Council of Trent and other Doctours of the Church of Rome till these last times of Cardinal Cajetan that the Consecration was made by the blessing of Christ upon the bread otherwise saith Christophorus Archbishop of Caesarea lib. de corr Theol. Shol that Proposition This is my body had not been true for if in that time the bread had not been changed by the blessing of Christ upon the bread Christ had commanded his disciples to take and eat bread others with Cardinal Bellarmin tom 3. de Euchar. lib. 2. cap. 11. say that these words This is my body were as they are now the words of the Consecration and if we farther press them to tell us in what time the body of Christ is in the Sacrament under the accidents as they speak they will answer with their angelical Doctor Aqu. p. 3. qu. 75. ar 7. ad 1. that it is when the last syllable um of those words hoc est enim corpus meum is pronounced toto tempore praecedenti substantiâ panis existente being onely before the substance of the bread from whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this demonstrates the bread because the last syllable was not yet pronounced when Christ said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this as they confess with us then let us say this bread is my body which obligeth me to pass to the attribute my body We need not to stay long upon the explication of Christs body mentioned in my Text for you are not ignorant that here by the body of Christ you must understand not his mystical body of which it is spoken 1 Cor. 12.27 Eph. 1.23 for the mystical body of our Saviour which is the Church was not given or broken for us but the true and natural body of Christ which was broken and given for her and her children according to that of the Act. 20.28 where you see that Christ hath purchased the Church with his own bloud out of every kindred and tongue and people and nation Rev. 5.9 for you reade in S. Luk. 22.19 this is my body which is given for you and 1 Cor. 11.24 this is my body which is broken for you But for a better illustration of this our assertion we must consider the copula which is the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which joyneth the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and observe that here it is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly and in its native signification but figuratively and representatively whatsoever Bellarmine doth say to the contrary for disparatum de disparato propriè dici non potest sed siguratè and therefore when there is any proposition made of two divers and disperate things that proposition must be improper figurative as our Proposition this is my body is for the bread body of Christ being two divers and disperate things that Proposition must be tropical figurative where the cause of it is in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this place for to signifie or to be the signe as it is taken often in the Scripture as you may see Gen. 41.26 27. where it is said that seven kine are seven years that is to say signifie 7. years and so Rev. 17.12 we reade that ten horns are ten kings that is to say signifie ten Kings but specially the verb to be is taken in that sense when it is question of a Sacrament as you may see Gen. 17.10 where we read this the Circumcision is my Covenant thas is to say the Circumcision doth signifie or is the signe of my Covenant and in Exod. 12. it is said that the Lamb is the Lords Passover it is the Lords Passover that is the signe of the Lords Passover for the Lamb could not be properly the Lords Passover and so amongst the Jews was called our Saviour as Justin Martyr relates in his Dialogue cum Thryp. for he saith that Esdras speaking to the people said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Passover is our Saviour and indeed that was made ready for Christ by appropriation for he was the lamb slain from the beginning of the world Moreover S. Paul 1 Cor. 10.4 tels us that the rock was Christ which was not in substance but in signification saith the Authour of the quest on Levit. then this is my body is as much as to say this is the signe of my body which is confirmed by S. Austin against the Manichee Adimantinus for saith he Christ doubted not to say this is my body Cum daret siguram corporis sui when he gave the signe of his body nay the Council of Constantinople held anno 756. condemning the images accidentally speaks of the Sacrament of the Lords Supper and saith the substance of the bread is an image of our Saviour and the gloss of the Roman decree upon the Canon hoc est dist 2. tells us that the celestial Sacrament which truly represents the flesh of our Saviour is called his body but impropriè improperly for it is so called non in ret veritate sed in mysterii significatione Christ being there represented and signified Now brethren observe that the bread is called the body of Christ by reason of its analogy with it for according to that of S. Austin Ep. 23. ad Bonifacium if the Sacraments had not some likeness or resemblance with the things of which they are Sacraments omnino sacramenta non essent they should not at all be Sacraments ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt and from that resemblance they assume oftentimes the names of those things which they do represent unto us and indeed as the bread received in our bodies nourisheth them so the body of Christ received by faith nourisheth our souls as our bodies encrease and have strength by the eating of the bread so have our souls their growing unto a perfect man unto the measure of the slature of the fulness of Christ and receive their strength against all temptations by the spiritual eating of our Saviour the celestial bread which is the true meat of our souls as the bread preserveth our corporal life so the body of Christ conserves in us the spiritual life as our Saviour teacheth us in the Gospel Joh. 6.53 saying Except ye eat the flesh of the Son of man and drink his bloud ye have no life in you where you see that the Union of the Sacramental signe with the thing signified is not local but relative in regard the signe represents to us the things by it signified But although these things are so clear nevertheless those of the Church of Rome will not admit of that explication for they understand by these words this is my body a proper and not figurative proposition which shews us a real Transubstantiation of the substance of the bread into the substance of the body of Christ remaining onely
given our Saviour yet we must make it known inwardly and outwardly by an inward and outward reverence and the famous Zanchius acknowledgeth the lawfullness of the bowing at the Name of Jesus in that verse of the Epistle to the Philippians saying whereas before the Name of Jesus was blasphemed by almost all the Jews after his death his Divinity being manifested he is adored of all men so that even at the mentioning of the Name of Jesus they all how their knees to him atque hinc non dubito quin profecta sit illa antiquissima consuetudo in Ecclesus ut cum nominatur Jesus omnes aperiant caput in testimonium reverentiae adorationis and I doubt not but that from thence came that ancient custom used in the Churches that all should uncover their heads at the naming of Jesus in signe of reverence and adoration and that is used not onely in the Reformed Churches of England but also in those of the Palatinate as I have heard of those that came from that place Indeed I must confess that to do it as the Church of Rome doth is a thing superstitious for they place some vertue in the Name of Jesus qua nomen consisting of its two syllables so that they superstitiously worship the word it self nay more then that they say that the Name of Jesus qua nomen is greater holier and more reverent then the Name of God as Cornel. Ã lapide expresses but the Church of England admits no such thing she bows at the Name of Jesus to express a signe of the reverence which she owes not to the word it self but to Christ signified by the word and there is no more superstition in that then there is in the kneeling at these words Et verbum caro factum est and the Word was made