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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

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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

building the two chiefe Pillars of which building as h 1 Kin. 7.21 Jachin and Boaz in Solomons Temple are the two maine Articles of our Christian faith viz. the resurrection of the dead and the life everlasting And that which as John Baptist did to Christ fore-runneth and i Mat. 3.3 prepares the way to solid comfort in them both is to eat the flesh and to drinke the bloud of Christ whose flesh is meat indeed and whose bloud is drinke indeed verse 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed because no food in shadow or in type but truely and in substance indeed because not provant for the body but spirituall nourishment of the soul indeed because not k Col. 2.22 perishing with the using but an heavenly viond a food l 1 Cor. 8.8 commending us to God and nourishing up for ever unto life eternall These four then viz. The division 1. The manducation of the flesh of Christ 2. The compotation of the bloud of Christ 3. The resurrection of the body And lastly 4. The possession of eternall life the certain issue of the other three These foure like the foure rivers in the garden of m Gen. 2.10 Eden doe all spring from the pure fountaine of this Scripture and must now flow abroad into so many severall streames of discourse which in their present spreading shall make glad I hope this City of God The same hand that gave the opportunity vouchsafe to give successe to this businesse Whoso eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day I shall begin in that n Singula quaeque locum teneant dicenda decenter Horat. de Arte Poetica order which the Text presenteth the parts in and in the former generalls observe 1. The guest invited to this heavenly Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoso or as the Genevians render it Whosoever answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint o 1 Cor. 11.27 Paul the parallel Scripture unto this 1 Cor. 11.27 2. The provision made to entertaine these guests the flesh and bloud of Christ for meat and drink 3. The two actions with their relation to their severall object eating the flesh and drinking the bloud of Christ 4. And fourthly the conjunction of both these together for which cause I called it a compotation not flesh onely without bloud but bloud also as equally as the flesh and both respectively to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning Of these in their order This Whoso is not either so universall The first particular or indefinite that pell mell promiscuously by vertue of it all commers or intruders were to be admitted to this sacred soules-repast though it be true that every worthy and accomplished guest may take p Isa 55.1.2 freely of the heavenly Supper and without cost Come saith the Prophet eat ye that which is good and let your soule delight it selfe in fatnesse and all without money and without price Isa 55.1.2 Procul hinc procul ite profani For if he that thrust himselfe in without his q Mat. 22.11.13 wedding garment to the Kings Feast was shamefully bound hand and foot and cast into outer darknesse where there was weeping and gnashing of teeth if there bee a Nolite sanctum canibus r Mat. 7.6 holy things and pearles be interdicted unto dogges and swine unto persons of a currish and swinish disposition that still as a 2 Pet. 2.22 Peter saith are turning backe to their vomit and to their wallowing in the mire of all impenitency Was a beast slain for touching the b Heb. 12.20 mount and shall not a person that is embrutished and sunke below his species in vile affections bee punished for touching that Table where the Lord is present Loe He that eates Christs flesh with a foule mouth and receives him into an uncleansed and sinfull soule doth as one saith well all one as if he should sop the bread he eates in dirt or lay up his richest treasures in a sinke No such unworthy and undressed guests are to touch here yea if they should all that they eat or drinke is but sure c 1 Cor. 11.29 judgement and damnation to themselves by such a presumptuous impreparation laying themselves open to the strokes of Gods displeasure of which Nadab and Abihu in a parallel case are exampled out for our warning being suddenly destroyed for offering d Lev. 10.2 strange fire at Gods Altar and no lesse are those endangered that present strange souls and a false faith at Christs Table for surely as Moses said to Aaron God wil be e Ver. 3. sanctified in them that come nigh him Wherefore our Saviour whose essence was Purity it self in abstracto when he meant though not to lay downe any thing which he had before to wit his Divinity save only as f Pantolcon tract de lumin sanct pag. 587. in patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pantoleon hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the act and time of his exinanition he seemed awhiles to shadow the manifestation and as it were to hide the glorious splendour of the same yet to assume unto his divine Person another Nature and that not of Angels for some of