THE WORTHY COMMUNICANT REWARDED LAID FORTH IN A SERMON, ON JOHN 6.54. PREACHED IN THE Cathedral of St. PETER in Exeter, on Low-Sunday, being the 21. of April, Anno 1639.  
BY WILLIAM SCLATER, MASTER Of Arts, late Fellow of King's College in Cambridge, now Chaplain of the Right Reverend Father in God the Lord Bishop's Baronry of Saint Stephens, and Preacher also at S. Martin, in the same City.  1 COR. 11.27. 
Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord.  Aug. apud P. Lumb. l. 4. dist. 9 C. 
Non manducans manducat, & manducans non manducat, quia non manducans sacramentaliter, aliquando manducat spiritualiter, & è converso.  
LONDON, Printed by R. Y. for G. LATHUM at the Bishop's head in Paul's Churchyard.   

TO THE RIGHT WORSHIPFUL Doctor PETERSON, Dean, and Canon residentiary of St. Peter in Exeter, Chaplain in ordinary to his Majesty, etc. my worthily honoured friend, the exuberancy of all blessings.  
Reverend Sir,  
THat which was graced with your audience, in preaching, with your thanks, when preached, be pleased now to honour with your noble Patronage in print; which is a kind of preaching too, that, as 
a 2 Sam. 18.23.  Ahimaaz did Cushi, and Saint 
b John 20.4.  John Saint Peter, doth [outrun] the vocal, by so much farther, as it can lengthen out its strides (as Procrustes stretched his guests, in 
c Plutarch. in vita Thesei.  Plutarch, that were for his bed otherwise too short) to reach itself unto the hands, and eyes of those good Catholic Christians, unto whose ears my voice, had it been Stentorian, or as a 
d Mar. 3.17.  Boanerges, could not come: To preach by the pen, which in the expression of Clemens Alexandrinus is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as useful sometimes as to do so by the tongue; and this instruction by the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  hand, like to a wedge of gold beaten into a plate, spreads more abroad, and often with as large emolument to the Church, as that which is by lively 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alex. lib. prim. Strom.  speech, or sermocination. I may seem perchance by this to light a candle to the Sun, and to cast my spoonful into that vast Ocean of knowledge, which we (though sitting upon the very lees and dregs of time for Atheism and ill practice, which with bleeding hearts we view abroad, and wonder at) have lived to see make up that prophecy of great Daniel, who foretold it should [
g Dan. 12.4.  abound]; and of the Kingly Prophet, whose prediction is now at its full height, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of accomplishment, God gave the word, and great are the company of the 
h Psal. 68.11.  Preachers; when thus comparatively I lay me in the balance, I find most others to preponderate; sith I must on the general audit of myself, confessedly, with Paul, bring in my account with 
i 2 Cor. 12.11 I am nothing.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and with good Calvin, mine empty 
k Calvin. Inst. lib. 2. cap 5. sect. 13. in fine.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying of all my best parts, and performances, as S. Andrew of the five loaves and two fishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; alas! 
l John 6.9.  What are these? They reach not, as I read of David's later Worthies, unto the dignity of the 
m 2 Sam. 23.19.  former, who did not more outstrip in worth, than Saul did overgrow in 
n 1 Sam. 9.2.  stature his under brethren, or Zacheus [
o Luke 19.4.  climbed] up on the Sycamore, o'relooke the company in the way below with Christ: But when again I meditate, that even a pair of 
p Luke 2.24.  Turtles, and the two 
q Mar. 12.42, 43.  Mites, where there was no more to give, were valued by that God (who measureth more by quality, then by 
a Non de patrimonio, sed de animo opus ejus examinans, & considerans non quantum sed ex quanto dedisset. S. Cypr. lib. de opere & cleemosyn. sect. 14.  quantity) as a rich oblation, and a large additament to the common corban, and the treasury of the Church; and when I think that my little light, though but as a candle, or a glimmering ray of that orient 
b Mal. 4.2.  Sun of righteousness, is given, and derived to me, not to be hidden under the 
c Mat. 5.15.  bushel whether of covetousness, or obscurity, nor to be set under the 
d Luke 8.16.  bed of laziness, or sluggish ease, much less to be dipped in the liquor of what is [
e Isa. 5.20.  called] good, but [is] the worst of fellowship, till it be quite extinct; but as Saint Paul saith even of the commonest gift of the Spirit, that it's bestowed, not for ostentation of the haver, but for to 
f 1 Cor. 12.7.  profit withal the whole Church; Why should I be  to pay, though but my 
g Eccles. 1.7.  rivulet, as in tribute to this Ocean; and to improve, though but my (one) talon, to the best advantage of my Lord and Master Christ, who is wont to give to him that 
h Luke 8.18.  hath (and having doth employ) the 
i Mat. 25.28.  more, by how much more the good already given spreadeth, and doth become diffusive to community. I would not therefore with the Spider wove this web to thrust it to a corner, but with the Silkworm rather spin my thread so that it might help to  at least some younger children of the Church. I must confess the Press may now well begin to surfeit, and as 
k Gen. 49.14.  Issachar to couch down under the burdens of those sons of Anak, those Giantlike voluminous writers on this my subject: those are your bulky Elephants that with whole 
l 1 Mac. 6.37.  castles-full of paper on their backs, occasion the common Readers to keep aloof; their purse-strings are too weak to tie and hold them, and the acies of their eyesight hebetated by so too-big objects: I have not written 
m— Tenuis mihi campus aratur.  such Iliads after Homer: Many before me have done worthily this 
* Est illud magnae fertilitatis opus, Ovid. Trist. lib. 2.  larger way in Ephratah, and for it are become, as the people in the gates told Boaz, very 
n Ruth 4.11.  famous in our Bethleem. I have chosen to present my Mother-Church, as Saint Austin did Laurentius, with an enchiridion only, as having limmed out what is more copiously portrayed by others, into a smaller draught, and so do offer it, as were Homer's Iliads to that mighty Monarch, in a Nutshell to her. I must expect (having thus hoist up my sail to steer amain) some surges, some whistlings of your windy spirits, that like to summer flies will blow corruption on the sweetest of provision: We are fallen into those times wherein all Sermons are most sure of censure, most of all unsure of practice; so that when our Sermon is ended, we can hardly say our Sermon is done; we hear more often of our own good voices, elocution, memory, then of our hearers holy doings: My hope is not so high as to please all, nor my intention so factiously sordid, as to displease any; yet I cannot but suspect the worst, for that whereas I hitherto (mine 
o Anno [tricessimo] carnis assumptae, Salvator ad signa, & miracula, & doctrinam usus est potestate— non antea, quia hac aetate tempus doctrinae insinuatum est rationabile; & ante has metas perperam invadi magisterium data est forma; quia non competit annis impubibus sedere in cathedra, etc. Cypr. de jejun. & tentat. Christi, Sect. 1.  age not daring farther) have been only as a Standing in a Fair set up before another's door, and have been read but in a Preface to some books published of my fathers by me; I must now stand alone upon my own bottom by myself: and yet not all alone, but as the learners hand, though framing characters, yet by direction of the Scrivener that holds and guides it, so I have singly vented nothing, or at all steered the least point farther than as I have been guided by the proper stars and cynosure of the worthiest in our Church of England; whose names are now all noted in my margin, which I could not mention in my preaching, lest I should have lost my Sermon in so large quotations. Honoured Sir, amidst the many dangers it is like to meet with, vouchsafe to patronise this my first public Theological Essay by your countenancing of it: I shall [so] less fear either the spleen or gall of any Reader. One Plato, saith 
p Marcil. Ficin. in vita Platonis. Unus Plato plus est quàm Atheniensis populus.  Marcilius, is worth all Athens else; one pearl outvies a thousand pebbles; one such Maecenas, so acute an Aristarchus of all learning (who approves) bears down before him, like an Indian Hurraca, all the sullen opposition of the whole droves of Momus.  
Should I here take occasion to blazon your so many excellent graces, which be like the Spouses flock of sheep which came up from the washing, even-shorne, each one being, not like the Pelican in the wilderness, alone, but every one bearing 
a Cant. 4.2.  twins, and none is barren among them: Should I pen-down in this Epistle that those which are in others rare, and singular, are in you but ordinary and common, I should but make that legible by your own, which hath long since been visible to the eyes of others that have truly known you. But though your various graces (as being all links of one and the same chain) might well claim as those in the 
b Scholiast. in Thucyd.  Lacedaemonian army, a privilege all of them to be Captains, and to lead; yet that which is, as David's Tachmonite, the 
c 2 Sam. 23.8.  chief among these Captains, and which, as King lemuel's virtuous daughter, doth 
d Pro. 31.29.  excel the rest, is your humble and admired Patience: This is that bulwark which as a 
c Mat. 7.25.  rock returns the billows of malevolence in froth, and makes the shafts of the meagrest envy to be split in vain: This is that which doth, and shall preserve you, as Alpheus, still untainted by the washings of the bitterest 
f Sic tibi cùm fluctus subterlabêre Sicanos, Doris amara suam non intermisceat undam. Virg. Eclog. 10.  Doris, till you salute at last the limpid Arethusa, and sweet fountain of all bliss. I will assure you, noble Sir, as the great Doctor of the Gentiles told his endeared Corinthians, my heart is much 
g 2 Cor. 6.11.  enlarged towards you, and my respectful thoughts be most voluminous, though now my quill (much like mine oratory, too jejune and dry) hath thus epitomised my expressions in a line or two.  