flesh but some of the Learned Protestant Doctours conceive no Superstition at the kneeling at these words for as Peter Martyr Coc. com Class 4. cap. 10. sect 50. saith many there be who piously kneel and worship at the hearing of these words of the Gospel and the Word was made flesh and yet it must not be said that these words themselves are worshipped but that which is by them signified then there is no Superstition at the bowing at the Name of Jesus I could raise many other Objections which those make who love division but I will not be tedious it is enough to tell you that that which our divided people enemy of the Episcopal Government and of all the Rights which the Church of England observeth blames is approved of by all the Protestants beyond the Seas as good or esteemed as indifferent which may be enjoyned and made necessary necessitate convenientiae by the Ecclesiastical Superiours and I remember that I heard from a Polander with whom I was sometimes at Paris that in the Reformed Churches of Bohemia and those of little Poland the people kneeling did receive the Sacrament and that these Protestants did celebrate the Feasts of our blessed Saviour of the Virgin Mary mother of Christ and of the Apostles as in all these Churches and others they bury the dead with certain forms which contain Lectures Hymns and Prayers which as in the Church of England shew the desire we Christians ought to have for the enjoying of the eternal felicity and glory both in body and soul with those that are departed this life in the faith of Jesus Christ whereof the Church of Rome superstitiously prays for the dead that they may enjoy an eternal rest and that their souls may be delivered from the flames of Putgatory which is a place which they cannot finde in the Scripture nor in the Writings of the Doctours of the Primitive Church as it appears by some of the Learnedest of our adversaries for Fisher Bishop of Rochester in his Writings egainst Luther says that in the ancient Writers there is little or no mention of Purgatory and Durand doth ingeniously confess that Ambrose Austin Hilary and Jerome do not at all speak of Purgatory as Marous as it is reported Bishop of Ephesus declared in the Councel of Florence that Chrysostome denied it by that then you see that those things which the Church of England observeth are harmless and have nothing of Popery with them which is so evident that some of the most eminent Ministers of the Reformed Churches of France M. du Moulin and the Learned Bochart did in the English Churches follow their customes which they did approve of as good and lawful as it appears by their letters to several Bishops of England for indeed I may say if they had thought that their customes and ceremonies had been sinfull they had not communicated with the Church of England And if you tell me why do not then the Churches of France and others beyond the Seas observe the same Ceremonies I will answer with the Church of England according to the 34. of her Articles that it is not necessary that ceremonies be in all places one and utterly like for at all times saith the Article they have been divers and may be changed according to the diversity of countreys times and mens manners let then those that will not submit to the order of the Church consider these things and I am sure that we shall not have occasion to say with the Apostle I hear that there be divisions among you Indeed brethren not to submit our selves to the customes of the Churches in things which are not contrary to Scripture is a signe of a notable frowardness and a token of an humour which abhorreth tranquillity and concord saith the Learned du Moulin in his Book concerning traditions chap. 24. pag. 346. for we ought to conform our selves to such customes and ceremonies of the Church as Jerome in his Epistle to Lucinius teaches us saying I think that I must tell you that the Ecclesiasticall Traditions specially those that are not contrary to faith ought to be observed as we have received them from our ancestors and so speaks S. Ambrose to S. Austin and S. Austin to Januarius epist 118. saying when I am at Rome I fast on Saturday but when I am at Millan I do not fast so when you come into some Church keep her custom if you will not scandalize any nor be scandalized of any and indeed it is necessary for Christians to submit to customs not necessary in their natures for if the evil be not so great as touching the doctrine it may be very great as touching the manners and disorders which from thence come forth But give me leave to go yet further to take away an errour which is common in this Nation and among the enemies of the Church of England who say that the Liturgy is taken from the Mass nay is nothing but the Mass in English celebrated in the same manner the Church of Rome doth which makes a great impression in the common people To answer unto that I say that although the Church of
not know which way to turn our selves so in the matter which I have now in hand I do not know whether I shall speak or keep silence me thinks that S. John tels me that I must stay to contemplate the great wonders that are seen in heaven at the opening of the seventh seal it seems that I must keep silence because the sacred Angels do not speak themselves and dare not sound their trumpets lest they should hinder the great agitations of heaven which appear in this silence indeed I could speak at the opening of the first second third and fourth seals of the book in which is written within and on the back-side the great mystery of our redemption the conservation of the Church and the punishment of prophane and wicked men for at the opening of these seals there was no silence kept as you may evidently see in the 6. Chapter the beasts be Angels or Evangelists as some learned men will have it crying Come and see I could break silence at the opening of the fifth seal because you may easily perceive that there was no silence at the opening of it hearing under the altar the souls of them that were slain for the Word of God crying with a loud voice and saying How long O Lord holy and true dost thou not judge and avenge our bloud Moreover I could speak at the opening of the sixth seal for at the opening of it a great noise was heard behold there was an earthquake which learns us that we must not keep silence but at the opening of the seventh seal I do not see how I may speak for at the opening of that seal there was silence I am at a stand not knowing which is best for me to do whether to speak or keep silence but seeing that I came to this place to inform you about that heavenly silence I must break it and implore the assistance not of angels nor of men but of our blessed Saviour who hath prevailed to open the book and loose the seven seals thereof for you know that the Lion of the tribe of Judah is he that can give me leave to speak in this silence which S. John speaks of saying there was silence in heaven about the space of half an hour which are the words that I have chosen to entertain you with by the special assistance of the blessed Spirit but for a clear intelligence of them I shall divide my text into two parts where in the first part I shall speak of the silence which was kept in heaven in these words there was silence in heaven and in the second part I will shew you the duration of it about the space of half an hour The first Part. To know well the silence which S. John speaks of we must first enter into the place where it was kept heaven there was silence in heaven but as that place is something obscure by reason of its several acceptions we must observe that here by heaven is not understood the air which the Scripture calls heaven Gen. 8.2 the place of generation of many imperfect mixt bodies ice dew clouds rain hail blazing stars and other moist and siery impressions as if these productions should cease in its breast or the air should rest from its agitation neither is it understood by heaven the skie that shining and bright heaven adorned with an insinite number of glorious stars as if there were a cessation of the motion of those shining bodies nor is it meant the supream or