it self unto the hands and eyes of those good Catholike Christians unto whose ears my voice had it bin Stentorian or as a d Mar. 3.17 Boanerges could not come To preach by the pen which in the expression of Clemens Alexandrinus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as usefull sometimes as to doe so by the tongue and this instruction by the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand like to a wedge of gold beaten into a plate spreads more abroad and often with as large emolument to the Church as that which is by lively f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex lib. prim Strom. speech or sermocination I may seeme perchance by this to light a candle to the Sun and to cast my spoonfull into that vast Ocean of knowledge which we though sitting upon the very lees and dregs of time for Atheisme and ill practice which with bleeding hearts we view abroad and wonder at have lived to see make up that prophesie of great Daniel who foretold it should g Dan. 12.4 abound and of the Kingly Prophet whose prediction is now at its full height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of accomplishment God gave the word and great are the company of the h Psal 68.11 Preachers when thus comparatively I lay me in the ballance I finde most others to preponderate sith I must on the generall audit of my selfe confessedly with Paul bring in my account with i 2 Cor. 12.11 I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with good Calvin mine empty k Calvin Inst lib. 2. cap 5. sect 13. in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying of all my best parts and performances as S. Andrew of the five loaves and two fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alas l John 6.9 What are these They reach not as I reade of Davids later Worthies unto the dignity of the m 2 Sam. 23.19 former who did not more outstrip in worth then Saul did overgrow in n 1 Sam. 9.2 stature his under brethren or Zacheus o Luke 19.4 climb'd up on the Sycamore o'relooke the company in the way below with Christ But when againe I meditate that even a paire of p Luke 2.24 Turtles and the two q Mar. 12.42 43. Mites where there was no more to give were valued by that God who measureth more by quality then by a Non de patrimonio sed de animo opus ejus examinans considerans non quantum sed ex quanto dedisset S. Cypr. lib. de opere cleemosyn sect 14. quantity as a rich oblation and a large additament to the common corban and the treasurie of the Church and when I think that my little light though but as a candle or a glimmering ray of that orient b Mal. 4.2 Sun of righteousnesse is given and derived to me not to be hidden under the c Mat. 5.15 bushell whether of covetousnesse or obscurity nor to be set under the d Luke 8.16 bed of lazinesse or sluggish ease much lesse to be dipped in the liquour of what is e Isa 5.20 called good but is the worst of fellowship till it be quite extinct but as Saint Paul saith even of the commonest gift of the Spirit that it s bestowed not for ostentation of the haver but for to f 1 Cor. 12.7 profit withall the whole Church Why should I be shie to pay though but my g Eccles 1.7 rivulet as in tribute to this Ocean and to improve though but my one talent to the best advantage of my Lord and Master Christ who is wont to give to him that h Luke 8.18 hath and having doth employ the i Mat. 25.28 more by how much more the good alreadie given spreadeth and doth become diffusive to communitie I would not therefore with the Spider weave this web to thrust it to a corner but with the Silk-worme rather spinne my thread so that it might help to cloath at least some younger children of the Church I must confesse the Presse may now well begin to surfet and as k Gen. 49.14 Issachar to couch down under the burdens of those sons of Anak those Giant-like voluminous writers on this my subject those are your bulky Elephants that with whole l 1 Mac. 6.37 castles-full of paper on their backes occasion the common Readers to keep aloofe their purse-strings are too weake to tye and hold them and the acies of their eie-sight hebetated by so too-big objects I have not written m Tenuis mihi campus aratur such Iliades after Homer Many before me have done worthily this * Est illud magnae fertilitatis opus Ovid. Trist lib. 2. larger way in Ephratah and for it are become as the people in the gates told Boaz very n Ruth 4.11 famous in our Bethleem I have chosen to present my Mother-Church as Saint Austin did Laurentius with an enchiridion onely as having limmed out what is more copiously pourtraied by others into a smaller draught and so doe offer it as were Homers Iliades to that mightie Monarch in a Nutshell to her I must expect having thus hoised up my saile to steare amaine some surges some whistlings of your windy spirits that like to summer flies will blow corruption on the sweetest of provision Wee are fallen into those times wherein all Sermons are most sure of censure most of all unsure of practice

16. nature yet in their use which is now become no longer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. ordinary but holy and Sacramentall when I say they be thus changed in their use then to partake them without faith endangereth that worthlesse receiver as those lusted after quailes did the faithlesse and unruly Israelites unto a speedy and a sudden overthrow even whiles betwixt their b Num. 11.33 teeth And yet all this too not through the least defect in Sacraments themselves for they have ap●●tude and fitnesse in their designation naturall not onely to represent to declare and shew as signes and to confirme as c Rom. 4.11 Seales but even as sacred Instruments to d 1 Pet. 3.21 Save and as effectuall meanes though not by vertue of any opus operatum or * See my Lo. Grace sect 33. p. 271 272 273 c. p. 307. sect 38. p. 327. num 3. intention of the administrer both which as Bel-shazzar in the ballance may bee found too e Dan. 5.27 light yet of