But I perceive, as Jordan above his banks, the measure of my affection hath over-swoln the bounds of an Epistle: What remains now, but that I must implore the favours of Heaven on you, and that you may still persist to beautify the seat you sit in, to credit the West, and to adorn the Gospel: Me, both yourself, and your so rarely virtuous consort, (a genuine branch of a most holy, and devout stock) shall ever have, though your meanest friend, yet one that hath resolved to print himself  
Your most true honourer, in my faithful observances much devoted, WILLIAM SCLATER. Exon. May 11. 1639.   

THE WORTHY COMMUNICANT REWARDED.  JOHN 6.54. 
Who so eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day.  
AFTER some agitation of thoughts, what most opportunely I might this day entertain your noble audience withal, at length I fastened on this Text; which is that sacred Map, in which we have compendiated the sum of those choice favours from above, that now this gladsome anniversary of our Saviour's all-glorious Resurrection hath occasioned to his Church: For now we have more solemnly, and more generally renewed our Covenant with our God, and received the Seal of all our pardons in the blessed Sacrament: Now also hath the all-powerfull arising of our Head Christ Jesus, carrying away in triumph (as 
a Jud. 16.3.  Samson did the gates of Azzah on his shoulders) the bars of Death, Hell, and the Grave (and all this to [assure] his members of their complete 
b Rom. 4.25.  justification before his offended Father, yea, of their sure possession of eternal bliss) offered itself unto our meditations. We are (too many of us) as Christ said unto the two Disciples, (whereof the one was named Cleophas, and the other one Ammaon, as St. Ambrose; or Nathanael, as 
c Epiphan. haer. 23. ad finem.  Epiphanius; or else S. Luke himself, the Writer of the story, as Haymo, Lyranus, and Theophylact opine) to these two (what ever was the others name) going to Emmaus; we are, I say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
d Luk. 24.25.  slow of heart to believe, at least wise, through want of a more earnest taking-heed unto the things we hear; so sievelike are our memories, that they do 
e Heb. 2.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul's word is, let slip, and to run out as leaking vessels, what should better be retained. Wherefore as the Manna, on the Jewish Sabbath, being 
f Exod. 16.24  laid up in a pot, was rendered sweet and fresh for use; so, that we may not, as ingrateful Israel, so soon 
g Psa. 106.13  forget the wonders of the Lord, so marvellous in our eyes, but rather on the contrary; as Ophir, in the days of Solomon, was the place for gold, because the most and best was there; so went I for a seasonable Text herefore, to this golden and beaten chapter (as well traveled in this kind, as Ophir was for gold) because here was the richest vein to furnish such an occasion: thence have I extracted a small model for my building, the two chief Pillars of which building, as 
h 1 Kin. 7.21.  Jachin and Boaz in Solomon's Temple, are the two main Articles of our Christian faith, viz. the resurrection of the dead, and the life everlasting: And that which, as John Baptist did to Christ, forerunneth, and 
i Mat. 3.3.  prepares the way to solid comfort in them both, is, to eat the flesh, and to drink the blood of Christ; whose flesh is meat indeed, and whose blood is drink indeed, verse 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [indeed] because no food in shadow, or in type, but truly, and in substance; [indeed] because not provant for the body, but spiritual nourishment of the soul; [indeed] because not 
k Col. 2.22.  perishing with the using, but an heavenly viond, a food 
l 1 Cor. 8.8  commending us to God, and nourishing up for ever unto life eternal: These four then, viz. 


The division.  1. The manducation of the flesh of Christ.  
2. The compotation of the blood of Christ.  
3. The resurrection of the body: And lastly,  
4. The possession of eternal life; the certain issue of the other three.    
These four, like the four rivers in the garden of 
m Gen. 2.10.  Eden, do all spring from the pure fountain of this Scripture, and must now flow abroad into so many several streams of discourse, which in their present spreading shall make glad, I hope, this City of God: The same hand that gave the opportunity, vouchsafe to give success to this business.  
Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day.  
I shall begin in that 
n Singula quaeque locum teneant dicenda decenter. Horat. de Arte Poetica.  order which the Text presenteth the parts in, and in the former generals observe, 1. The guest invited to this heavenly Feast [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Whoso, or, as the Genevians render it, Whosoever, answering to that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Saint 
o 1 Cor. 11.27  Paul, the parallel Scripture unto this, 1 Cor. 11.27. 2. The provision made to entertain these guests, the flesh and blood of Christ, for meat and drink. 3. The two actions, with their relation to their several object, [eating] the flesh, and [drinking] the blood of Christ. 4. And fourthly, the conjunction of both these together (for which cause I called it a compotation) not flesh only without blood, but blood also as equally as the flesh; and both respectively to the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the beginning. Of these in their order.  
This [Whoso] is not either so universal, 
The first particular.  or indefinite, that pell mel promiscuously, by virtue of [it] all comers, or intruders were to be admitted to this sacred soules-repast, (though it be true, that every worthy and accomplished guest may take [
p Isa. 55.1.2.  freely] of the heavenly Supper, and without cost; Come, saith the Prophet, eat ye that which is good, and let your soul delight itself in fatness, and all without money, and without price, Isa. 55.1.2.)— Procul hinc, procul ite profani: For if he that thrust himself in without his 
q Mat. 22.11.13.  wedding garment to the King's Feast, was shamefully bound hand and foot, and cast into outer darkness, where there was weeping and gnashing of teeth; if there be a Nolite sanctum canibus, 
r Mat. 7.6.  holy things, and pearls be interdicted unto dogs, and swine, unto persons of a currish, and swinish disposition, that still, as 
a 2 Pet. 2.22.  Peter saith, are turning back to their vomit, and to their wallowing in the mire of all impenitency:— Was a beast slain for touching the 
b Heb. 12.20.  mount? and shall not a person that is embrutished, and sunk below his species in vile affections, be punished for touching that Table, where the Lord is present? Lo! He that eats Christ's flesh with a foul mouth, and receives him into an uncleansed and sinful soul, doth (as one saith well) all one, as if he should sop the bread he eats in dirt, or lay up his richest treasures in a sink: No such unworthy and undressed guests are to touch here; yea, if they should, all that they eat or drink, is but sure 
c 1 Cor. 11.29  judgement, and damnation to themselves, by such a presumptuous impreparation laying themselves open to the strokes of God's displeasure; of which Nadab and Abihu, in a parallel case, are exampled out for our warning, being suddenly destroyed for offering 
d Leu. 10.2.  strange fire at God's Altar: and no less are those endangered, that present strange souls, and a false faith at Christ's Table; for surely, as Moses said to Aaron, God will be 
e Ver. 3.  sanctified in them that come nigh him: Wherefore our Saviour, whose essence was Purity itself in abstracto, when he meant, though not to lay down any thing which he had before, to wit, his Divinity (save only, as 
f Pantolcon, tract. de lumin. sanct. pag. 587. in patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pantoleon hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the act, and time of his exinanition, he seemed awhiles to shadow the manifestation, and as it were to hide the glorious splendour of the same) yet to assume unto his divine Person another Nature, and that not of Angels, for [some] of them stood, but of Man, whose [whole] species was quite lost, as say the Schoolmen, in the fall of Adam: In this his incarnation, or assumption of his humanity, he chose the womb of none but of a pure Virgin to be lodged in; for as no unclean thing can enter into the kingdom of Heaven, no more would the King of Heaven enter into any unclean thing: he was a Lamb without 
h 1 Pet. 1.19.  spot, or blemish, and could not therefore enter into a leprous soul; yea, his very body, and his flesh so pure, that those two noble Converts of his, Joseph of Arimathea, and his 
i 1 Joh. 7.50.  night-Disciple Nicodemus thought it fittest, as Primasius noteth out of St. John, to be wound up only in [linen] , and with sweet spices and fragrant odours, to be interred in a [new] sepulchre, never soiled by a sinful body, Joh. 19.40, 41. And when himself was now about to give this same body of his in Sacrament, at the first institution of his last blessed Supper, unto his Disciples, its noted by the same Evangelist, chap. 13.4, 5. that he riseth from supper, that is, if I misconceive not, from the second and common supper (now begun) next to the eating of the Passeover, which was the first and legal supper, which the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] rising up, partly intimates: For the legal Passeover, as we may gather from Exod. 12.11. was to be eaten [standing] with staves in their hands; and at which [common] supper it was, before it was wholly ended, that Judas eat the sop, and had his traitorous hand with his Master in the dish: after which sop (no Sacramental sop, as I believe, with a 
n Dr Kellet Canon Residentiary in his book entitled, Tricoenium Christi, not more full of solidity, than curiosity of all great learning: now pregnant, and ready to be delivered from a well-furnished Library into public.  learned Professor of Divinity a member of this Church) immediately he went out, Ver. 30. to do that work of darkness, for to serve his truest Master the Prince of Darkness, in betraying the 
o Matth. 27.4.  innocent blood of the Prince of light, into the murderous hands of the Children of Darkness: He went out, and it was Night, that is, saith Alcuinus, He, Judas himself, was so personally, and in abstracto, he had a soul within so foul and black with this deed of darkness: I say, from this second and common supper (thus begun) and before the institution of the third, and last holy supper, which was not till after he sat down again, upon the ablution of his Disciples feet, and after too, that Judas was gone out for to betray him; which 
p Beza ad Joh. 13.20.  Beza noteth from the adverb [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ver. 30. [Immediately] he went forth, that is, immediately after the sop, taken from the dish in that common supper, (for where is the Sacramental bread called a sop? 