highest heaven the place of habitation of the sacred angels and blessed souls which the Scripture calls the third heaven 2 Cor. 12.2 as if there should be a suspension of the heavenly actions of the Citizens of that glorious palace nor is heaven to be understood in this place of the triumphant Church a glorious part of the mysticall body of our dear Saviour which sometimes the Scripture calls heaven Eph. 1.10 Col. 1.20 as if these glorious natures should cease to render their Hallelujahs and Thanks-givings unto the Almighty God who is set upon his throne of majesty and glory For here we must understand by heaven the militant Church upon the earth as it clearly appears by the preceding Chapter where you hear an angel cry with a loud voice to the four angels which did represent the four illustrious kingdoms of the earth with their Monarchs or the devils to whom it was given to hurt the earth and the sea saying hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their foreheads after which S. John beheld a great multitude of men who were to suffer martyrdom for Christ and wash their robes white in the bloud of the Lamb nay whom Christ was to lead unto the living and eternal fountains of waters and immediately after the Church of God admires the great mystery of our redemption in Christ for which she suffereth for it followeth and when he had opened the seventh seal there was silence in heaven and indeed the Scripture calls not seldome the militant Church heaven as you may see Dan. 8.10 where it is said that the little horn which did represent the power of a Potent but wicked King intra extra Ecclesiam within and without the Church waxed great even to the host of heaven that is the militant Church so in the Revelation 12. chapter 4. verse we reade that the great red dragon the devil with his well affected creatures by his fraudulent allurements drew with his tail the antichrist that follows the devils steps the third part of the stars of heaven that is the great persons of the militant Church which are eminent in learning humane wisdom nobility and riches and in my text there was silence in heaven the militant Church which obligeth me to tell you that there are three considerations for which the militant Church is called heaven First because the birth of the militant Church is from heaven for she is born of God 1 Joh. 5.1 and so I may say with S. John I saw the holy city the militant Church coming down from God out of heaven She is so called because the inheritance thereof is an inheritance of heaven and therefore it is called the inheritance of the Saints Col. 1.12 The militant Church is called heaven because her conversation is in heaven as the great Apostle tels us Phil. 3.20 and so our blessed Saviour calls often his visible Church the kingdom of heaven which agrees with our assertion of that word heaven the militant Church of which it is spoken when S. John saith there was silence in heaven But having seen the place where silence was kept the militant Church let us now consider the silence and give me leave to make a reslection upon it Silence brethren which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheresh and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we consider it in general is nothing else but a
cessation of the external and visible actions of the sensible insensible and reasonable creatures and so the learned men call the quietness of the water silence when the water doth not move its moist substance nay the conjunction of the moon with the most bright sun where she seems to be ravished in contemplation of so glorious a Planet is called silence and the herbs and slowers which cease from growing are said to be silent but it is not of that manner of silence which is here spoken of for in this place silence is taken for a suspension of the outward actions of the intelligent creatures but properly of men as the place where silence is kept evidently shews heaven the militant Church of which they onely are members not the angels But you must know that there are several sorts of silence attributed unto them which I must declare unto you for the better illustration of the silence which S. John speaks of First there is silentium persecutionis the silence of persecution Secondly silentium pacis the silence of peace and prosperity Thirdly silentium admirationis the silence of admiration The silence of the Church which is of persecution is the cessation of the publick worship of God by reason of the persecutions which the Church suffereth for Christ under the enemies of the Gospel as it did appear in the birth of the Christian Church which was followed with a cruell silence and I suppose that you have heard of the great eclipse of the militant Church under the ten persecutions and specially the tenth bloudy and most cruel persecution under the Emperours Dioclesianus Maximianus Galienus Maxentius Maximinus and Licinius and how the militant Church at that time was in a profound silence for you know that by the space of twenty years the Church was such that she could not be seen by the eyes of her afflicted children nor by the piercing sight of her persecutours who boasted to have utterly extinguished the Christians at that time there was silence in heaven for the Church of God was silent by reason of her persecutions she was in her mourning apparel being under the cross the places of her resuge were the desarts her palaces the dens of the wilde beasts her most pleasant dwellings the habitation of serpents and other most venemous creatures her voice was not heard and she could not publickly entertain her self with her sweet and most amiable bridegroom and say I will rise now and go about the city in the streets and in the broad ways I will publickly seek him whom my soul loveth Cant. 3.2 Now if we make reflection upon this Nation we may truly say that there was silence in heaven when the Usurpers of this Kingdom did sit upon the Throne of our gracious Monarch Charles the Second for at that time the Church of England was in a deep silence her sumptuous and magnificent buildings erected to offer to God our publick but spiritual sacrifices were demolished the mother and children persecuted and all her publick and holy meetings prohibited so that she could not with a loud voice call her afflicted children to give them any consolation or mollifie the sorrows of their souls I know that some learned men take the silence of the Church which S. John here speaks of according to that sense by an allusion to the Angel who was to perform the sacred function upon the altar of incense as you may see in the third verse of our Chapter for you must know that when the Levitical Priests killed the beasts which were to be offered in sacrifice there was a great noise heard in the temple by the roaring of the beasts which were tied fast to the horns of the altar of the burnt-offerings and from thence were called victimae victims quia ammalia vincta ad altare immolabantur because the beasts were tied to the altar at their immolation but when they burned incense there was silence in the Church every one did consult in their hearts with the Almighty God of Israel and as the pious Hannah moved onely their lips but did not open their mouths to cause any noise in the temple as you may observe Luk. 1.10 where you reade that the whole multitude of the people were praying without at the time of the incense so by an allusion to the offering of the sacred incense where silence was kept they understand the silence of persecution wherein the Church is in a profound silence by reason of her persecutours But leaving that opinion I pass unto the silence of peace and prosperity to tell you that it is a cessation in regard of the Church of her persecutions when she publickly resteth from her cruel labours begins to take breath and publickly receives a great and exceeding consolation from her dear Saviour and blessed Lord where in that condition the Church of God remains in a profound silence considering with her self how God is carefull of those that are in affliction for his sake as he comforts them by his holy Spirit inwardly although under