Gods owne ordinance to exhibite and convey the very body and bloud of Christ unto the right receiver for they be not empty pageants or naked shewes not theoricall but practicall signes though our grosse Romanists would faine perswade the world that we teach otherwise But all the ill issue is in the defect of the good * Tale cujusque sacrificium qualis est is qui accedit ut sumat omnia munda mundis Aug l. 2. cap. 52. cont Petilian motion of the User The better the meat the worse the nourishment yea the more dangerous the humours and the dropsie more deadly if the liver faile in making of good bloud occasioning the body like some marish grounds in the midst of a waterish bogge to swell and the spleene to puffe and not dispersing proper spirits into the veines which may as 't were embroyder the whole body in native and in azure beauty * Horat. lib. 1. ep 2 Sincerum est nisi vas quodcunque infundis acescit saith the Poet the best wines may sowre and become unsavoury if the But bee not rinsed and the purest streames be corrupted through the muddinesse of the channell Take a seale apply it to a stone it makes no more impression of its owne image then those afflictions did on Pharaohs heart which was in judgment f Exod. 9.35 hardened but stamp it on the wax the yeelding melting faithfull heart loe this seale of the Sacrament leaves there a Character as proper to the Elect of Christ as was to Cesars coyne the g Mat. 22.20 21. image of Cesar Whence is this difference not from the Scale that 's still the same but from the severall hearts so severally disposed that there is no more agreement 'twixt them then there is 'twixt faith and infidelity then was between an Egyptian and a Shepheard betweene Christ and Belial the one saith Moses is an h Gen. 46.34 abomination to the other and betweene the other two saith i 2 Cor. 6.15 16. Paul there is no Communion certainly its true Sacramenta non prosunt sine bono motu utentis And that this is the genuine purpose of our Saviour namely under this expression of flesh and bloud to acquaint us that the provision he intends is Cibus mentis and not Cibus ventris is cleare first in the generall as the k Centur. 1. l. 1 c. 4. p. 125. edit 1624. Magdeburgenses have observed from that reply of Christ to his Disciples to whom this saying was so hard ver 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake unto you they are spirit and they are life not to be taken as Capernaites apprehended it in a grosse and carnall meaning as likewise by those many equipollent phrases tending all of them to expresse the same thing in the former verses for that which he in my Text calleth flesh and bloud in the 51. verse he calleth the living bread which came downe from heaven and if any man eat of this bread he shall live for ever and the bread that I will give is my flesh that is my flesh shall be as bread to nourish the soule unto life eternall even as the Common bread doth serve to feed the body unto this life corporall and that the eating and drinking is also spirituall and of faith is evident out of ver 40. where the same effect that is here ascribed to eating and drinking viz. eternal life is given unto beleeving so that these tropical speeches rightly takē are convertible for in this variety of expression Christ doth but transpose the proposition as l Pet. Martyr loc com class 4. c. 10. sect 34. p. 856. P. Martyr notes for as * Vers 51. before he said that the bread that I will give is my flesh so in the text his flesh having eating adjoyned to it is in stead of bread and in equipollency the very same utque corpore editis panē ita mente vescamini carne meâ And to clear it yet a litle more consider we in the business of the supper two things the outward visible part which the Schools call properly Sacramentum in a more strict acception of the word and that which is inward invisible which they term rem Sacramenti the principal thing exhibited in the Sacrament Thus in the Lords supper the sacrament is bread and wine in the outward part of this mysticall action we receive this body and bloud but sacramentally the inward thing which we apprehend by faith is the body and bloud of Christ and in the inward part of this mysticall action which contains rem we receive them really and consequently the presence in the one is Relative and symbolical in the other Reall substantiall as that great light of the Church the deeply-learned * My Lord Archbishop Ussher Serm. on 1 Cor. 10.17 pag. 13. vol. 4. Primate of Armagh hath shewen us And now would all good moderate Christians baulking your wrangling Ismaelites being more shye of all that baggage which the School-men soile Divinity withall out of the Philosophers puddles and their own as m Dr Raynolds p. 652. conclus 5. added to the conference with Hart. Dr Raynolds truly speaketh would they poyse their judgements at this ballance of the Sanctuary and pray for the illumination of that Spirit whose grace in the operation is compared to n Mat. 3.11 fire by John Baptist the nature of which fire is both congregare homogenea segregare heterogenea as in Philosophy we use to speak both to conjoyne those things that be of the same and to dis-joyne such as be of a differing kinde and disposition would they set faith to feed spiritually upon the very flesh and bloud of Christ whose physicall and naturall body is personally in the eternall word locally in * Act. 3.21 Heaven onely the first that