them stood but of Man whose whole species was quite lost as say the School-men in the fall of Adam In this his incarnation or assumption of his humanity he chose the wombe of none but of a pure Virgin to be lodged in for as no uncleane thing can enter into the kingdome of Heaven no more would the King of Heaven enter into any uncleane thing hee was a Lamb without h 1 Pet. 1.19 spot or blemish and could not therefore enter into a leprous soule yea his very body and his flesh so pure that those two noble Converts of his Joseph of Arimathea and his i 1 Joh. 7.50 night-Disciple Nicodemus thought it fittest as Primasius noteth out of St. John to be wound up onely in linnen cloaths and with sweet spices and fragrant odours to be interred in a new sepulchre never soyled by a sinfull body Joh. 19.40 41. And when himselfe was now about to give this same body of his in Sacrament at the first institution of his last blessed Supper unto his Disciples its noted by the same Evangelist chap. 13.4 5. that he riseth from supper that is if I misconceive not from the second and common supper now begun next to the eating of the Passeover which was the first and legall supper which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rising up partly intimates For the legall Passeover as we may gather from Exod. 12.11 was to be eaten standing with staves in their hands and at which common supper it was before it was wholly ended that Judas eate the sop and had his traiterous hand with his Master in the dish after which sop no Sacramentall sop as I beleeve with a n

so that when our Sermon is ended wee can hardly say our Sermon is done wee heare more often of our owne good voices elocution memorie then of our hearers holy doings My hope is not so high as to please all nor my intention so factiously sordid as to displease any yet I cannot but suspect the worst for that whereas I hitherto mine o Anno tricessimo carnis assumptae Salvator ad signa miracula doctrinam usus est potestate non antea quia hac aetate tempus doctrinae insinuatum est rationabile ante has metas perperam invadi magisterium data est forma quia non competit annis impubibus sedere in cathedra c. Cypr. de jejun tentat Christi Sect. 1. age not daring farther have beene onely as a Standing in a Faire set up before anothers doore and have beene read but in a Preface to some bookes published of my fathers by me I must now stand alone upon my owne bottome by my selfe and yet not all alone but as the learners hand though framing characters yet by direction of the Scrivener that holds and guides it so I have singly vented nothing or at all steared the least point farther then as I have beene guided by the proper starres and cynosure of the worthiest in our Church of England whose names are now all noted in my margin which I could not mention in my preaching lest I should have lost my Sermon in so large quotations Honoured Sir amidst the many dangers it is like to meete with vouchsafe to patronize this my first publick Theologicall Essay by your countenancing of it I shall so lesse feare either the spleen or gall of any Reader One Plato saith p Marcil Ficin in vita Platonis Unus Plato plus est quàm Atheniensis populus Marcilius is worth all Athens else one pearle out-vies a thousand pebles one such Mecoenas so acute an Aristarchus of all learning who approves beares down before him like an Indian Hurraca all the sullen opposition of the whole droves of Momus Should I here take occasion to blazon your so many excellent graces which be like the Spouses flock of sheep which came up from the washing even-shorne each one being not like the Pelican in the wildernesse alone but every one bearing a Cant. 4.2 twinnes and none is barren among them Should I pen-down in this Epistle that those which are in others rare and singular are in you but ordinarie and common I should but make that legible by your owne which hath long since been visible to the eies of others that have truly known you But though your various graces as being all links of one and the same chain might well claime as those in the b Scholiast in Thucyd. Lacedaemonian army a priviledge all of them to be Captaines and to lead yet that which is as Davids Tachmonite the c 2 Sam. 23.8 chiefe among these Captaines and which as King Lemuels vertuous daughter doth d Pro. 31.29 excell the rest is your humble and admired Patience This is that bulwarke which as a c Mat. 7.25 rocke returnes the billowes of malevolence in froth and makes the shafts of the meagrest envie to bee split in vaine This is that which doth and shall preserve you as Alpheus still untainted by the washings of the bitterest f Sic tibi cùm fluctus subterlabêre Sicanos Doris amara suam non intermisceat undam Virg. Eclog. 