the burthen of persecution so he delivers them from their calamities and restoreth his people into a peaceable and sweet condition both in body and soul as it was done in the time of Constantine the great where the Church began to respire from her cruel persecutions for at that time there was silence in heaven silence of prosperity and peace and so we may say there is silence in heaven when the Church of God is in a peaceable and quiet condition without schisms and divisions But we must go further and evidently see that it is of the silence of admiration that S. John speaks of when he saith there was silince in heaven because this silence tends to the present action where angels and men are ravished in the contemplation of it for it was kept at the opening of the seventh seal as you may see in the beginning of the 1. ver by the words that immediately precede my Text and therefore you must observe that here is question of a great and sublime mystery which was to cause unto the Jews and Gentiles a profound silence in the consideration of it do you not see all the court of heaven to be silent the angels that are sent for the protection of the militant Church dare not sound their trumpets lest any thing should hinder the great and sublime actings which did appear in the Church to teach us that we must keep silence to contemplate with admiration what is acted in heaven me thinks I see the Church in a profound silence she is admiring with amazement that great mystery the object of her contemplation and let me tell you that it is not without cause seeing it is the matter of the great mystery of our redemption which the militant Church upon the earth admireth in every age with a profound silence for at the opening of the seventh seal Christ God and man the cause of this silence appeareth for
diamond being corrupted and reduced into ashes it could not shew any thing of her decayed beauty Silence to our lust and carnal affections for you know that they destroy both body and soul and pollute the image of our God that we are endued with let the monster of drunkenness be silent for it renders us like beasts being in that horrible sin deprived of understanding and judgement and fit to commit any sin against God at the least occasion that is presented unto us you know the fatal events of these monstrous sins how sometimes they solicite us to kill our fathers and mothers sometimes the object of our lascivious pleasures and sometimes our selves how they induce us to go up and down to seek after a prey which spoils and ruines our bodies and souls and often conducts us to a publick place to expire there most shamefully Silence to our illegitimate swearings let us not call God witness to our iniquities nor blaspheme his holy name know that it is not a small matter to call upon the Name of our glorious God at any occasion and if he suffer so many swearers it is an effect of his goodness that they may repent and cease to swear otherwise know that the divine justice will make them feel its eternal effects of vengeance and indeed that sin is the sin of those that are damned who in hell being not able to steal commit fornication or kill cease not to blaspheme the holy Name of the Almighty God Silence to all our evil words and all the motions of an ill tongue which S. James in the third Chapter of his Epistle so severely condemneth for you know that they offend God and our Christ our neighbours and our selves they are unworthy of a Christian for as S. Paul saith Eph. 4.29 Let no corrupt communication come or proceed out of your mouth but that which is good to the glory of God and salvation of our souls Silence to our covetousness because it pulleth down the throne of our God and erecteth another in our hearts to the prophanation of the God of heaven whom alone we must adore for covetousness makes us worship the corruptible riches of this world and causeth us to rob the poor members of our blessed Saviour Silence to all our sins for they make division between God and us and deprive us of the gracious presence of the blessed Spirit you know brethren that such silence is required of those that are in the militant Church of our God where in the consideration of the mystery of our redemption we learn that sacred lesson that we must abstain from our iniquities indeed such a silence is our victory and the greatness of our triumph for in that silence of our sins our vices are overthrown and our vertue shineth as a most bright star nay more then that that silence is a triumph which excels that of Alexander the Great when he made his entrance into the noble and famous city of Babylon where he was seen set upon a chariot richer then the Indies and brighter then the Sun that silence of our sins is a triumph which exceeds that of the Grand Caesar when he caused himself to be drawn by forty Elephants unto the Capitol the glorious place of reception of the Roman Conquerours after he had obtained the honour of 24. Battels that silence is a triumph which excels that of a famous Queen of Egypt when she made her entrance into Cecilia where she was admired in a most glorious ship which was so rich that no man could judge of the price for in these triumphs ambition did sit upon its throne but in our Christian triumph humility justice and charity sit upon their thrones happy silence then that filleth men with grace happy silence that procures us celestial honours spiritual pleasures and incorruptible riches happy silence that conducts us to eternal life let us embrace it while we are in our mortal bodies that we may hereafter enjoy the eternal Crown of glory with the scepter of immortality which I wish you in Christ Jesus To whom with the Father and the blessed Spirit be ascribed all honour and glory now and for evermore Amen TO THE Right Worshipfull and my much Honoured Friend Sir JOSEPH PAINE Kt Justice of Peace in the County of Norfolk and Colonel of the Foot Regiment in Norwich Health and Happiness Sir YOur great Civility to all and in particular to my self gives me an assurance that you will kindly accept that which I here present your Worship even a Sermon in which I hope the meanness and lowness of the stile will not any ways diminish the excellency of the matter viz. our Saviours Body which you spiritually feed upon every Communion day nay continually seeing we feed upon it in our Celestial Meditations of Christ I desire therefore your Worship to look upon the Matter not on the Work it self being not worthy of your Acceptance Indeed Sir I had not assumed the boldness to offer this Present unto you if I had not been sure of your singular Goodness I have had of it so much Experience that it should be a kind of crime to question it and indeed a true Subject of the Glorious Monarch of England as your Worship is and hath always been will not disdain that which an inferiour offereth him seeing that the Great Charles refuseth not such things from the most inferiour Person amongst his Subjects Truly Sir the Obligations which I owe you are so great that I am obliged to let others know the Civilities I have received from your Noble and Generous Person and by your means from your most worthy Family for I have nothing else to present you with but the acknowledgement of your great courtesie which I being sensible of cannot but present my Prayers to the Almighty God of Heaven for your and your Families Prosperity remaining with all the sincerity of my heart Sir Your Worships most humble Servant James Le Frane Christs Sacramental Presence AGAINST Transubstantiation and Consubstantiation Delivered in a Sermon Preached at Great S. Peters in Norwich S. MAT. 26.26 This is my body AS we cannot but see the effects of the divine Goodness if we contemplate this Universe where God manifesteth himself unto us by the marks of his Divinity and power which there he engraved as the grand Apostle tels us Rom. 1.20 saying that the invisible things of God even his eternal power and Godhead are clearly seen from or by the creation of the world so we cannot but admire the great love of the Almighty God towards us if we consider that he made us the noblest of all his sensible creatures having printed in man the sacred image of himself as Moses tels us Gen. 1.26 and inclosed in him the being of all the created natures for man hath a corporal being with the stars Elements and Mettals life with herbs plants and trees sense with birds beasts and fishes and intelligence with angels and so if the