ordinary oeconomy and dispensation of his providence to make it being circumscribed already to be infinitely elsewhere at the same instant Christs presence in the Sacrament then being intended of that Nature wherein he was our Redeemer which was his humane and not his divine onely by this that I have said its cleare that this Consubstantiation of the Lutherans is unsolid Next comes in the Papist The Papisticall Transubstantiation and with him brings in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too his sleevelesse tale of Transubstantiation as a o My L. Bish of Exon. sect 18. No peace with Rome profound Prelate calls it by others its named commentum a meere fictitious and faigned thing so the p Centur. 2. c. 4 p. 37. edit 1624. Centuriatours by others somnium so he who was no more in name then nature the q Juel Apol. p. 40. vol. 16. Juel of his time in his divine Apology at the best we may all stile the tales they have about it as Amphilochius doth those that the Poets tell of their gods a Amphiloch in Iambis ad Selcucum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fables of laughter worthy and of teares yea I had almost said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was likewise brought both into the world and upon the stage by that other fable of the multi-presence of Christs body and it sounds the better like a tale because indeed they so much vary among themselves in telling of it firebrands they have in their b Jud. 15.4 tayles to burne downe the ripe corn-fields of Truth but yet as Samsons foxes they are divided in the heads Once for all c Alphonsus à Castro l. 8 adver haer p. 578 Alphonsus à Castro an ingenuous Romanist in my opinion down right confesseth that the mention of Transubstantiation of the bread into the body of Christ is rare in ancient Writers and yet d See Hooker l. 5. p. 195. 196. Antiquity when e Bene iundata antiquitas Vincent Lyrin cap 6. advers haeres Confe● cum ib. cap. 9.25 26 27 29 41 42 43. True is an admirable settler of Truth so is the word in Tertullian Quod primum verum the nigher the Primitive still the f The more ancient things the more uncorrupt Bishop Bilson preface to the perpet government of the Church pag. 10. vol. 4. and in that booke often these two are coupled together viz. The ancient and incorrupt Church and witnesses purer and lesse corrupt And who knowes not the old word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Prophet g Jer. 6.16 Jeremies exhortation Stand and aske for the old way that 's the sure way to finde rest to your soules And yet who such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Thrasonicall ostentatours of antiquity as these But surely this their pleading for the h My Lord Bishop Morton now of Duresme Epist Dedicat. to King Charles before the Grand Impost New-oldnesse as a worthy Prelate calls it of it is as were the Gibeonites pretences of i Josh 9. torne shooes and mouldy bread by which they fained themselves to have come from far This dreame of Transubstantiation was broached or hammered out at first by one who was some say a Magitian and 't was withstood by k Iren. l. 1. cap. 9. Irenaeus and l Epiphan haer 34. Epiphanius after urged againe by Pope Leo the ninth but withstood by Berengarius a Deacon for which he was condemned as an Hereticke in Concilio Vercellensi and this was betweene the yeares 1049. and 1055. if m Platin. in vita Leon. noni Platina in the life of Leo the ninth faile not in his Chronology Here he was condemned after urged by Nicholas the second and one Albericus a Deacon to a grosse and shamefull recantation as the same n Idem in vita Nicolai secund authour reporteth out of Lanfrancus Betweene this time and the Councell of Lateran which was under Innocentius the third Anno 1215. that great learned Physician and Philosopher Averroes lived and tooke scandall at the whole body of Christian religion for this as o Espencaeus l. 4. c. 3. de Eucharist adorat Espencaeus saith in the yeere 1215. it was decreed first in the first Canon of the Councell of p Carranza p. 420 sum Concil vol. 16. Lateran at what time the Greeke Church had severed themselves from them and was withstood by Bertram the Waldenses q See my Lord Bish Morton cap. 15. sect 19. thes 6. pag. 398. edit 2. Grand Impostare Albigenses in multitudes till at last it was foysted in among the twenty new Articles or above of the Creed of the conventicle at a Co● Trident. sess 13. cap. 4. Trent and forced with an Anathema as of absolute necessity to salvation to be beleeved by the people But yet this Doctrine was shortly after by b Chemnit exam part 2. pag. 136 137 c. vol. 4. Chemnitius and since by many other of our own Worthies discovered to be a piece of c Gal. 1.8 another Gospel from S. Pauls and therefore as the serpent of d Exod. 7.12 Aaron devoured the serpents of the Magitians of Egypt even so that one e Gal. 1.8 9. Anathema of S. Paul must needs condemn all the Anathema's which they from that f Deut. 27.13 Ebal of theirs denounce in the defence of that which is not the faith g Jud. ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once delivered to the Saints and but once for all in the dayes of the Apostles Now they snarle much among themselves for the best bone of their expressions herein The Master of the Sentences confesseth in so great variety his h P. Lumbard l. 4. dist 11. A. Si quaeritur qualis sit illa conversio definite non sufficio insufficiency to define the right i Bellarm. l. 3. c. 18. de Eucharist Bellarmine their great Champion will not have by the pronouncing of these foure words This is my body any productive or conservative conversion of the bread into the body of Christ but by a new langled device an adductive His reason is because the body of Christ was before this conversion but not under the species of bread which is meere Translocation nor Transubstantiation for if so What Transubstantiation is there must be a change of one substance into another and that Christs reall and true body is made of the bread and the bread changed into it which is properly Transubstantiation as our most reverend l My L. Grace against A.C. sect 38. num 4. p. 327 328. Metropolitane hath shewen us and if it be a Translocation then not abique and if as a substance under the accidents of the colour of bread and wine then being a bodily substance it must be in loco and circumscribed either way its contradiction Another of their graver Divines is m Cornelius à Lapide comment in Isa 7.14 Cornelius a