Joh. 6.26.  or at least, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a [dipped] sop, as this is said to be, ver. 26?) I say, once more, from this second, and this common supper Jesus riseth, and laid aside his garments, and took a towel, and girded himself; after that, he poureth water into a basin, and began to wash the Disciples feet, and to wipe them with the towel wherewith he was girded. The main passage in this Scripture that I mind for my present purpose, is the [washing of the Disciples feet]: and yet because we cannot balk that Theological Maxim here, which saith, that omnis Christi actio nostra est instructio, Every action of Christ (only those excepted which were of 
r Nos non tenemur Deum imitari in operibus [potestatis] imò tenemur velle non imitari ipsum, quia debemus ei velle soli omnipotentiam. Vide Alex. Hales par. 4. quaest. 33. mem. 1. Art. 1. p. 827. edit. 1622.  miraculous and extraordinary dispensation, which by virtue of the union hypostatical were done alone by him, in which we cannot, nor aught to strive to resemble) is our instruction, and calls for our observation and imitation, at least, quantum ad substantiam actus, though not to be hoped, or attained by us, quantum ad agendi modum, as 
s Alex. Hales, par. 4 qu. 10. p. 298. edit. 1622.  Alexander Hales distinguisheth: that is, for the substance, though not the full manner, or measure of exact performance of the action; (for what comparison?) Therefore I will first a little touch upon the depending 
t Solet [circumstantia] Scripturae illuminare sententiam, cùm ea quae circa Scripturam sunt praesentem quaestionem contingentia, diligenti discussione tractantur. August. qu. 69. l. de diverse. quaest.— Confer Primasium in 1 Cor. c. 15. p. 229 in 8ᵒ.  circumstances: First then, he rising from the second supper [laid aside his garments.] For the better understanding of the mystery hereof, we may remember, that the Scripture mentions a threefold glorious garment, that the Lord puts on, as the King of glory, to whom the everlasting 
u Psal. 24.7.  doors stand open. 1. The first is a garment of strength, Psal. 93.1. The Lord reigneth, he is clothed with Majesty, he is clothed with [strength] wherewith he hath girded himself. 2. The second is a garment of honour, and beauty, Psal. 104.1. Thou art clothed with [honour] and Majesty. 3. A third is the garment of light; Who coverest thyself with [light] as with a garment, Psal. 104.2. All these garments our Saviour laid aside, when he rose up, and came down from heaven, and put on our 
z Phil. 3.21.  vile flesh upon him, (not indeed as ever losing his first glory, but under the veil of our nature covering the manifestation thereof) by that means becoming, as Esay hath it, Deus absconditus, a God that 
a Isa. 45.15.  hideth himself; for in stead of strength, of beauty, and of light, lo! the three contrary weeds of infirmity, of humility, of obscurity; He emptied, he 
b Phil. 2.7, 8.  humbled himself, saith the Apostle; he hath no form, nor comeliness, and when we shall see him, there is no beauty that we should desire him, a man of sorrows, and we hid, as it were, our faces from him; He was despised, and we esteemed him not, Isa. 53.2, 3. So were all his [glorious] garments laid by, represented now by his laying aside of these. 2. Having laid aside his garments, he next took a towel, and girded himself, being so found in the form of a servant, and in 
d Phil. 2.8.  fashion of a man, that came not to be ministered unto, but to 
e Mat. 20.28.  minister. 3. After this, he poureth water into a basin; hereby signifying, partly, the cooling of the heat of concupiscence, by the 
f Ezek. 36.25.  water of his grace in the hearts of his servants, as 
g Perer. disput. 15. ad cap. 13. Johan.  Pererius; and partly showing, as 
h Ludolph. de Saxon. part. 2. cap. 54. de vita Christi.  Ludolphus out of St. Austin saith, how now shortly he would pour out his blood, and shed it on the ground, for the abstersion and cleansing of their souls from the filthiness of sin, 1 Joh. 1.7. 4. All this done, Then he began [to wash the Disciples feet;] by which action he first shown the depth of his abjection, and likeness even unto the vilest servant upon earth: therefore when humble and discreet Abigail would abase herself even unto the meanest offices, as 
k Pet. Martyr. loc. common. class. 4. c. 11. sect. 15. p. 887.  Peter Martyr hath well noted, as thinking herself unworthy of any higher, in David's Court, she saith, Let thine handmaid be a servant to [wash the feet] of the servants of my Lord, 1 Sam. 25.41. Set these two together, The King of glory, the shame of men; the 
m My Lord Jos. Hall the now peerless Bishop of Exon. Passion Serm. p. 505. edit. 1617.  more honour, the more abasement: In the third verse, St. John saith of our Saviour, He came from God, and went to God; Lo! what a disparity is here; by Nature, God clothed with Majesty, and eternal glory, 
n Phil. 2.6.  equal to God the Father, consubstantial with the holy Ghost, now a servant, and employed in the lowest offices of the vilest servant: Who must not here cry out with the Prophet, 
o Isa. 45.8.  O drop down righteousness ye Heavens, and let the earth be astonished at this? And in the use, thus must we apply it: When we address ourselves to eat that supper, which now was, in this fashion, about to be instituted by Christ, we must lay by all thoughts of honour, of place, of all kind of self-worthiness, if we mind to eat with profit. 
p Sulpit. Sever. lib. 1.  Sulpitius much magnifieth the humility of St. Martin, for that he sometimes ministered unto his own servant; others, that Lewis King of France, who was wont to serve the poor with his own 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 door, commanded him to be laid in his own bed: But alas! as St. Andrew said of the five loaves, and two fishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Alas! 
s Joh. 6.9.  what are these? when lo! the God of glory humbleth himself, as 'twere unto the very dust of scorn, 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 only, in the letter, his conforming of himself unto a Jewish custom, who in those hotter climates went discalceated, and without shoes, at least 
o See the Geneva note, at Joh. 13.23.  leaned so at their meals; 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 tears, and repentance, from the inward affections, which be as the feet of the soul, of that predominant pollution, that as Shechems' soul did in a luxurious love to Dinah, jacob's 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 expressly: summarily then thus, sith as that noble Lord 
a Du Plessis, cap. 30. de vera Relig. in front.  Du Plessis tells us, that Christi tota vita salutis schola, Christ's whole life was but the School from whence we must take out the lessons of our practice, and our Saviour himself, after these things thus done, saith ver. 15. I have given you an 
* Joh. 13.15.  example, that ye should do, as I have done unto you; by laying aside his garments, tutoureth us to put off the 
b Jam. 1.21.  superfluities of naughtiness, our 
c Isa. 64.6.  menstruous rags, our 
d Judas 23.  garments spotted of the flesh, and with Bartimeus, cast 
e Mar. 10.50.  away our sinful garments, when we rise up, and come to Christ; by girding of himself with a towel, which had a respective correspondency to the posture wherein the Jewish Passeover was eaten, to wit, with their 
f Exod. 12.11.  loins girded, to 
g 1 Pet. 1.13. Luke 12.35.  gird up the loins of our minds, 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 scour our affections from all nasty defilements, that do bespot and besweat the soul, rendering it loathsome 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 entered: And to what end served all those levitical Purifications in the mystery, but to this same purpose? The superficies indeed of the ceremony lay in the outward washings, but the moral intelligence, as the School calls it, eyed the inward rinsing of the soul, and 
l Heb. 9.14.  conscience from sinful 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 enjoined the 
n Vers. 10.  Ark to be made up; Ligna Sethim sunt 
* Vide Pet. Lombard. 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 soul allow himself in any sin, that in the issue soaks, and rotteth out the soul: Christ owneth no such mouldering guests, nor bids them welcome at his Table.  