10. Doris till you salute at last the limpid Arethusa and sweet fountaine of all blisse I will assure you noble Sir as the great Doctour of the Gentiles told his endeared Corinthians my heart is much g 2 Cor. 6.11 enlarged towards you and my respectfull thoughts be most voluminous though now my quill much like mine oratorie too jejune and dry hath thus epitomized my expressions in a line or two But I perceive as Jordan above his bankes the measure of my affection hath over-swoln the bounds of an Epistle What remaines now but that I must implore the favours of Heaven on you and that you may still persist to beautifie the seat you sit in to credit the West and to adorne the Gospell Mee both your selfe and your so rarely vertuous consort a genuine branch of a most holy and devout stocke shall ever have though your meanest friend yet one that hath resolved to print himselfe Your most true honourer in my faithfull observances much devoted WILLIAM SCLATER Exon. May 11. 1639. THE WORTHY COMMUNICANT REWARDED JOHN 6.54 Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day AFTER some agitation of thoughts what most opportunely I might this day entertaine your noble audience withall at length I fastened on this Text which is that sacred Map in which we have compendiated the summe of those choice favours from above that now this gladsome anniversary of our Saviours all-glorious Resurrection hath occasioned to his Church For now we have more solemnly and more generally renewed our Covenant with our God and received the Seale of all our pardons in the blessed Sacrament Now also hath the all-powerfull arising of our Head Christ Jesus carrying away in triumph as a Jud. 16.3 Samson did the gates of Azzah on his shoulders the bars of Death Hell and the Grave and all this to assure his members of their complete b Rom. 4.25 justification before his offended Father yea of their sure possession of eternall blisse offered it selfe unto our meditations We are too many of us as Christ said unto the two Disciples whereof the one was named Cleophas and the other one Ammaon as St. Ambrose or Nathanael as c Epiphan haer 23. ad finem Epiphanius or else S. Luke himself the Writer of the story as Haymo Lyranus and Theophylact opine to these two what ever was the others name going to Emmaus we are I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Luk. 24.25 slow of heart to beleeve at least wise through want of a more earnest taking-heed unto the things we heare so sieve-like are our memories that they doe e Heb. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Pauls word is let slip and to run out as leaking vessels what should better be retained Wherefore as the Manna on the Jewish Sabbath being f Exod. 16.24 laid up in a pot was rendred sweet and fresh for use so that we may not as ingratefull Israel so soone g Psa 106.13 forget the wonders of the Lord so marvellous in our eyes but rather on the contrary as Ophir in the dayes of Solomon was the place for gold because the most and best was there so went I for a seasonable Text herefore to this golden and beaten chapter as well travelled in this kind as Ophir was for gold because here was the richest veine to furnish such an occasion thence have I extracted a small modell for my

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

there bin no expresse appointment was notwithstanding of a very p The approved practice of the Saints of God is equivalent to a precept Dr Sclater my father s rm on 1 Cor. 9.13 14. p 34. stiled The Ministers portion edit Oxon 1612. Illa quae ubique observantur multum proculdubio valent ubique id est toto terrarum orbe semper observata c. Dr Whitak l. 1. cont Duraeum sect 16. binding observation did observe it so as Cassander one of the chiefest Divines of his time confesseth Nor indeed can they themselves shew us q Quando primùm vigere coepit in aliquibus Ecclesiis minimè constat Valent Jes de Eucharist c. 10. p. 499. sect Haec igitur when certainly the Communion onely under one kinde first began yea till within these last 400. yeares which is a very new-antiquity it had no spreading entertainment for Aquinas confesseth that under both kindes was in use even to his times and he was both a My L. Grace against A.C. sect 33. p. 275 276. num 13. borne and dead during the reign of Henry the third of England and the one kinde was decreed but in the thirteenth Session of the Councell of Constance which is very b Id. ib. sect 38 p. 340. moderne at least farre downewards from the Primitive and purest Church so that I have no other hopes to keepe up your attention with any further discourse herein then to tell you onely as Demosthenes was wont to say to his Athenian auditors when they grew remisse under his Orations Here is newes for you which word Newes though it may spur your attention in the listening to it yet it should withall encrease your abhorrence of that religion which is thus patched together with the fragments of c I will sincerely promise that when ever any point of the Religion I professe shall be proved to be new and not ancient Catholike and Apostolike I meane for matter of faith I will renounce it c. See K. James confess of faith Art 23 in fine exactly Novelty for there is no faith or religion True but onely That which is Catholike Truely and properly which is and was beleeved every where alwayes and by all which hath as Vincentius d Vincent Lirin cap. 3. cont haeres Confer my Lo. Primate of Armagh ser on Eph. 4.13 p. 27 28 29. edit 1631. Lirinensis saith both Universality Antiquity and unanime Consent of the e See Aug. epist 18. c. 5. l. 4. de Bapt. cont Donatist