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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

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

Figure not strictly and abstractively no more then that Text in St. John must be Joh. 3.13 where Christ speaking of himselfe as the Son of Man saith that he is in Heaven when yet he there spake upon the earth as man to Nicodemus it must therefore be understood by Communication of properties and in concreto it being True that that divine Person which by an admirable union had Two Natures united to its selfe did and was thus or thus as Gods Spirit in the Scriptures is pleased to expresse so deep and great a mystery Thus ye see that if there were no other Texts to prove it yet from this one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Two Natures of Christ hypostatically united to his Divine Person would bee sufficiently collected But because this point is hence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to bee discoursed of this being rather the hypothesis then the thesis of the Text directly I rather come to shew how and by what sinewes the Resurrection of Beleevers is from hence deducible and this is founded upon Two maine grounds First because Christ himselfe being the k Eph. 1.22 Head of his Church and every Beleever a lively member of his body by vertue of the mysticall and effectuall Union that is betweene the head and the members as the head is raised so shall the members likewise Besides Christ is as the Primitiae the first-fruits as Saint l 1 Cor. 15.20 Paul saith wee as the rest of the whole lumpe looke now as the dedication of the first-fruits of their increase did unto the Jewes consecrate and in a manner sanctifie the whole other encrease even so our Saviour by his Resurrection hath consecrated unto all his members theirs Cùm eadem sit ratio primitiarum totius cumuli as m Beza ad 1 Cor. 15.20 Beza noteth there being the same reason by this consequence of the whole lumpe and of the first-fruits The wicked shall indeed bee raysed up too but unto everlasting shame confusion and contempt as n Dan. 12.2 Daniel and Saint o Joh. 5.29 John say by the power of God but the beleever and his True member onely by vertue of his effectuall merit and Communion I will raise him up The other thing to be noted is the Time mentioned for this raising up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the last Day he meanes the day of our common p 2 Cor. 5.10 appearance before him wherein the heavens being on fire shall be q 2 Pet. 3.12 dissolved and the elements shall melt with fervent heat Saint Paul calleth it by an emphasis a 2 Tim. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that day that so remarkable that so b Jud. ver 6. great and dreadfull day of c Rom. 14.12 account by Saint Peter it is called the day of the d 2 Pet. 3.10 Lord Then it is that Christ will raise up the Beleever even at the last day of the world after which both day and time shall be no more This is a sentence which like the miraculous wine in Cana of Galilee is set down as the best till e Joh. 2.10 last and is indeed like to King Davids wine that which maketh f Psal 104.15 glad the heart of every righteous man who if in this life onely he had hope he were of all men else most g 1 Cor. 15.19 miserable For as the life of an unbeleever is like a Tragedie which is presented in with Musick and all expressions of jollity but it goes off usually in a dismall and a sad catastrophe so is the life of a Beleever to a Comedie which though brought upon the stage in blackes under sad lookes soft paces faint speeches and such like emblemes of sorrow yet stay a while and ye shall see all goe off in mirth and musicke the righteous when the other calls for the rockes and mountaines to fall upon him and to shelter him from the wrath of the Lambe in vaine shall at that last day being raised up by his head Christ Jesus lift up his head with joy because that his Redemption h Luk. 21.28 draweth nigh I will raise him up at the last day that is as i Rupertus ad cap. 6. Joh. Rupertus glosseth à congerie aeternâ morte mortuorum ex nomine eum vocans discernam I will segregate him from the whole other masse or drove as it were of wicked men that shall dye eternally for their impenitencie in sinne and call him forth by name and will not bee k Mat. 10.32 33. ashamed to owne him then at that last day who was not ashamed of his reproach in his warfare against the world the flesh and the Divell here below So True is that of King David that if we marke the perfect man and behold the upright wee shall finde that the end of that man is peace but the Transgressors shall be destroyed together and the end of the wicked shall be cut off Ps 37. 