Wherefore this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or, Whoso, or, Whosoever, do here stand as Abraham in his Tent, in the 
o Gen. 18.1.  door of this Text, seeming to invite all passengers, and to call in all comers to this heavenly repast upon the flesh and blood of Christ; yet this must be restrained only unto such as be found 
p Mat. 22.8.  worthy, and, as the five wise virgins, have their lamps all 
q Mat. 25.7.10.  ready-trimmed, and prepared for admission: I could here take occasion to reckon up those fifteen 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 myself unto the rubric of my hour.  
It's true, what 
a Granatensis, tom. 2. concio de Temp. concio 4. in coena Dom.  Granatensis here observes, that the worthiness notwithstanding of these guests of Christ, is not to be measured by the nobility of descent, nor ignobility of condition, neither by pomp, nor poverty from without: Our King Christ Jesus hath a Kingdom indeed, but it's not of this 
b Joh. 18.36.  world; therefore the dignity of his guests is to be measured, as the King's daughter in the Psalm, by what nobility they have [
c Psal 45.13.  within,] by what lustre of graces their souls are adorned with [there:] if they have 
d Mat. 6.22.  single eyes, that is, minds 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 be 
l 1 Kin. 13.4.  shrunk up in their hands: if free from all sins mortal, wounding and wasting the conscience; else, as those Lamesters at the pool 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 sick, and the torn, offer these unto thy Governor, will he be pleased with thee, or accept thy person? Lo! thus it is, when we come with maimed souls, we pollute the 
* Ver. 1●.  Table of the Lord, we cannot be accepted at his sacred board. Wherefore, to close up this point, let me exhort you all, as S. Paul doth his 
o 1 Cor. 11.28  Corinthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let every particular man examine himself, and, as the word imports, put himself upon the trial. Examination is the eye of the soul, by which reflexively it seethe itself, and knoweth what it hath done: Other meats, saith St. Chrysostome, are,  they be taken, to be first proved, lest they hurt us; but here, lest this heavenly meat prove noxious to thee, thou must first go prove [thy self:] Judge 
p 1 Cor. 11.31  yourselves therefore, Brethren, that ye be not judged of the Lord: let us be impartial in the scrutiny of our hollow, and 
q Jer. 17.9.  deceitful hearts; and, like the woman that sought her groat, in the Gospel, light up the candle of our best faculties, and leave no corner of our souls 
a Luk. 15.8.  unswept, till we have found out that sin of our souls, that doth, as Paul speaks, so 
b Heb. 12.1.  easily beset us, and, as that Jebusite in Canaan, that will not out of our coasts; and when we have discovered it, to 
c Col. 3.5.  mortify it, and to 
d Gal. 5.24.  crucify it, with the affections, and lusts thereof: And as the special sacrifice that was offered upon the Altar in Jerusalem, was wont diligently to be looked into by the high Priest, and his Ministers, to spy out the blemishes, or otherwise, of it, before the actual oblation, so let us. S. 
e S. Clement. epist. ad Cor. pag. 53, 54.  Clement in his Epistle to the Corinthians (a late, and 
* See Mr Mede Serm. of the reverence of God's house, p. 14.  genuine monument of antiquity set forth) hath expressed it to the life thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is interpreted by 
e Philo Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philo Judaeus thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it implieth such a disquisition, so exact, as if Momus himself with a Lincean eye, were to come after, he should not find a thing to carp at, in the very entrails of our sacrifices of our souls: The same word is used by St. 
f Chrys. Hom. 20. in Rom.  Chrysostome, upon this occasion of pre-examination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thus we [should] do from the bottom of our souls: wherefore 
g Jam. 4 8.  cleanse your hands you sinners, and purify your hearts ye double-minded. Thus if we do, at least in 
* Tota vita boni Christiani est sanctum desiderium.  desire, and endeavour, we then come under this same [ὁ] Whoso, in my Text, and are the men, whosoever we be for external condition in state or place, that be all invited hither to eat, and to drink, and that of no meaner cheer than the very flesh and blood of Christ Jesus himself.  
And thus I pass from the guests, unto the provision made ready for them, the flesh and the blood of Christ: [Whoso] eateth my [flesh] and drinketh my [blood.]  

The second particular.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Flesh and blood! these are strange cates to make a banquet of. We read in the Scripture, that 
h 1 Cor. 15.50  flesh and blood cannot enter into the Kingdom of heaven, (but that's meant of flesh corruption, not of flesh the substance, as the words ensuing show; for as there is Iron, so the rust of Iron) how much less shall he that [feeds] upon it for his food? Satia te sanguine, quem sitisti, saith Tomyris, as I remember, in 
i Justin. hist. lib. 1.  Justins' history, to Cyrus, when his head was off, and cast into a vessel full of blood, Now surfeit on that blood which thou so much thirstedst after. It was a law of Gods own enacting, He that sheds 
k Gen. 9.6.  man's blood, by man also shall his blood be shed. My flesh, and my Blood! Surely what the Israelites said of Manna, when first they saw, and tasted it, crying out in admiration, 
l Exod. 16.15  Manhu, What is this portion, or meat prepared for us? for they witted not, saith Moses, what it was; so may many a man that knows not how to discern the Lords Body: such an one is apt to think, with that monster Cacus in the Poet, who from his wickedness in abstracto, had his name [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] saith 
*— Foribusque affixa superbis ora [virûm] tristi pendebant pallida tabo. Virg. Aeneid. 8.  Servius, that nought but 
* Servius ib. fol. 505.  man's flesh must be drawn into his den; and as some savage Cannibal professing anthropophagy, as some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man-hating Miso, some Minotaur, or bloody 
* Sen. Tragaed. in Thyeste.  Atreus, or the like prodigies of nature, that man was made to be 
m 2 Pet. 2.12.  taken, as St. Peter saith of brute beasts, and to be destroyed, and as the 
n Judg. 19  Levites concubine, to be chopped in pieces. Thus surely may your dull Capernaites, and unilluminated men imagine; for so they strove among themselves, saying, How can this man give us his flesh to eat? John 6.52. yea more than so, ver. 60. many, even of Christ's own Disciples, when they heard this, said, Durus est hic senno, this is a hard saying, who can bear it? And the very truth is this, its that which poseth nature utterly, and makes her stand, as he without his wedding garment, in the Gospel, upon conviction, 
o Mat. 22.12.  speechless.  
But though the words, as they are in the shell, be hard to pierce into, yet when as our Saviour hath to our hands broken it for us, we may easily take out the kernel of them.  

The main scope of the Text.  The mind of our Saviour in this Text, which is but repeated from the former verses, is, to show us the sweet effect of the spiritual eating of his body, and drinking of his blood by faith, above that other oral eating, and drinking of the bread and wine, which are but the Sacraments thereof, and may be taken as well by Hypocrites, as by True believers. This mystical partaking instrumentally procureth eternal life, after the resurrection, whereas the other, which is merely outward, and no more, may yet engage to 
p 1 Cor. 11.29  judgement, and damnation; the reason is, because the one partakes of the Lord himself, who is the Bread of life, Joh. 6.35. whom to know, and with whom to have communion aright, is life eternal, Joh. 17.3. The other, only of the bread [of] the Lord, which hath no virtue, without faith, at all, to procure such endless bliss: yea more, Dum Sacramenta possunt obesse, as St. Austin truly: when those elements of Bread and Wine once consecrated by the lawful minister, and changed by that act of his, (duly, and as it ought, performed) though not from their 
q Neque enim id Christus egit, ut panis friticeus abjiceret [naturam] suam, ac novam quandam divinitatem indueret, sed ut nos potius immutarer, utque Theophylactus loquitur (in Joh. 6.) [transe lementaret] in corpus suum. . Apol. p. 41 vol. 16.  nature, yet in their use, which is now become no longer 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2.  ordinary, but holy, and Sacramental; when, I say, they be thus changed in their use, then to partake them without faith, endangereth that worthless receiver, as those lusted after quails did the faithless, 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 aptitude and fitness, in their designation natural, not only to represent, to declare, and show as signs, and to confirm as 
c Rom. 4.11.  Seals, but even as sacred Instruments to 
d 1 Pet. 3.21.  Save, and as effectual means, though not by virtue of any opus operatum, or [
* See my Lo. Grace, sect. 33. p. 271, 272, 273, etc. & p. 307. & sect. 38. p. 327. num. 3.  intention] of the administrer, (both which, as Bel-shazzar in the balance, may be found too 
e Dan. 5.27.  light) yet of Gods own ordinance, to exhibit, and convey the very body and blood of Christ unto the right receiver: for they be not empty pageants, or naked shows; not theorical, but practical signs, though our gross Romanists would fain persuade 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 dropsy more deadly, if the liver fail in making of good blood, occasioning the body, like some marish grounds in the midst of a waterish bog, to swell, and the spleen to puff, and not dispersing proper spirits into the veins, which may, as 'twere embroider 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 sour, and become unsavoury, if the But be not rinsed; and the purest streams be corrupted through the muddiness of the channel. Take a seal, apply it to a stone, it makes no more impression of its own image, than those afflictions did on Pharaohs heart, which was in judgement 
f Exod. 9.35.  hardened; but stamp it on the wax, the yielding, melting, faithful heart, lo! this seal of the Sacrament leaves there a Character as proper to the Elect of Christ, as was to Caesar's coin 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 several hearts so severally disposed, that there is no more agreement 'twixt them, than there is 'twixt faith and infidelity, than was between an Egyptian and a Shepherd, between Christ and Belial; the one, saith Moses, is an 
h Gen. 46.34.  abomination to the other, and between 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 blood, to acquaint us, that the provision he intends is Cibus mentis, and not Cibus ventris, is clear, first in the general, 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 speak unto you, they are spirit, and they are life; not to be taken, as Capernaites apprehended it, in a gross and carnal meaning; as likewise by those many equipollent phrases, tending all of them to express the same thing, in the former verses: for that which he, in my Text, calleth [flesh and blood] in the 51. verse, he calleth the living [bread] which came down 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 soul unto life eternal, even as the Common bread doth serve to feed the body unto this life corporal: and that the [eating and drinking] is also spiritual, 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 [believing:] so that these tropical speeches, rightly taken, are convertible; for in this variety of expression, Christ doth but transpose the proposition, as 
l Pet. Martyr. loc. come. 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] adjoined to it, is in stead of bread, and in equipollency the very same, utque corpore editis panem, ita ment vescamini carne meâ. And to clear it yet a little 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 Lord's supper, the sacrament is bread and wine, & in the outward part of this mystical action, we receive this body and blood but sacramentally; the inward thing, which we apprehend by faith, is, the body and blood of Christ; and in the inward part of this mystical action, which contains rem, we receive them really, and consequently, the presence in the one is Relative and symbolical, in the other, Real & substantial; 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 shown us.  