c. 24. Confer my L. Grace against A.C. sect 21. p. 137 138. num 4. sect 38. p. 352. num 17. initio sect 39. p. 378. num 4. ib. whole Church of Christ which these late upstart devices and f Mat. 15.9 doctrines of men undoing by consequence the ancient and pure worship of God have not Sith then my deare Brethren these Romanists the onely Catholikes as they cry themselves up by which one g My L. of Durh. quâ supra c. 15. sect 1. initio word as by a Gorgon's or a Medusa's head painted in a shield they thinke at first sight to terrifie and delude poore ignorant Protestants as they count most of them and if they could sith I say these be such h 2 Sam. 10.4 Hanuns to shame us by cutting off at halfes the best of our spirituall ornaments as he did of Davids servants in a mock and fith they dare to be so bold as to take from you the i Psal 116.13 Calix salutaris sanguis est Salvatoris Bern. tract de lib. arbit gratia fol. 289 G. Illyr p. 126. in verbo Calix cup of salvation pray you for their conversion if God k 2 Tim. 2.25 peradventure wil give them repentance to the knowledging of the truth and then leave them and their l This without all doubt is all the infallibility the Pope hath to be sure to be infallible in whatsoever he would have determined chiefly remembring the Councells of Constance and Basil See my L. Grace qua supra sect 29. num 2. p. 219 sect 33 ib. p. 262 263 c. infallible Head if so they will not returne unto Gods cup of Trembling which shall make them reel and stagger more with Terrour then excesse And for your selves listen to your dearly-loving Saviours invitation who saith * Luc. 14.17 Come unto me If any man thirst let him come unto me and drinke Joh. 7.37 What is this thirst but a thirst of faith for so verse 38. and what is this drinke but the precious liquour of his owne bloud for as hee saith Joh. 6.55 in the next verse to my Text My flesh is meat indeed so also My bloud is drinke indeed whereof this Sacramentall cup tendred unto every of you by us deare Christians that be members by faith of Christ according to his owne appointment and institution is the sure signe and seale and pledge unto your soules For this cause yee see clearely in the Text that by a copulative both Eating and Drinking are conjoyned together what therefore God hath thus joyned together let no man much lesse the l 2 Thes 2.3 man of sinne shortly to be consumed by the m Vers 8. ib. spirit of Christs mouth dare to put n Mat. 19.6 asunder and sith both are so placed in the Text that as the o Exod. 25.20 Cherubims on the mercy seat though they look each to other yet still turning with their faces to the mercy seat so both these to the universall particle that is set in the doore of my Text to call in all worthy commers Loe every one all ye that hunger and thirst aright by faith come in and eat and drinke your fill saith Christ Behold my owne flesh and bloud stand ready fitted for your best provision and to set an edge upon your spirituall appetites see here is after Supper eternall life to abide with you and you with it for ever and this most fully to bee given at the last act for so we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whoso Whosoever eateth my flesh and drinketh my bloud hath eternall life Hath eternall life See here and note it The third particular No man ever yet lost by his obedience to Christ he is not p Heb. 6.10 unrighteous to forget it hee alone is worthy to lose who when Christ inviteth him he puts him off with fond q Luk. 14.18 excuses and will not come loe here is life given the sweetest monosyllable in the world and not so alone but life eternall Had he said length of daies he had made good the first promise made to the obedience of the morall law Eph. 6.3 but in that he names eternall life see here the complement of all blisse But I pray note the expression 't is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he shall have but he hath it and how so because

11.28 Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let every particular man examine himselfe and as the word imports put himself upon the tryall Examination is the eye of the soul by which reflexively it seeth it selfe and knoweth what it hath done Other meates saith St. Chrysostome are e're they be taken to be first proved lest they hurt us but here lest this heavenly meat prove noxious to thee thou must first goe prove thy selfe Judge p 1 Cor. 11.31 your selves therefore Brethren that ye be not judged of the Lord let us be impartiall in the scrutiny of our hollow and q Jer. 17.9 deceitfull hearts and like the woman that sought her groat in the Gospel light up the candle of our best faculties and leave no corner of our soules a Luk. 15.8 unswept till we have found out that sin of our soules that doth as Paul speaks so b Heb. 12.1 easily beset us and as that Jebusite in Canaan that will not out of our coasts and when we have discovered it to c Col. 3.5 mortifie it and to d Gal. 5.24 crucifie it with the affections and lusts thereof And as the speciall sacrifice that was offered upon the Altar in Jerusalem was wont diligently to bee looked into by the high Priest and his Ministers to spy out the blemishes or otherwise