impassible in the Sacrament But give me leave to go yet further and say that if Christ were corporally in the Sacrament under the accidents his body had been visible although it had been glorious for Christ speaking to his disciples after his resurrection said behold my hands and my feet and see for a spirit hath not flesh and bones as you see me have but as you see nothing in the breaking of a consecrated host but bread besides you cannot discern a consecrated host from another that is not as I have observed when I was in the Church of Rome it follows that the body of Christ is not in the Sacrament under the accidents passibly nor impassibly moreover if Christ were in the Sacrament corporally he had eaten himself if as some of the Church of Rome confess Christ did communicate with his disciples which is very probable as you may see by S. Mat. 26.29 where Christ after the exhibition of the bread and cup saith I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers Kingdom Lastly I say that if Christ is in the Host corporally his body which according to them remains no longer in their bodies then the substance of the bread if there it were should remain ceasing to be under the accidents is reduced to nothing or changed into another substance or remains wholly but is not reduced to nothing nor changed into another substance according to them for if it were so Christs body should be corruptible and could be changed into any sensible and insensible substance which cannot be said without dishonour to our blessed Saviour to say that the body of Christ remains wholly that cannot be proved or maintained without absurdity for I ask whether that body remains in our bodies or goeth to heaven they will not say that it remains in our bodies for some should have as many as they have received the Sacrament nor will they say that it goeth to heaven for the multiplication of so many millions of Christs by the multiplication of their consecrations cannot be admitted in heaven without absurdity and contradiction to the holy Scripture which tels us that there is but one body and one Christ in heaven it follows then that the body of Christ is not under the accidents which obligeth me to say with Erasmus that the Church of Rome hath too late determined the transubstantiation the truth being known before as Scotus and their Learned Tonstal lib. 1. de Euch. pag. 46. insinuates and indeed this Proposition this is my body signifies nothing else but this Sacramental bread is the signe of my body But it seems that some others will not yield to our assertion for the Lutherans say in defence of their Consubstantiation that in this bread under this bread and with this bread is the body of Christ for they pretend by their ubiquity that the humane nature of Christ is every where but me thinks they should have better observed the words of our blessed Saviour who onely saith this is my body and not in this bread with this bread and under this bread is my body let us keep close to his words Christ being the truth it self and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this doth not signisie in with and under but onely demonstrates the singular substance of the Sacramental bread as being the signe of his body truly natural visible palpable and in order to a certain place sinite which they understand to be not natural not visible not palpable and every where not sinite although not infinite which is such a body that Christ never had for after his resurrection his body was palpable visible and in one place at once as well as before and that will not save them to say he was but in one place at once visibly but every where invisibly for Christ shews that a body is always visible of its nature saying S. Luk. 24.39 after his resurrection handle me and see me for a spirit hath not slesh and bones as you see me have where you may observe that Christ distinguisheth the humane body from the spirit by its visibleness and palpability after its glorious resurrection moreover the ascension of Christ into heaven diversly exprest by the Evangelists teacheth us that the body of Christ cannot be in two places at once visibly nor invisibly for S. Mar. 16.19 saith that Christ after he had spoken unto his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was received up which could not be according to his divine nature which is every where but according to this humane nature which cannot be in several places at once S. Luke tells us 24.51 that Christ parted from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was carried up that is according to his humane nature which onely was capable of local motion by which we leave one place to go to another Act. 10.9 it is said that while the apostles beheld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up which is also said in regard of his humane nature and so the Greek Fathers judiciously speak when they say that the ascension of our Saviour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his assumption in slesh Moreover we reade in the 3. Chapter of the Acts 21. verse that the heavens must contain him until the restâ—tution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which evidently shews that the humane nature of our Saviour cannot be in two places at once for when Christ shall come upon the earth to judge the Universe he shall in regard of his humane nature leave heaven where he now is But let us go further and give me leave to say that if the humane nature of Christ be every where it was or in the Estate of his humiliation from the very instant of his conception as some Lutherans do affirm or in his estate of exaltation from the very instant of his resurrection or that of his session at the right hand of his Father as some other Lutherans say but I cannot perceive that it was in his estate of humiliation from the very instant of his conception for if it were so the body of Christ had not onely been formed in the womb of the blessed Virgin but also in every womans womb even the most wicked for in that very instant according to those of that opinion it was every where nay more then that Christ could not have been born of her for in the very instant of his conception he was in every part of the world his soul could not have been separated from his body being every where and so he could not have died for us for so long as the soul remains in the body we cannot say properly a man is dead but onely we conceive a suspension of the vital actions moreover Christ had been in heaven before his resurrection according to his humane nature being every where in the very instant of his conception which