And now, would all good moderate Christians, baulking your wrangling Ismaelites, being more shy of all that baggage which the Schoolmen soil Divinity withal, out of the Philosopher's puddles, and their own, (as 
m Dr Raynolds, p. 652. conclus. 5. added to the conference with Hart.  Dr Raynolds truly speaketh;) would they poise their judgements at this balance 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 conjoin those things that be of the same, and to disjoin such as be of a differing kind, and disposition; would they set faith to feed spiritually upon the very flesh and blood of Christ, whose physical, and natural body is personally in the eternal word, locally in 
* Act. 3.21.  Heaven only (the first that taught otherwise, and brought in the local presence, even still on earth, was Scotus, whom Occam followed, and both but of yesterday, as our worthy 
o Dr Field cap. 16. in append.  Field hath shown us) Sacramentally in the Eucharist, and 
p Mat. 28.20.  always with the Elect spiritually in the soul: and on the other side, set their bodily mouths to feed upon the outward visible bread, but yet as clothed too with a Sacramental relation to the flesh of Christ, symbolically signed thereby: And secondly, if they would follow learned 
q Hooker lib. 5. Eccles. pol. p. 357.  hooker's counsel, a worthy instrument in our Church, who wished that men would more give themselves to meditate with silence [what] we have by the Sacrament, and less to dispute of the [manner] (how,) at least considering that success which Truth hath hitherto had by so bitter conflicts with error in this point: Thus if we could be persuaded, oh what honey might we suck as 
a Jud. 14.9.  Samson from his Lion, from this blessed Sacrament, for our peace and comfort, which now those bitter waters of Meribah, and strife, running down so violently in a flood, do, in a sort, wash off from many a seduced and unballanced soul! But woe, and alas! how may our mother the Church, well typed in the Ark of Noah, (she is so tossed on the working billows of windy, yet boisterous spirits) speak out with Rebekkah, when she felt her Twins to struggle together within her, If it be so, that I have conceived, 
b Gen. 25.22.  Why am I thus? what means this strange, and this unnatural elbowing, and shouldering, and justling together in the same womb between Brethren? It's a lamentable thing to behold, how this holy Sacrament, which was ordained by Christ to be a bond, by which we should be knit together in unity, as being all members of the same one Catholic body the Church, of which none but Christ alone is the mystical 
c Eph. 1.22.  head; (and therefore it is called by Saint Paul, 
d 1 Cor. 10.16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Communion) should yet from the inconsiderate confounding of those things, which in their own nature are as different as may be, become as 'twere the Samson to tear in pieces the strongest 
e Jud. 16.9.  Wyths of union in the Church: and, which is yet the deafness of the aspe upon the ears of mislead Christians in this divided party, men will not hear the wisest charm of the best charmer, at least, like those at Babel, they will not, though they 
f Pro. 8.9.  may, 
g Gen. 11.7.  understand each other, and all by reason of the confusion of tongues and pens, and those pens dipped often so low in vinegar and gall, that as a storme-driven ship upon the rocks, the ribs of the common mother the Church be dashed almost in sunder by the waves of implacable contention.  
Behold, and wonder; here Manasses is against Ephraim, there Ephraim is against Manasses, yonder both against Judah: the Papists against the Lutherans, the Lutherans against them, and both against the Calvinists; as if Christ were to be 
h 1 Cor. 1.13.  divided, or the truth were more than 
i Eph. 4.5.  one.  
The Lutheran, 
The Luth●ran consubstantiation.  in as much as Christ's bumane Nature subsisteth not but in and with the infiniteness of the second Person in the Trinity, by virtue of the ineffable union hypostatical, hath given unto the same humane Nature of Christ a participated Ubiquity with the Divinity, which is every where, at all times, and as Philosophers say of the soul informing the body, its tota in toto, & tota in qualibet parte, wholly every where, and so with the Sacrament; by means whereof Christ is corporally, by a kind of Consubstantiation (as their word is) [in] or [under] the Sacramental elements: But this opinion first seemeth to be injurious to the Divinity, as if it were confounded together with it, contrary to the received Creed of 
k One Christ, not by [confusion] of substance, but by unity of Person.  Athanasius; and withal, it doth indeed overthrow the truth of his humanity: for first, though Christ's humane nature was for 
l See the worthy Mr Edw. Reynolds cap. 13. meditation on the Lo. last Supper.  production extraordinary, for the communication of glory from the Godhead on it admirable; yet the Godhead glorifies that his humane Nature only to be the head, that is, to be the most excellent, and firstborn of every Creature, but not to make it share in the essential properties of the Divine Nature itself, such as are Ubiquity or omnipresency, immensity, infiniteness, etc. for if so, than the humane Nature were not only glorified, and exalted, but the very same with the Divinity itself; for that Essence, or being to which the intrinsical, and originally essential attributes of any thing do belong, in the same degree, that they are in itself, that thing must needs be of the same nature with that from which it doth receive those attributes. Now Gods infinite Being every where, wholly, and always at the same time (for he is that intellectual sphere whose centre is every where, and circumference no where) is an essential property incommunicable from the infinite divine Nature, to the humane Nature, because the humane Nature is incapable of such an attribute, in so infinite a degree; it being all out (in its own kind) as essential to its self to be finite, to be circumscribed in a place, etc. as it is to the Godhead to be most infinitely every where; and so according to that Philosophical Maxim, Quicquid recipitur, recipitur ad modum recipientis, there is too infinite a disproportion between the finite humane Nature, and the Divine, that it is not capable of that infinite attribute of Ubiquity: therefore though Totus Christus, whole Christ be every where, by means of the union hypostatical, yet not Totum Christi, the whole of Christ, by reason of the confinednesse of his finite humane Nature to one place now in Heaven. In short, Christ's Nature by the Union received an extraordinary exaltation, but yet no destruction of its own essential properties, for so the Nature itself were utterly overthrown: yea more, by this Gods own omnipotency is impaired; for howbeit God can do all things Possible, yet they be such all things, quae posse, perfectae potentiae est, say your greatest 
m Vid. Halens. par. 1. quaest. 21. mem. 1. art. 1. p. 101. edit. 1622. item P. Lumb. l. 1. dist. 42. E.  Schoolmen, and such as imply neither any contradiction to his own Nature in himself, no nor to the nature of any Creature, as 
n Zanch. lib. 3. de nat. Dei cap. 1. etc.  Zanchy saith, [so] as it was created. If therefore it be the essential property, as it is, of the humane Nature to be finite, and so to be confined to heaven as one place, it were a contradiction to God's allmightinesse (according to the ordinary oeconomy and dispensation of his providence) to make it, being circumscribed already, to be infinitely elsewhere at the same instant. Christ's presence in the Sacrament then being intended of that Nature, wherein he was our Redeemer, which was his humane, and not his divine only; by this that I have said its clear, that this Consubstantiation of the Lutherans is unsolid.  