37 38. conferre Eccl. 8.12 13. Ps 92.7 Mal. 3.17 18. Wherefore let us comfort one another with these words as well knowing that howsoever the righteous shall be recompensed by afflictions yet it is but on the z Pro. 11.31 earth saith Salomon and no farther the end of their dayes is the day of the end of all their sorrow and misery for ever and ever To conclude let the a Deut. 32.29 thought then of our ends bee still the end of our thoughts and that our end may bee good let us bee sure that wee have good ends in all our projects and our Christian performances or b Ecclus. 7.36 undertakings before that last end of all comes Then shall we indeed be raysed up with joy and comfort most unspeakable at that last Day The meanes to accomplish this is To propound our Saviours Resurrection as a Patterne of ours in our spirituall c Ephes 5.14 awaking out of the sleep of sinne by our spirituall and as S. John hath phrased it Our d Rev. 20.6 7. first Resurrection Now before Christs there was an e Matth. 28.2 earthquake so in our Regeneration there is a conquassation usually and a shaking of the soule a f Act. 24.25 16.29 trembling of the conscience through a sight of sinne and of our misery thereby the day of our second must be like the day of our first birth Dies lachrymosa a Day of g Ingressus slebilis progressus debilis egressus horribilis Ber. Teares shed in contrition for our sinnes past when wee must as Moses did the h Exod. 17.6 rock in Horeb strike the rocks of our too too obdurate hearts with a rod of remorse that from thence may flow out even rivers and streames of sorrow for our loose conversations before calling The continuall dropping of this water hollowes the stone mollifies and softens the heart preparing it aright to

minde to eat with profit p Sulpit. Sever. lib. 1. Sulpitius much magnifieth the humility of St. Martin for that he sometimes ministred unto his owne servant others that Lewis King of France who was wont to serve the poore with his owne hands which thing likewise q Niceph. l. 8. c. 21. Nicephorus reporteth of Helena the mother of Constantine the Great and r Platin. in vita Leonis noni p. 171. Platina noteth it as a high point of piety in Pope Leo the ninth that seeing a Leper lying before his doore commanded him to bee layed in his owne bed But alas as St. Andrew said of the five loaves and two fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas ſ Joh. 6.9 what are these when loe the God of glory humbleth himselfe as 't were unto the very dust of scorne of contempt of shame He refuseth not to wash even the very feet of his Disciples But yet there is a farther mystery in this which I gather from Joh. 13.10 where our Saviour tells Peter He that is washed needeth not save to wash his feet for by this action of his was not meant onely in the letter his conforming of himselfe unto a Jewish custome who in those hotter climates went discalceated and without shooes at least o See the Geneva note at Joh. 13.23 leaned so at their meales but in the mystery because done at this time as the ancients observe it denoted the abstersion and washing away that should be in us by the waters of teares and repentance from the inward affections which be as the feet of the soule of that predominant pollution that as Shechems soule did in a luxurious love to Dinah Jacobs daughter doth x Gen. 34.3 cleave too close unto them so St. y Bern. fol. 35. F. in serm de Coena Dom. Bernard most expresly summarily then thus sith as that noble Lord a Du Plessis cap. 30. de vera Relig. in fronte Du Plessis tells us that Christi tota vita salutis schola Christs whole life was but the Schoole from whence we must take out the lessons of our practice and our Saviour himselfe after these things thus done saith ver 15. I have given you an * Joh. 13.15 example that ye should doe as I have done unto you by laying aside his garments tutoureth us to put off the b Jam. 1.21 superfluities of naughtinesse our c Isa 64.6 menstruous ragges our d Jude 23. garments spotted of the flesh and with Bartimeus cast e Mar. 10.50 away our sinfull garments when we rise up and come to Christ by girding of himselfe with a towell which had a respective correspondency to the posture wherein the Jewish Passeover was eaten to wit with their f Exod. 12.11 loynes girded to g 1 Pet. 1.13 Luke 12.35 gird up the loynes of our mindes by curbing of our luxury and lascivious exorbitancies and by washing of the feet to teach us to h 2 Cor. 7.1 rinse and scoure our affections from all nasty defilements that doe bespot and besweat the soule rendring it loathsom to the eyes of the i Hab. 1.13 all-pure God which was also typed in those k 2 Chron. 