from hence which manifestly contradicts the Chiliasts or Millenaries opinion for if Christ as they say will govern at that time as earthly Monarchs do in a worldly visible and earthly glory how is his kingdom not of this world Moreover if there were such a kingdom given to our Saviour we should have heard in the Scripture of a third personal coming of Jesus Christ which we do not for the Scripture makes onely mention of two personal comings of our blessed Saviour where the first is his coming in humane weakness to make us strong against our powerfull enemies the devil the flesh and the world the second his coming in majesty and glory to give judgement to the quick and dead after their resurrection and we confess in our Creed that from thence that is heaven where Christ now is he shall come to judge the quick and the dead which is confirmed by the Athanasian and Nicene Creed to whith we must keep close as being the saith which was once delivered to the Saints And if some Millenaries will not understand that Monarchical kingdom of our Saviour personally then that kingdom fals of it self for Christ now reigneth by his Spirit in the hearts of his regenerated Subjects as they will confess with us and they reign with him for as our Text saith and they lived and reigned with Christ But further that Monarchical Kingdom of Christ cannot stand without two general corporal resurrections the one of those Saints which were dead before that personal coming of Christ at which he shall take the administration of his Monarchical kingdom the other at the end of the world at his sinal coming to judgement as they themselves acknowledge which is a thing that the Scripture makes no mention of for the Word of God makes onely mention of one general corporal resurrection at the end of the world as you may see Job 19.25 where it is said by that most patient Patriarch I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God nay Martha as you reade S. Joh. 11.24 confesseth to Christ that her brother shal rise again in the resurrection of the last day and not at the day of the administration of Christs Monarchical kingdom and you know that S. Paul 1 Cor. 15.52 saith that in a moment in the twinkling of an eye we shall rise at the last Trumpet and so in our Creed we confess the refurrection and not the resurrections of the flesh and that will not serve the Millinaries to say that in our Chapter in the 5. ver it appears clearly that there are two general resurrections of the flesh when we hear of a first resurrection which insinuates a second one for that first resurrection which is mentioned there is the resurrection not of the body but of the soul from the death of sin to the life of grace as S. Aust did well observe I know that some take that first resurrection for the glorious happiness of the soul by which she alone passeth by the death of the body into eternal life and that by the preceding words of the 1. verse which are but the rest of the dead that is the wicked and reprobate lived not again c. because they experimented in hell the first death and damnation which is of the soul alone which obligeth S. John to say in regard of the Saints departed who are opposed to the wicked this is the first resurrection and blessed and holy is he that hath part in the first resurrection on such the second death hath no power for those that live with Christ in heaven in regard of their souls onely shall live with him eternally in regard of both bodies and souls in the celestial Jerusalem but although this explication be true in it self yet you must observe that it is not proper in this place of Scripture which considers the wicked and godly men not as departed from this world but as living upon the earth and so S. John considers the wicked as dead in their sins and having part in the first spiritual death and the godly men as living by grace and having part in the first spiritual resurrection I could raise many more Arguments against the doctrine which the Millenaries hold concerning that Monarchical kingdom but I will not be tedious I shall pass by the three several assensions of Christ which they hold for we know no such thing in the Scripture I shall also omit the place which some Millenaries maintain besides heaven and hell where the souls of them are who shall rise to reign with Christ a thousand years for you know that the Scripture makes onely mention of two places after death the one of which saith S. Austin in his hypognost is according to the Catholick faith the kingdom of heaven and the other according to the same faith saith this Father and Doctour of the Christian Church is hell Etenim tertium locum penitus ignoramus for we are wholly ignorant of a third place which is confirmed in his Book de precat merit cap. 28. and insinuated in the 22. artic of the Church of England I will not trouble you with the several passages of Scripture which they bring to prove that Monarchical kingdom which they will have with Christ it is enough to tell you that they put a meerly literal construction upon the Prophesies and promises of Scripture which the holy Ghost intended to be spiritually understood for if the Prophets speak concerning the kingdom of Christ the re-edifying of the Jewish Cities the pomp and magnificence of restored Israel and their large priviledges they draw those things to a gross corporal and syllabical sense which the judgement of the whole Christian Church seconded by the event hath upon good ground ever construed not of the letter but of the spirit to shew the comfortable condition great advantage of the Evangelical Church under Christ manifested in the flesh which evidently teacheth us as I said before that Christ had onely two several kingdoms of which the one is providential and the other spiritual in which the Saints live and reign with Christ as you may see in my Text where S. John speaking of that kingdom saith and they lived and reigned with Christ But for a clear illustration of those kingdoms you must observe that the providential kingdom of Jesus Christ is his essential universal and natural kingdom which he administreth as God over all his creatures in Majesty and glory with his Father and the holy Ghost and obtaineth as the onely Son of his Father jure naturali which kingdom is mentioned in Daniel the Prophet 4.34 and 6.26 but the spiritual kingdom of Jesus Christ figured by the kingdom of Judah is the donative personal and oeconomical kingdom which the Son of God received from his Father as you may see in Psa 2.6 8. where
God having set his Son for our King upon his holy hill of Sion saith to him Ask of me and I shall give thee the Nations for thine inheritance and the uttermost parts of the earth for thy possession as having in any Countreys some that are to be saved as we see in Rev. 5.9 where it is said that Christ hath redeemed us unto God by his bloud out of every kindred tongue people and nation Moreover you may see the spiritual kingdom of Jesus Christ Dan. 2.44 where it is written that in the days of the Kings of the fourth divided Kingdom which was the Roman Empire the God of heaven shall set up a kingdom that is the spiritual kingdom of Christ which shall never be destroyed in which kingdom the Saints living a spiritual and celestial life reign with Christ for as you read in my Text which speaks of that kingdom and they lived and reigned with Christ But for a clear intelligence you must observe that the spiritual kingdom of Christ is distinguished into two wise by reason of its two several administrations into the kingdom of grace and the kingdom of glory where the kingdom of grace is the Soveraignty which Christ exerciseth in this world over the Elect governing his people by the Scepter of his holy Word and defending them against their enemies the devil the flesh and the world by the mighty vertue of his blessed Spirit which is that kingdom which S. John in chap. 3. ver 5. speaks of saying Except a man be born of water and of the Spirit he cannot enter into the kingdom of God and Rom. 14.17 the grand Apostle saith that the kingdom of God which is the kingdom of grace is not meat and drink but righteousness peace and joy in the holy Ghost the kingdom of glory is that Royal Government and Empire which Christ the King of kings most gloriously exerciseth over the triumphant members of his Church after this life and shall exercise for ever in his glorious Palace of heaven over the bodies and souls of all the blessed of his Father after the universal Resurrection which is that kingdom which is mentioned Mat. 8.11 when Christ saith that many shall come from the East and West and shall sit down with â—braham Isaac and Jacob in the kingdom of heaven and S. Mat. 26.29 when he saith I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom But leaving the kingdom of glory give me leave to tell you that in our Text S. John speaks of the kingdom of grace when he saith and they lived and reigned with Christ for you may observe that here is described the happy condition of the militant Church all the time of the shutting up of Satan in which the faithfull will reign with Christ over the devil the flesh and the world overthrowing their enemies in their very death and most cruel tortures as you may observe by the words that precede my Text where S. John speaks of those that suffered for the word of God and for the witness