Next comes in the Papist, 
The Papistical Transubstantiation.  and with him brings in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, his sleeveless tale of Transubstantiation, (as a 
o My L. Bish. of Exon. sect. 18. No peace with Rome.  profound Prelate calls it;) by others, its named commentum, a mere fictitious, and feigned thing, so the 
p Centur. 2. c. 4 p. 37. edit. 1624.  Centurioators; by others, somnium, so he who was no more in name then nature the 
q . Apol. p. 40. vol. 16.   of his time, in his divine Apology: at the best, we may all style the tales they have about it, as Amphilochius doth those that the Poets tell of their gods, 

a Amphiloch. in jambis, ad Selcucum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fables, of laughter worthy, and of tears:  yea, I had almost said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this was likewise brought both into the world, and upon the stage by that other fable of the multi-presence of Christ's body: and it sounds the better like a tale, because indeed they so much vary among themselves in telling of it: firebrands they have in their 
b Jud. 15.4.  tails to burn down the ripe cornfields of Truth, but yet as Samsons foxes they are divided in the heads. Once for all, 
c Alphonsus à Castro, l. 8 adver. haer. p. 578  Alphonsus à Castro (an ingenuous Romanist, in my opinion) down right confesseth, that the mention of Transubstantiation of the bread into the body of Christ is rare in ancient Writers; and yet 
d See Hooker, l. 5. p. 195. 196.  Antiquity, when 
e Been [iundata] antiquitas, Vincent. Lyrin. cap 6. advers. haeres. Confe● cum ib. cap. 9.25, 26, 27, 29, 41, 42, 43.  True, is an admirable settler of Truth: so is the word in Tertullian, Quod primum, verum; the nigher the Primitive, still the 
f The more ancient things, the more uncorrupt. Bishop Bilson, preface to the perpet. government of the Church, pag. 10. vol. 4. and in that book often these two are coupled together, viz. The ancient and incorrupt Church and witnesses.  purer, and less corrupt: And who knows not the old word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Prophet 
g Jer. 6.16.  Jeremy's exhortation, Stand, and ask for the old way, that's the sure way to find rest to your souls: And yet who such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Thrasonical ostentatours of antiquity as these? But surely this their pleading for the 
h My Lord Bishop Morton, now of Duresme, Epist. Dedicat. to King Charles before the Grand Impost.  New-oldnesse (as a worthy Prelate calls it) of it, is, as were the Gibeonites pretences of [
i Josh 9  turn] shoes, and [mouldy] bread, by which they feigned themselves to have come from [far.] This dream of Transubstantiation was broached, or hammered out at first by one, who was, some say, a Magician, and 'twas withstood by 
k Iren. l. 1. cap. 9  Irenaeus, and 
l Epiphan. haer. 34.  Epiphanius; after urged again by Pope Leo the ninth, but withstood by Berengarius a Deacon, for which he was condemned as an Heretic in Concilio Vercellensi: and this was between the years 1049. and 1055. if 
m Platin. in vita Leon. noni.  Platina, in the life of Leo the ninth, fail not in his Chronology: Here he was condemned; after, urged by Nicholas the second, and one Albericus a Deacon, to a gross and shameful recantation, as the same 
n Idem in vita Nicolai secund.  author reporteth, out of Lanfrancus. Between this time, and the Council of Lateran, which was under Innocentius the third (Anno 1215.) that great learned Physician and Philosopher Averro lived, and took scandal at the whole body of Christian religion for this, as 
o Espencaeus, l. 4. c. 3. de Eucharist. adorat.  Espencaeus saith: in the year 1215. it was decreed first, in the first Canon of the Council of 
p Carranza, p. 420 sum. Concil. vol. 16.  Lateran; at what time the Greek Church had severed themselves from them, and was withstood by Bertram, the Waldenses, 
q See my Lord Bish. Morton, cap. 15. sect. 19 thes. 6. pag. 398. edit. 2. Grand Impostare.  Albigenses in multitudes; till at last it was foisted in among the twenty new Articles, or above, of the Creed of the conventicle at 
a Co●. Trident. sess. 13. cap. 4.  Trent, and forced with an Anathema, as of absolute necessity to salvation to be believed by the people. But yet this Doctrine was shortly after by 
b Chemnit. exam. part. 2. pag. 136, 137, etc. vol. 4.  Chemnitius, and since by many other of our own Worthies, discovered to be a piece of 
c Gal. 1.8.  another Gospel from S. Paul's; and therefore as the serpent of 
d Exod. 7.12.  Aaron devoured the serpents of the Magicians of Egypt, even so that one 
e Gal. 1.8, 9  Anathema of S. Paul, must needs condemn all the anathemas, which they from that 
f Deut. 27.13.  Ebal of theirs denounce in the defence of that, which is not the faith [
g Jud. ver. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] once delivered to the Saints, and but once for all, in the days of the Apostles.  
Now they snarl much among themselves for the best bone of their expressions herein. The Master of the Sentences confesseth in so great variety his 
h P. Lombard, l. 4. dist: 11. A. Si quaeritur, qualis sit illa conversio, definite non sufficio.  insufficiency to define the right: 
i Bellarm. l. 3. c. 18. de Eucharist.  Bellarmine; their great Champion, will not have by the pronouncing of these four words [This is my body.] any productive, or conservative conversion of the bread into the body of Christ, but by a new langled device, an adductive; His reason is, because the body of Christ [was] before this conversion, but not under the species of bread; which is mere Translocation, nor Transubstantiation for if so, 
What Transubstantiation is.  there must be a change of one substance into another, and that Christ's real and true body is made of the bread, and the bread changed into it, which is properly Transubstantiation, as our most reverend 
l My L. Grace against A.C. sect. 38. num. 4. p. 327, 328.  Metropolitan hath shown us: and if it be a Translocation, than not abique, and if as a substance under the accidents of the colour of bread and wine, then being a [bodily] substance, it must be in loco, and circumscribed, either way its contradiction.  
Another of their graver Divines, is 
m Cornelius à Lapide, comment. in Isa. 7.14.  Cornelius a Lapide, the Jesuit, who faith, that by the words of consecration, Truly and really as the bread is transubstantiated, so Christ is produced, and as it were generated upon the Altar in such a powerful and effectual manner, ut si Christus ●ecdion esset incarnatus, per haec verba [Hoc est corpus meum] incarnaretur, corpusque humanum assumeret, That if Christ had not yet been incarnate, by these four 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 brag so much) in Sacramental 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 business 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 bless, 
Sacramental speeches are tropical.  is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?] In this passage, [The cup of blessing which we bless] there are three Tropes: 1. First, the cup, metonymically put for the wine in the cup. 2. The wine, by a metonymy of the subject, is put for the drinking of the wine. 3. It's called the cup of blessing, by a metonymy of the adjunct, because it hath blessing adjoined 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 bless, sanctify, and over which we give thanks, Is it not the communion of the blood of Christ? This interrogation affirmeth with more strength, Yes, it is the communion, that is, say some, the sign; say others, the seal and obsignation; say a third sort, the declaration; and some, the instrumental means of the communion which the true Believer hath with Christ in his blood: so that the sense amounts to this, The drinking of the wine consecrated, is a sign of our communion with Christ; all which is couched under these Tropical 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 Sacramental 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 material bread and wine, which are of so different a nature from the body, and blood of Christ, that the one cannot possibly, in proper sense, or but common reason, be said to be the other: and again, in the predicate, or the latter part of the same propositions, there is not mention made only of Christ's body and blood, but of his body [broken,] and his blood [shed,] to show, 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 blood likewise apart, not as running in his veins, 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 do 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, than (which I note by the way) we may see whether the Roman Church did ever err, or not, when for 600. years together it allowed (though since indeed it be rejected) the sentence of Innocentius the first, who enjoined the Eucharist to be administered 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. council. 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 show that all this is to be meant only in a [
e Joh. 6.63.  spiritual] weigh, 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 mystical banquet, as even a Jewish Rabbi 600. years ago 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 be actions of faith) that holy bread and wine do as really (as means and instruments) convey whole Christ, with the vital influences that proceed from him into the soul, as the hand doth them unto the mouth, or the mouth unto the stomach. Wherefore is then this so great ado? Surely 
h Chemnit. quâ supra.  Chemnitius showeth plainly to be, because the Sacrifice of the Mass may be supported, asservation, circumgestation may be upheld, that the Romish 
* My Lo. of Puresm, quae supra p. 403, 404.  Moloch, Christ's substance corporally under the colour, and species of bread and wine may be adored, and that Christ by this dream, being corporally present, might, though only 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 die but once for all, no more is Christ offered up, (save only 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, Christ's own oblation of himself upon the Cross, most complete perfection, because but once for all, Heb. 9.27, 28.  
And as they are thus grossly out in this provision itself, viz. the flesh and blood of Christ; so do they become injurious also to it in the usage of it, They by oblation, asservation, circumgestation, and carrying about, adoration, and the like, profane it; Whereas the actions enjoined to us herein, are Sacramental only, expressed in the Text, by [eating and by drinking;] which is the next particular, though but in a little mouthful of words only, to be discoursed of: Whoso [eateth] my flesh, and [drinketh] my blood.  