4.6 lavers set before the Temple wherein the Priest was first to wash before he entred And to what end served all those Leviticall Purifications in the mystery but to this same purpose The superficies indeed of the ceremony lay in the outward washings but the morall intelligence as the Schoole calls it eyed the inward rinsing of the soule and l Heb. 9.14 conscience from sinfull impurity and for this cause also some have thought that amongst other wood the Lord chose out unto himself for an offering m Exod. 25.5 Shittim wood and thereof enjoyned the n Vers 10. Ark to be made up Ligna Sethim sunt * Vide Pet. Lumbard l 4. dist 8 in sinc imputribilia for that its thought to be a kind of Cedar that admits not easily of a rotting no more must any soule allow himselfe in any sinne that in the issue sokes and rotteth out the soule Christ owneth no such mouldring guests nor bids them well-come at his Table Wherefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Whoso or Whosoever do here stand as Abraham in his Tent in the o Gen. 18.1 doore of this Text seeming to invite all passengers and to call in all commers to this heavenly repast upon the flesh and bloud of Christ yet this must be restrained onely unto such as be found p Mat. 22.8 worthy and as the five wise virgins have their lampes all q Mat. 25.7.10 ready-trimmed and prepared for admission I could here take occasion to reckon up those fifteene kinds of persons which during their ill-disposed state are excluded by the * Vide Raynerium de Pisis tom 1. Pantheolog cap. 17. in Eucharistia Schoole-Divines but I would gladly keep my selfe unto the rubrick of my houre It s true what a Granatensis tom 2. concio de Temp. concio 4. in coena Dom. Granatensis here observes that the worthinesse notwithstanding of these guests of Christ is not to be measured by the nobility of descent nor ignobility of condition neither by pompe nor poverty from without Our King Christ Jesus hath a Kingdome indeed but it s not of this b Joh. 18.36 world therefore the dignity of his guests is to be measured as the Kings daughter in the Psalme by what nobility they have c Psal 45.13 within by what lustre of graces their soules are adorned with there if they have d Mat. 6.22 single eyes that is mindes clearly informed with knowledge enough to e 1 Cor. 11.29 discern the Lords body from ordinary refections else as f Mar. 10.46 Bartimeus they are deformed in their sight if they have cleansed affections else they are as Mephibosheth g 2 Sam. 4.4 lame in their feet if they have h Eph. 4.29 edifying discourse else as that Stutterer in the Gospel they have an i Mar. 7.32.35 impediment in their speech and the strings must first be loosed if they be ready to k Rom. 12.13 distribute else as Jeroboam they bee l 1 Kin. 13.4 shrunke up in their hands if free from all sinnes mortall wounding and wasting the conscience else as those Lamesters at the poole of m Joh. 5.3 Bethesda they are too ulcerous and full of sores to be entertained by this King Go saith the Lord by Malachi n Mal. 1.8 13 14. offer the lame and the sicke and the torne offer these unto thy Governour will he be pleased with thee or accept thy person Loe thus it is when wee come with maimed soules we pollute the * Ver. 1● Table of the Lord we cannot be accepted at his sacred boord Wherefore to close up this point let me exhort you all as S. Paul doth his o 1 Cor.

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

of it They by oblation asservation circumgestation and carrying about adoration and the like prophane it Whereas the actions enjoyned to us herein are Sacramentall only expressed in the Text by eating and by drinking which is the next particular though but in a little mouthfull of words onely to bee discoursed of Whoso eateth my flesh and drinketh my bloud These actions of Eating The third particular and of Drinkking are both of Sacramentall Institution and signification symbolically representing the inward application of and as it were the mysticall mastication or feeding upon Christs flesh and bloud by faith which is the mouth of the soule and her exercise and acts about this mystery as 't were the very eating and the drinking of Christs flesh and bloud Now this eating is as Christs body to which it doth relate twofold 1. Sacramentall 2. Spirituall both are required but chiefly the spirituall because the wicked may equally share with us in the first and if we have the second though necessity perchance barre us of the first yet we are safe still remembring the Rule that Nuda carentia non damnat but contemptus because that Christ doth not universally and alwayes l Deus gratiam Sacramentis non alligavit quasi absque illis neque possit neque velit ullos servare Pet. Martyr loc com class 4. c. 5. sect 16. p. 826. tye without any exception his saving graces to the outward means Hence is that of m P. Lumb l. 4. dist 4. 