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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84086	The eating of the body of Christ, considered in its principles. By John Despagne minister of the gospel. Translated out of French into English, by John Rivers of Chaford in Sussex, Esquire.	Espagne, Jean d', 1591-1659.; Rivers, John, of Chaford in Sussex.; Beau, Wil.	1652 (1652)	Wing E3257; Thomason E1309_2; ESTC R209023	55,931	203

this Plant even unto the least leaf And likewise if their text speak of the Sower they will display all husbandry On a time a knowing man expounding unto us that which is said of the Longitude and Latitude depth and heigh of the love of God Ephes 3. v. 18. preached unto us all the Matheticks from a Point even unto the Squaring of a Circle so that one would have thought him an interpreter of Euclide and not of Saint Paul Also many handle the doctrine of the Supper who teach that among the Analogies by which the bread represents the body of Christ this is one That as the Bread was baked in the Oven by the heat of the fire so the Body of Jesus Christ passed through the furnace of torments and of death Also that as the Bread is made of Wheat which was ground and broken so the Body of Jesus Christ was broken to be made bread for us Likewise as for the other sign that as the Wine warms the entrailes so doth the Blood of Christ warm our hearts to Charity That as the Wine doth loose the tongue so the Blood of Christ makes us eloquent to confess his name That as the Wine makes ruddy the face of man so the Blood of Christ drives away the paleness of death Now saving the respect due to Predecessours and not to speak of that which would seem ridiculous in such Allegories I cannot abstain from saying that they stretch this analogy beyond the intention of the Son of God for first his death is not represented unto us by the baking of Bread but rather by the breaking of it nor by the bruising of the grain under the mill-stone Moreover in the Eucharist the Bread and Wine are not considered universally in all their proprieties and conditions For bread and wine have also qualities wherein they have no analogy with the body and blood of our Lord. And even all the qualities wherein the bread and wine have any similitude with the body and blood of Christ are not sacramentall but onely those that are comprised in the Institution That which is Sacracramentall in them is that they are Meat and Drink that we Eat the one and Drink the other in which respect they are signs of our Communion of the body and blood of Jesus Christ 1 Cor. 10. 16. The other conformities which are to be found between the body of Christ and the bread between the blood of Christ and the wine have no place in the Eucharist neither are there to be considered Wee ought not to multiply the ●nalogy between the signe inasmuch as a signe and the thing signified And finally when these analogies which we there meet with are not proposed as Sacramentall but onely as termes serving to illustrate or amplifie we see manifestly that in the most part of them in stead of fitting the Similitude to the Subject which they would represent they fit the Subject to the Similitude drawing it by force into the Comparison Now this is not to clear but to make more intricate And in such amplifications there is more words than substance The Third Sect. CHAP. I. Of the difference between the Evangelists reciting the Institution of the Supper THe Apostle St. Paul and the three Evangelists who have wrote this History doe report something diversly the words of Jesus Christ This difference may easily be perceived by hearing them speak together Now it is not necessary to repeat what the Expositors answer thereupon The whole being well considered there will alwayes be found an excellent harmony and one and the same sense But forasmuch as the Jews object unto us this diversity as a note of discord among the writers of the New Testament wee must bring to their remembrance the difference which is found between Moses and Moses writing the Decalogue in two severall places viz. in the 20. of Exodus and the 5. of Deuteronomy By Comparison of both we see not onely that there is diversity of termes but also in the one there are things which are not expressed in the other I omit the difference which wee see in the order of words conteined in the last Commandment We must observe that God doth never repeat the same thing but it is with some diversity at least for the most part This is seen by comparing the Histories which treat of the same subject as Deuteronomy with the three precedent books the books of Chronicles with those of Samuel and of the Kings the Evangelists one with the other Besides an infinite number of passages which are of like sort wherein is alwayes observed some difference It is an effect of the care which God hath of us explaning himself by divers wayes by a divers order by divers termes and by divers matters to the end that those things which are obscure unto us in one place should be made intelligible unto us by another And indeed the sence of Sacramentall words is better known by the diversity wherein they are propounded unto us than if they we●● all rendered in the same syllables throughout all the Evangelists Finally it may be observed as wee goe that as the Decalogue wherein God speaks unto us is written twice at large in the Law so the Lords Prayer in which we speak to God is written twice at large in the Gospell and also with some diversity viz. in St. Matth. 6. and St. Luk. 11. CHAP. II. Of the first and last Sacrament of the Eating of the body of Christ FRom the fall of man even untill Moses there was no Sacramentall Eating during all that time the Church had no Sacrament which consisted in eating nor yet any Sacrifice whereof it was ordained to eat Before Moses they spake ordinarily of nothing but of Sacrifices laid whole on the Altar whereof none was eaten For this kind of Sacrifice was entirely burned The first Sacrifice which was ordained for meat was the Paschall Lamb. The eating of Sacrifices is come up since as that of Manna which yet was extraordinary Now this is worthy to be observed that in one and the same supper Jesus Christ celebrated the first and the last Sacrament of the Eating of his body viz. the Passeover and the Eucharist And from the same bread and wine which made part of the Supper of the Passeover he hath taken the signes whereof is composed the holy Supper So the first and the last Sacrament of the Eating of the body of Christ are met and touch one another at the same Table and the first resigning his place to the other hath furnished it with matter whereof it is formed CHAP. III. Of the first and last Passeover mentioned in Scripture ALthough the Passeover was celebrated yearly among the people of God nevertheless holy history recites particularly certain memorable Passovers amongst others solemnized at divers times The first when the Israelites prepared themselves to go out of Egypt Exod 12. The second in the Desert the year after their going out of Egypt Numb