These actions of [Eating, 
The third particular.  and of Drinkking] are both of Sacramental Institution, and signification, symbolically representing the inward application of, and as it were the mystical mastication, or feeding upon Christ's flesh and blood by faith, which is the mouth of the soul, and her exercise, and acts about this mystery, as 'twere, the very eating and the drinking of Christ's flesh, and blood. Now this eating is, as Christ's body, to which it doth relate, twofold. 1. Sacramental. 2. Spiritual: both are required, but chief the spiritual, because the wicked may equally share with us in the first; and if we have the second, though necessity perchance bar us of the first, yet we are safe: (still remembering the Rule, that Nuda carentia non damnat, but contemptus; because that Christ doth not universally, and always 
l Deus gratiam Sacramentis non alligavit, quasi absque illis neque possit, neque velit ullos servare. Pet. Martyr. loc. come. class. 4. c. 5. sect. 16. p. 826.  tie, without any exception, his saving graces to the outward means:) Hence is that of 
m P. Lumb. l. 4. dist. 4. & 9  Lombard, Some, saith he, take both the Sacrament, and the thing signified with it, so the Elect and faithful, in their health, or well-disposed; some the Sacrament only, and no more, so the Hypocrite; a third sort, the thing only, without the sign, which is indeed the principal eating: hence is that known word of S. 
n Aug. Tract. 25. in Joh.  Austin, Ut quid paras ventrem, & dentem? crede & manducasti: Why preparest thou thy teeth, and belly? believe only, and thou hast eaten Christ.  
Now though I might here take occasion justly to exhort myself, and you, to a frequent partaking of Christ, even Sacramentally too; and so 
o Eph. 5.16.  redeem the time of our freedom herein, because the days are evil, so that we may either be taken from the Sacrament, or it from us: we find 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 Lord's prayer, of the Sacramental bread: And in Saint Chrysostom's days there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [
a Chrys. hom. 3. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a [daily] sacrifice in use, and he in wonder cried out on the slack coming unto the holy Altar, and blamed it as an ill custom: But though I urge not such a frequency, lest the commonness might abate somewhat of the reverence to it; yet at least, let not the moon pace over the Zodiac oftener (sith the spouse of Christ is likened to the 
b Cant. 6.10.  moon) than we perform, if possible, our course this way. St. Paul is at his [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] his [
c 1 Cor. 11.26  oftenness,] 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 Baptism be but once for all administered) because though man be but once borne, yet because he stands in need of often feeding, and nourishment; therefore though the Sacrament of Initiation, Baptism, be but once given, yet the Sacrament of farther confirmation, and strengthening, the Lords Supper, or the Eucharist, is often administered. In Concilio Agathensi, as I find in Isidores Counsels, he was sentenced for an unsound Christian, who did not at the three great Festivals of the year at least communicate: Our own Church hath pressed her children to 
e Canon. Angl. 21.  Three times a year at the least, whereof one to be now at 
f Certum habemus quia Christus resurgens ex mortuis, jam non moritur, etc. 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 [spiritual] eating, that must be every day, for else the soul 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 Christ's flesh must thus be [eaten] by us, so must every good Christian [drink] his blood 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 ways run themselves upon the rocks; 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 Council of Florence (for lo! a deep silence of this, till that time, in all Antiquity) which was but in the year 1200. some 30. years after that Hugo de S. Victore, and P. Lombard 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. count. Duraeum.  Dr Whitaker, sometimes Oracle of the chair in Cambridge, hath showed 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 sign of an holy thing in general. 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 only 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 express institution of our Saviour himself, under both kinds, and not of the bread only in the main, the wine being by 
n Pet. Martyr. loc. come. clas. 4. c 10 sect. 18. p. 849.  concomitancy alone consecrated, as some of them do tell us; not only the Primitive, but even the whole 
o Cassander consult. Art. 22. inition.  Catholic Church of Christ, yea, even the purer Roman too, for a thousand year's continuance (which, had there been no [express] appointment, was notwithstanding of a very 
p The approved practice of the Saints of God, is equivalent to a precept. Dr Sclater, my father, s rm. on 1 Cor. 9.13, 14. p 34. styled The Minister's portion, edit. Oxon 1612.— Illa quae ubique observantur, multum proculdubio valent; ubique, id est, toto terrarum orbe semper observata, etc. Dr Whitak. l. 1. cont. Duraeum sect. 16.  binding observation) did observe it so, as Cassander, (one of the chiefest Divines of his time) confesseth: Nor indeed can they themselves show us 
q Quando primùm vigere coepit in aliquibus Ecclesiis minimè constat. Valent. Jes. de Eucharist. c. 10. p. 499. sect. Haec igitur.  when certainly the Communion only under [one] kind first began; yea, till within these last 400. years, which is a very new-antiquity, it had no spreading entertainment: for Aquinas confesseth that [under both kinds] was in use even to his times, and he was both 
a My L. Grace against A.C. sect. 33. p. 275, 276. num. 13.  borne, and dead, during the reign of Henry the third of England; and the [one kind] was decreed but in the thirteenth Session of the Council of Constance, which is very 
b Id. ib. sect. 38 p. 340.  modern, at least fare downwards from the Primitive and purest Church; so that I have no other hopes to keep up your attention, with any further discourse herein, then to tell you only as Demosthenes was wont to say to his Athenian auditors, when they grew remiss under his Orations, Here is news for you; which word [News] though it may spur your attention in the listening to it, yet it should withal increase your abhorrence of that religion, which is thus patched together with the fragments of 
c I will sincerely promise, that when ever any point of the Religion I profess shall be proved to be [new,] and not ancient, Catholic, and Apostolic, I mean for matter of faith, I will renounce it, etc. See K. James confess. of faith, Art. 23 in fine, exactly.  Novelty: for there is no faith, or religion True, but only That which is Catholic Truly, and properly, which is, and was believed every where, always, and by all; which hath, as Vincentius 
d Vincent. Lirin. cap. 3. cont. haeres.— Confer my Lo. Primate of Armagh, ser. on Eph. 4.13. p. 27, 28, 29. edit. 1631.  Lirinensis saith, both Universality, Antiquity, and unanime Consent of the 
e See Aug. epist. 18. c. 5. & l. 4. de Bapt. cont. Donatist. c. 24.— Confer my L. Grace, against A.C. sect. 21. p. 137, 138. num. 4.— & sect. 38. p. 352. num. 17. initio.— & sect. 39 p. 378. num. 4. ib.  whole Church of Christ, which these late upstart devices and 
f Mat. 15.9.  doctrines of men, undoing, by consequence, the ancient and pure worship of God, have not.  
Sith then, my dear Brethren, these Romanists, the only [Catholics] as they cry themselves up, (by which one 
g My L. of Durh. quâ supra c. 15. sect. 1. initio.  word, as by a Gorgon's, or a Medusa's head, painted in a shield, they think at first sight to terrify and delude poor ignorant Protestants, as they count most of them, and if they could) sith I say, these be such 
h 2 Sam. 10.4.  Hanuns, to shame us by cutting off at [halves] the best of our spiritual ornaments, as he did of David's servants in a mock; and sith they dare to be so bold, as to take from you the 
i Psal. 116.13. Calix salutaris, sanguis est Salvatoris. Bern. tract. de lib. arbit. & gratia, fol. 289 G. & Illyr p. 126. in verbo Calix.  cup of salvation, pray you for their conversion, if God 
k 2 Tim. 2.25.  peradventure will give them repentance to the knowledging of the truth, and then leave them and their 
l This without all doubt is all the infallibility the Pope hath, to be sure to be infallible in whatsoever he [would] have determined: chief remembering the Counsels of Constance, and Basil. See my L. Grace; qua supra, sect. 29. num. 2. p. 219 & sect. 33 ib. p. 262, 263, etc.  infallible Head (if so they will not return) unto God's cup of Trembling, which shall make them reel, and stagger more with Terror, than excess: And for yourselves, listen to your dearly-loving Saviour's invitation, who saith, 
* Luc. 14.17.  Come unto me: If any man thirst, let him come unto me, and drink, Joh. 7.37. What is this thirst, but a thirst of faith? for so verse 38. and what is this drink, but the precious liquor of his own blood? for as he saith, Joh. 6.55. in the next verse to my Text, My flesh is [meat] indeed, so also, My blood is [drink] indeed; whereof this Sacramental cup, (tendered unto every of you by us, dear Christians, that be members by faith of Christ, according to his own appointment and institution) is the sure sign, and seal, and pledge unto your souls. For this cause, ye see clearly, in the Text, that by a copulative, both Eating and Drinking are conjoined together: what therefore God hath thus joined together, let no man (much less the 
l 2 Thes. 2.3.  man of sin, shortly to be consumed by the 
m Vers. 8. ib.  spirit of Christ's mouth) dare to put 
n Mat. 19.6.  asunder: and sith both are so placed in the Text, that as the 
o Exod. 25.20  Cherubims on the mercy seat, though they look each to other, yet still turning with their faces to the mercy seat, so both these to the universal particle, that is set in the door of my Text, to call in all worthy comers; Lo! every one, all ye that hunger and thirst aright by faith, come in, and eat, and drink your fill, saith Christ; Behold, my own flesh and blood stand ready fitted for your best provision: and to set an edge upon your spiritual appetites, see, here is after Supper, eternal life to abide with you, and you with it for ever, and this most fully to be given at the last act; for so we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whoso, Whosoever eateth my flesh, and drinketh my blood [hath eternal life.]  