9. Lumbard Some saith he take both the Sacrament and the thing signified with it so the Elect and faithfull in their health or well-disposed some the Sacrament onely and no more so the Hypocrite a third sort the thing onely without the signe which is indeed the principall eating hence is that knowne word of S. n Aug. Tract 25. in Joh. Austin Ut quid paras ventrem dentem crede manducasti Why preparest thou thy teeth and belly beleeve only and thou hast eaten Christ Now though I might here take occasion justly to exhort my selfe and you to a frequent partaking of Christ even Sacramentally too and so o Eph. 5.16 redeem the time of our freedome herein because the dayes are evill so that we may either be taken from the Sacrament or it from us we finde that the Primitive Church was p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.46 daily in it which made Saint q S. Cyprian in orat Dom. sect 13. Cyprian to interpret the daily Bread in the Lords prayer of the Sacramentall bread And in Saint Chrysostomes dayes there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrys hom 3. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a daily sacrifice in use and he in wonder cryed out on the slacke comming unto the holy Altar and blamed it as an ill custome But though I urge not such a frequency lest the commonnesse might abate somewhat of the reverence to it yet at least let not the moone pace over the Zodiack oftner sith the spouse of Christ is likened to the b Cant. 6.10 moone then we performe if possible our course this way St. Paul is at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his c 1 Cor. 11.26 oftennesse of which d Thom. 3 qu. 66 art 9. ad 5um in fine Quia homo semel nascitur multoties autem cibatur semel tantum datur baptismus multotiens autem Eucharistia Thomas gives a reason though Baptisme be but once for all administred because though man be but once borne yet because he stands in need of often feeding and nourishment therefore though the Sacrament of Initiation Baptisme be but once given yet the Sacrament of farther confirmation and strengthening the Lords Supper or the Eucharist is often administred In Concilio Agathensi as I find in Isidores Councels he was sentenced for an unsound Christian who did not at the three great Festivals of the yeere at least communicate Our own Church hath pressed her children to e Canon Angl. 21. Three times a yeare at the least whereof one to be now at f Certum habemus quia Christus resurgens ex mortuis jam non moritur c. tamen ne obliviscamur quod semel factum est in memoria nostra omni anno fit sc quotiens Pascha celebratur August praef in 2. expos Psal 21. de cons dist 2. apud Lumb l 4. dist 12. G. Easter But as for our spirituall eating that must be every day for else the soule would starve and dye which liveth not but by the g Hab. 2.4 Gal. 3.11 The fourth particular life of faith And as Christs flesh must thus be eaten by us so must every good Christian drink his bloud too for which cause we find a Conjunction coupling them both together in the Text And both bread and wine too were prefigured in Melchisedech his oblation of both bread and wine to Abraham Gen. 14.18 as St. h S. Cyprian sect 2. de Coen Dom. Cyprian i Rabbi Samuel quâ supra cap. 19. p. 645. Rabbi Samuel k Thom. 3. qu. 61. Act. 3. ad 3um Aquinas l Hales par 4. qu. 10. mem 1. Art 2. p. 223. edit 1622. Hales and many others have well observed See yet if herein our Romanists be not directly Antichristian and both wayes run themselves upon the rockes the dangerous Scylla of * Apoc. 22.18 19. adding on the one side and the engulphing Charybdis of taking away on the other side both pernicious In the Councell of Florence for loe a deepe silence of this till that time in all Antiquity which was but in the yeere 1200. some 30. yeares after that Hugo de S. Victore and P. Lumbard had vented their conceits herein and they were the first that made any noise about it as m Dr Whitaker l. 8. sect 59. de paradox cont Duraeum Dr Whitaker sometimes Oracle of the chaire in Cambridge hath shewed us Then and There they decree for seven Sacraments whereas our Saviour appoints but two They might as well have settled 70. times 7. in the larger acception of the word Sacrament as it signifies the signe of an holy thing in generall And now here they mangle the use of these that our Saviour appointed allowing the cup only unto the Clergy pretending that Christ meant that onely to the Apostles then present with him at the institution but as well they may say the same likewise for the bread But besides the expresse institution of our Saviour himselfe under both kindes and not of the bread onely in the maine the wine being by n Pet. Martyr loc com clas 4. c 10 sect 18. p. 849. concomitancy alone consecrated as some of them doe tell us not onely the Primitive but even the whole o Cassander consult Art 22. initiō Catholicke Church of Christ yea even the purer Romane too for a thousand yeares continuance which had