of it before the actuall oblation so let us S. e S. Clement epist ad Cor. pag. 53 54. Clement in his Epistle to the Corinthians a late and * See Mr Mede Serm. of the reverence of Gods house p. 14. genuine monument of antiquity set forth hath expressed it to the life thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is interpreted by e Philo Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Judaeus thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it implyeth such a disquisition so exact as if Momus himselfe with a Lincean eye were to come after hee should not finde a thing to carpe at in the very entrails of our sacrifices of our soules The same word is used by St. f Chrys Hom. 20. in Rom. Chrysostome upon this occasion of pre-examination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus we should doe from the bottome of our soules wherefore g Jam. 4 8. cleanse your hands you sinners and purifie your hearts ye double-minded Thus if we doe at least in * Tota vita boni Christiani est sanctum desiderium desire and endevour we then come under this same ὁ Whoso in my Text and are the men whosoever we be for externall condition in state or place that be all invited hither to eat and to drinke and that of no meaner cheare then the very flesh and bloud of Christ Jesus himselfe And thus I passe from the guests unto the provision made ready for them the flesh and the bloud of Christ Whoso eateth my flesh and drinketh my bloud The second particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh and bloud these are strange cates to make a banquet of We read in the Scripture that h 1 Cor. 15.50 flesh and bloud cannot enter into the Kingdome of heaven but that 's meant of flesh corruption not of flesh the substance as the words ensuing shew for as there is Iron so the rust of Iron how much lesse shall he that feeds upon it for his food Satia te sanguine quem sitisti saith Tamyris as I remember in i Justin hist lib. 1. Justins history to Cyrus when his head was off and cast into a vessell full of bloud Now surfet on that bloud which thou so much thirstedst after It was a law of Gods owne enacting He that sheds k Gen. 9.6 mans bloud by man also shall his bloud be shed My flesh and my Bloud Surely what the Israelites said of Manna when first they saw and tasted it crying out in admiration l Exod. 16.15 Man-hu What is this portion or meat prepared for us for they wist not saith Moses what it was so may many a man that knowes not how to discerne the Lords Body such an one is apt to thinke with that monster Cacus in the Poet who from his wickednesse in abstracto had his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith * Foribusque affixa superbis ora virûm tristi pendebant pallida tabo Virg. Aeneid 8. Servius that nought but * Servius ib. fol. 505. mans flesh must be drawn into his den and as some savage Cannibal professing anthropophagie as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man-hating Miso some Minotaure or bloudy * Sen. Tragaed in Thyeste Atreus or the like prodigies of nature that man was made to be m 2 Pet. 2.12 taken as St. Peter saith of brute beasts and to be destroyed and as the n Judg. 19. Levites concubine to be chopt in pieces Thus surely may your dull Capernaites and unilluminated men imagine for so they strove among themselves saying How can this man give us his flesh to eat John 6.52 yea more then so ver 60. many even of Christs owne Disciples when they heard this said Durus est hic senno this is a hard saying who can beare it And the very truth is this its that which poseth nature utterly and makes her stand as he without his wedding garment in the Gospel upon conviction o Mat. 22.12 speechlesse But though the words as they are in the shell be hard to pierce into yet when as our Saviour hath to our hands broken it for us we may easily take out the kernell of them The main scope of the Text. The mind of our Saviour in this Text which is but repeated from the former verses is to shew us the sweet effect of the spirituall eating of his body and drinking of his bloud by faith above that other orall eating and drinking of the bread and wine which are but the Sacraments thereof and may be taken as well by Hypocrites as by True believers This mysticall partaking instrumentally procureth eternall life after the resurrection whereas the other which is meerly outward and no more may yet engage to p 1 Cor. 11.29 judgement and damnation the reason is because the one partakes of the Lord himselfe who is the Bread of life Joh. 6.35 whom to know and with whom to have communion aright is life eternall Joh. 17.3 The other onely of the bread of the Lord which hath no vertue without faith at all to procure such endlesse blisse yea more Dum Sacramenta possunt obesse as St. Austin truly when those elements of Bread and Wine once consecrated by the lawfull minister and changed by that act of his duely and as it ought performed though not from their q Neque enim id Christus egit ut panis friticeus abjiceret naturam suam ac novam quandam divinitatem indueret sed ut nos potius immutarer utque Theophylactus loquitur in Joh. 6. transe lementaret in corpus suum Juel Apol. p. 41 vol.