of Jesus after which he addes and they lived and reigned c. Moreover the seditions battels and seductions which follow that happy condition of the Church as you may see in the 8. ver where it is said that Satan after the expiration of the thousand years shall go out to deceive the nations and gather them together to battel evidently shews that it is of the kingdom of grace which S. John speaks of which obligeth me to say and they lived that is the life of grace which is mentioned in Gal. 2.20 where the Apostle S. Paul saith I live that is the life of grace yet not I but Christ liveth in me and the life that is of grace that I now live in the flesh I live by the faith of the Son of God and indeed it is onely in that gracious kingdom of Christ that we live that celestial and spiritual life for the life and kingdom of grace are inseparable he that liveth the life of grace reigneth with Christ and he that reigneth with Christ lives the life of grace and so S. John joyns them together saying and they lived and reigned with Christ And if you regard the Martyrs who died under Domitianus and other cruel Emperours enemies of the Church of God we may say and they with the rest of the Saints lived and reigned with Christ for the bloud of the Martyrs is the seed of the Church by which many come unto the saving knowledge of Christ to reign with him in his kingdom of grace and in regard of those Saints that are born of them we reade in the 6. verse and they in their seed shall reign with Christ where you may observe that here there is no mention of the Millenaries Monarchical kingdom and indeed without such a kingdom the Saints reign upon the Earth with Christ by grace they reign with him by faith by hope by patience and by all the rest of the Christian vertues then let us say and they lived and reign'd with Christ a thousand years which leads me to the second part of my Text The Second Part. That number 1000 is taken in Scripture definitely and indefinitely definitely for a certain limited number as you may see Judg. 15.15 and 1 King 3.4 indefinitely for a great but not limited number as you may see Dan. 5.1 where a 1000. lords signifie a great multitude of nobility and so a great but not limited number is designed by many thousands Rev. 5.11 according to which sence we shall take that number of a thousand years mentioned in our Text for S. John speaking of the time of Satans binding in which the Saints should reign with our Lord and Saviour with progress although not without affliction saith and they lived and reigned with Christ a thousand years and that is confirmed by the Royal Prophet Psa 90 4. where he saith that a thousand years are as yesterday in the sight of the Lord and after him S. Peter 2 Pet. 3.8 tels us that one day is with the Lord as a thousand years and a thousand years as one day to shew us that any long time whatsoever is as one day even as a moment before the Lord because the eternity of God admits no succession as the eternity of angels and men for in the eternity of God nothing is passed and nothing is to come all things are present unto him which is not to be found in the eternity of angels and souls of men where there is succession to be found and indeed to distinguish the eternity of God from that of angels and men which hath a beginning and no end Boeth lib. 5. de consol Philosoph saith that it is possessio totalis perfect a vitae sine termino a total and absolute possession of a life without any limit and so S. Austin lib. 1. de ver relig cap. 44.
the execution of his Fathers will that he said Lo I come to do thy will Heb. 10.9 by which will saith the Apostle ver 10. we are sanctified through the offering of the body of Jesus Christ once for all But for a clearer illustration let me tell you that this will is the salvation of man which our Lord came to advance and to accomplish for you know that to that end Christ was sent into the world that whosoever beleeveth in him should not perish but have everlasting life Joh. 3.16 a truth which manifestly appears Isa 49.6 when he saith in the person of the Father speaking to the Son I will give thee for a light unto the Gentiles that thou mayest be my salvation unto the end of the earth nay a truth manifested by our Saviour when he lived amongst us as now he will have us to understand it when he saith My meat is to do the will of him that sent me and to finish his work then you may observe that this will of God was the manifestation of his Fathers most sacred counsel unto the world Christ being the sacred Interpreter of his Father and the word by which he informs us of his will for as Christ saith S. Mat. 11.27 all things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father but the Son and be to whom the Son will reveal him this sacred will of God was the sulfilling of the Law for those who should receive him by a most siducial apprehension for as Ambrosius saith persectionem legis habet qui credit in Christum he that beleeveth in Christ hath the perfection of the Law which he had learned from the Apostle S. Paul Rom 10.4 who says Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or perfection of the Law for righteousness to every one that beleeveth this sacred will of God was the death of our Saviour for the sins of those that should obey him as you clearly see Heb. 5.9 where we reade that Christ being made perfect through sufferings he became the authour of eternal salvation unto all them that obey him that they may be conformed to the most bright image of him that saith My meat is to do the will of him that sent me but let us adde and to sinish his work To tell you that I need not to give you an enumeration of all Gods works for the work of God of which it is spoken in our Text is the same as the will of him that sent Christ for as Euthimius saith the will of the Father who sent Christ and the work committed unto him is the Salvation of men according to that of S. John 17.4 where Christ saith I have sinished the work which thou gavest me to do and so the will of God which we have expounded unto you is the work of God which our Saviour had to perform and indeed it is not without cause that this will is called a work because the satisfaction for mens sins and their reconciliation with God is a work by excellency a work compounded of many works which nevertheless are under one work which is our redemption then you must observe that this work doth not consist in the last act that Christ performed upon the Cross for he wrought in it when he sought after the lost sheep of the house of Israel he wrought in that gracious work when he lett the Gentiles their neighbours take some crumbs of his sacred bread for the salvation of their souls he wrought in it when he did communicate himself unto the Samaritans which were grown a base people and amongst whom the service of the God of Israel was not pure he wrought in that sacred work all the time he was upon the earth till his obedience was accomplished upon the Cross where he said It is sinished S. John 19.30 ver But observe that this work is of another rank then that of our good works which God commandeth approveth and worketh in us by his holy Spirit for this work of our salvation is the great and sublime work of God a work which excels the great work of the Creation being a work as I may say of greater labour then that of the Creation for as S. Austin sayes Deus loquendo creavit sed patiendo redemit God created the world by his speaking but he redeemed it by his suffering because the ruine and perdition of men was such that there were more obstacles at the redeeming of men then at the creation of the Universe for besides there was the same vertue required to raise the dead as to give being to nothing and life to dust the justice of the living God was opposed unto their salvation therefore to satisfie the divine justice the death of our dear Saviour was necessary for them to whom God had said Gen. 2.17 In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Moreover this work of our salvation is a work in which God manifested his Wisedom in an higher degree then he did in that of the Creation for besides we know more of the Divinity by the work of our redemption then we do by the work of the Creation the mystery of the Trinity being revealed unto us by that work of his grace which was not not discovered by the works of nature we see in our Redemption Gods admirable work a most wonderfull way where God punisheth our sins and with all saves men by it so that the punishment of mens sins in our Saviour becomes the salvation of them nay more then that in that sacred work Christ the Physician took Physick for us his Patients to heal us of our spiritual sicknesses where in nature the Physician gives Physick to his Patients to cure them of their corporal diseases then let us say My meat is to to do the will of him that sent me and to sinish his work where you must yet observe that this work is the onely work of Christ for this work is such that no man nor angel can reach unto it there is none but the Lion of the Tribe of Judah the Son of God that can say in regard of this great and mighty work of our Redemption My meat is to do the will of him that sent me and to sinish his work which leades me to the second part of my Text. The Second Part. Those that are acquainted with the Scripture know there are two sorts of meat the one for the body which is the common signification as it is the common meat the other for the souls which is spiritual by resemblance and proportion to the corporal meat which is the metaphorical signification of that word meat and indeed as the material meat maintains and keeps our bodies so are our souls maintained and kept by the spiritual meat moreover as our bodies increase and receive their strength against weakness from the material
meat so have our souls their growing unto a perfect man in our Saviour and receive their strength against all temptations by the spiritual meat But if the spiritual meat hath some resemblance with the corporal meat give me leave to tell you that there is something in the spiritual meat which is not to be found in the corporal for the corporal meat must be given to those that enjoy a corporal life otherwise it cannot help all our dead bodies but the spiritual meat which is the nourishment of our souls that proceeds from God when it is given to those that are spiritually dead restores them unto a celestial and spiritual life moreover the corporal meat can for a time keep our natural and temporal life but it cannot preserve us from death but the incorruptible meat of the Word of God and above all the living bread which cometh down from heaven gives an everlasting life to our souls and preserves them from eternal death And further you must observe that after this life all corporall nourishments shall cease but never the spiritual nourishment of our souls for the blessed of 〈◊〉 God the Father shall ever sit at the table of their master to eat with him of the sacred bread of God and drink the new wine of the kingdom of heaven with him that saith My meat is to do the will of him that sent me and to sinish his work where by these words you may easily see that in this place the word meat is taken in a spiritual sence but For the better explication of this meat let us observe that the spiritual meat hath some properties and effects that presuppose some imperfections in our souls when the spiritual meat is an aliment and medicine for them which cannot agree with our blessed Saviour nay more then that those qualities ought not to be ascribed or adapted unto him who is all perfect Christ our Redeemer who is a lamb without blemish and without spot and you will confess that Christ who gives life to the world needs not its entertainment nor restoration of any strength but behold there is something in the spiritual meat which will very well agree with our blessed Saviour delectation and pleasure for you must know that as the material and corporal meat when it is present and taken by a man of a good appetite doth recreate and generate pleasure and delectation and if it be absent causeth a great desire so doth the spiritual meat for when it is present and taken by our souls that seek after it it recreates them and gives the souls a great but spiritual pleasure and delectation And after this manner the eating and drinking is taken often in the Scripture for the possession and enjoying of very acceptable and pleasant things for the celestial and spiritual pleasures which we in this life and after it shall enjoy in the Lord as you may see Psal 19.10 where the Psalmist speaking of Gods Commandments celebrates them as more to be desired then gold and sweeter then honey and in many other places of the same book as Psa 42.3 Psa 63.1 5. the royal Prophet expresseth his most fervent desires for God by hunger and thirst and his greater pleasures by the fulness of marrow and fatness saying My soul thirsteth for God for the living God and then with delectation My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyfull lips moreover Christ speaking unto his Disciples of the sacred pleasures which we shall enjoy in the possession of the spiritual blessings in the Celestial Jerusalem saith Luke 22.30 I appoint unto you a kingdom that ye may eat and drink at my table In this sence Christ calls his Fathers will and work his meat saying My meat is to do the will of him that sent me and to finish his work because it was all his pleasure all his delight and all his desire as if Christ should say unto his Disciples who presented him meat that he might eat of I am not touched now with an appetite to corporal meat even after my weariness which forces me to rest my self on Jacobs well as I am desirous to accomplish Gods work and the will of him that sent me and indeed the care of that great and sublime work makes me forget to eat any thing for the refection of my body where you must observe that there are two things which make men forget to eat and drink a great sadness and a great pleasure for you know that sometimes a great sadness will so feed an afflicted man that he will forget himself and leave his meat and drink as it doth appear by our royal but afflicted Prophet Psa 102.4 saying My heart is smitten and withered like grass so that I forget to eat my bread and Psa 42.3 he saith My tears have been my meat day and night while they continually say unto me where is thy God But if sadness makes us forget our meat and drink much more doth pleasure on which a proverb is framed where it is said he takes there so much pleasure that he loseth his meat and drink and you know that to be true for oftentimes a profound meditation on some agreeable things or a pleasant exercise will make us forget the time of our refection as it appears in our blessed Saviour who saith My meat is to do the will of him that sent me and to finish his work for Christ refuseth the meat which his Disciples presented him because all his pleasure and his delight was in the salvation of men and conversion of those who were to come to meet him as you may see in the 40. verse of our Chapter he would not then feed upon his Disciples corporal meat but upon the conversion of men his spiritual meat and delicious banquet I know that our Saviour did eat many times to shew the truth of his humane nature and make the Jews and others know that he was a true man but he did leave his meat when necessity of mens salvation did require it to manifest himself the Saviour of the world indeed he used the corporal meat with the common but the salvation of men was his proper meat for you know that amongst all the provisions which God gives us for our nourishment some there are which we taste of with greater pleasure then others as you may see in Isaac whose singular meat was venison Gen. 27.3 and so every one saith speaking of the meat which he singularly loves this is my meat as Christ in this place speaking of the meat which he loved above all saith My meat is to do the will of him that sent me and to finish his work Indeed being question of mens salvation he had a singular reason to say that it was his meat because no angels nor men could deliver us from the hands of the prince of darkness none but God manifested in the flesh for Christ alone God manifested in