Hath eternal life.] See here, and note it, 
The third particular.  No man ever yet lost by his obedience to Christ; he is not 
p Heb. 6.10.  unrighteous to forget it: he alone is worthy to lose, who when Christ inviteth him, he puts him off with fond 
q Luk. 14.18.  excuses, and will not come: lo! here is [life] given, the sweetest monosyllable in the world, and not so alone, but life [eternal:] Had he said length of days, he had made good the first promise made to the obedience of the moral law, Eph. 6.3. but in that he names eternal life, see here the compliment of all bliss. But I pray note the expression, 'tis in the present tense, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not he [shall] have, but he [hath] it: and how so? because a believer thus feeding upon Christ by faith, hath Christ himself, who is styled eternal life, Joh. 17.3. for Christ by faith 
a Eph. 3.17.  dwelleth in such an one, and he in him, Joh. 6.56. yea Christ himself saith as much, Joh. 11.25. I am the life, and he that believeth in me shall never dye, for he hath in him life eternal.  
Again, if eternal life be here set, as I think it is, as the Reward of faith, then how hath the believer it already? Ans. In Spe, though not in Re; In hope and expectation he hath it, though not in actually complete fruition; and by this hope they are 
i Rom. 8.24.  saved: Or else they have it, in arrhabone, in the 
k Eph. 1.14.  earnest, & in sigillo, in the 
l Eph. 4.30.  seal, and mark of the spirit, which mark is for ever indelible; it's as a foundation, 
m 2 Tim. 2.19  sure, not to be shaken, no not by all the machinations, or 
n Mat. 16.18.  policies of Hell itself.  
But how so, sith they that believe dye? Ans. What of that? sith he that believeth in Christ, though he were 
o Joh. 11.25.  dead, yet shall he live: Die he must, because of the statute, Heb. 9.27. But let not this trouble the believer; for as Christ is the life, so is he also the resurrection too: and therefore, in the Text, it's added, by way of assurance, that I will raise him up at the last day: and I like 
* Beza ad locum.  Beza his guess well, that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here stands for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] that the [and] here is a causal note, serving by way of prolepsis, or of preoccupation to remove that objection, likely to be raised by a weakling, though a Believer, Thus: You promise life eternal, and lo! I die, where then is your promise? Ans. Why? I will raise thee up again, at the last day: and if ye note it, at your leisure, you shall find this speech of the Resurrection no less than 
p John 6, 39, 40, 44, 54.  four times, in this one Chapter, repeated, to double the observation, and comfort.  

The fourth general part.  And at this saying of a Resurrection at the last day, we may well resume that of the Disciples, John. 6.60. Durus est hic sermo, This is a hard saying, who can bear it? Surely no unbelieving, merely natural man on earth: yea, more than so, the very Apostles themselves were 
q Luke 24.25.  slow of heart at the first to believe it; and the reports of those good souls, the women that having seen Christ after his Resurrection, told it to the Disciples, seemed to them as 
r Luke 24.11.  idle tales, saith S. Luke, cap. 24.11. yea, S. Thomas expressly protested, that for his part he would 
s John 20.25.  not believe it, till he felt him, John 20.25. The Philosophers at Athens derided the doctrine, and made a mock of S. Paul, when he delivered it to them, Act. 17.32. At other times, he was not only called in 
t Act. 23.6.  question, but in danger almost to be torn in 
u Ver. 10. ib.  pieces for the same: the 
x Ver. 8. ib.  Sadducees, a certain sect in the Apostles days, yea rise also in our 
y Math. 22.23.  Saviour's own time, flatly denied that there was any Resurrection, or Angel, or Spirit; for alas! the poring eye of 
z To conceive of Divine things by Philosophy, is no other than to take out a red-hot Iron with our fingers, and not with tongs. My L. of Exon, Sect. 18. No peace with Rome  Nature was too dim to discern so high a mystery as this was, so fare remote from her best-disposed Organs: The wisest Ethnic was no better at this then S. Peter's 
a 2 Pet. 1.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that was purblind, like to a Bat or Owl, or like S. Augustine's man between sleeping and waking. That Common Principle of, à privatione ad habitum non datur regressus, that from a total privation of life from the Body, there was no possibility of a return, was so fastened in them, that like to a first Principle, or a Mathematical Rule, it must be taken True for granted, and he that should offer a disputation against it, he was, as S. Paul at Athens, to be esteemed a 
b Act. 17.18.  Babbler, or as a Natural Ignaro; the ground of all is, because this is a business merely of Faith, to which all Carnal 
c Thom. 1a qu. 1a Art. 8. ad 2um Oportet quòd naturalis ratio subserviat fidei.  Reasonings must give way: in the Natural man, both the medium, which is Faith, is wanting, or unprepared, and the object, Christ risen, stood at too great a distance to be kenned, no not so much as Moses did from mount 
d Deut. 34.1.  Nebo the land of promise [a fare off] by him; It's the proper work of God's spirit only, as he did those Dead bones in 
e Ezek. 37.14.  Ezekiel, (which were a figure of the Resurrection) to quicken and enliven his first apprehension, and faith for this purpose. Some Heretics there were, after the Apostles days, in 
f Tertul. de prescript. adv. Haer. c. 46, 48, 49, 51 Saturn. Basilides, Carpocrates, Cerdon, etc.  Tertullians' time, that were against the Bodily Resurrection: the Anabaptists, and Libertines of late, were all for the Spiritual Resurrection of the soul from sin unto the life of grace in this life; though that good Martyr Polycarpus, S. John's Disciple, styleth such, whether Epicures, or others, 
g Polycarpus Epist. ad Philip.  Primogenitos Satanae, the first-begotten of Satan; yea, even 
h Tertul. lib. de Monogam.  Tertullian himself, that ancient Father of the Church, after his infection by the heresy of Montanus, whom he styled his Paraclete, and his Prophet; 
i Lactant. lib. 7. instit. Diu. c. 21, 24, 26.  Lactantius also, and diverse other Doctors of the Church, having a tang of the error of the Millenaries, these, though they granted a Resurrection to be, yet were out in the understanding of it: for, misunderstanding that Prophecy Rev. 20.5. where there is mention of a [first] Resurrection, imagined that there should be a [first] Resurrection of the Just, that should reign here a thousand years even upon [earth;] and after that, a second Resurrection of the Wicked, at the day of the general judgement: Whereas we know, there shall be but 
k John. 11.24.  one [general] Resurrection of the Bodies of the just, and unjust at the last day; that first Resurrection in S. John being to be understood only of the inward, and spiritual Resurrection of the soul out of the grave of sin, which, as a body in the grave, lies too much rotting, and corrupting of the soul; for which cause S. Paul hath called it the 
l Phil. 3.10. see Rom. 6.  Power of Christ's Resurrection. These some then, and divers more that might happily be named, have either flatly denied, or else erroneously mistaken this doctrine of the Resurrection: the more are we all, my beloved, from this meditation bound to thank our good God, who hath so blessed us, with 
m Ephes. 1.3.  spiritual blessings in Christ Jesus, that he hath given us better eyes, by means of the veil of natural blindness removed, to see into this great mystery of godliness, and hath let this part of the 
n 2 Cor. 4.4.  light of the glorious Gospel of Christ, in the knowledge of his Resurrection, to shine into our hearts.  
My purpose was not, on this occasion, to dwell at large upon this Common place of the Resurrection now: only Two things I note, as Principally here intended. First, the Author of the Believers Resurrection, Christ himself, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I, Emphatically I, will raise him up, What stronger argument of the Divine Nature of our Saviour? No [man] (merely) such, hath ever quickened his 
o 2 Cor. 3.5, 6.  own soul, but Christ doth this Potestative, by virtue of his own innate Power, for so he saith, I have 
p John 10.18.  power to lay down my life, and I have power to take it up again; and therefore saith 
q Bern. ser. 10. de Pasch.  Bernard, differencing Christ's from all others Resurrection, Reliqui suscitantur, solus Christus Resurrexit: Well may others be [raised,] Christ only [rose,] he only by [himself] could conquer death: Wherefore, though the original word, in Mar. 16.6. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] be passive, yet must it be understood actively, as a Reverend 
r Bp. Lake, on 1 Cor. 15.20. p. 157.  Prelate hath observed: This power manifested in Christ's Resurrection was prefigured, say 
s Albinus quaest. in Gen.  Albinus, 
t Julianus Pomerius, lib. 1. contr. Judaeos p. 556. in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Julianus Pomerius, and others greatly learned, in that prophecy of old Jacob, Gen. 49.9. where Juda is said to stoop down, and to couch as an old Lion, and yet, saith the same great Patriarch, as a Lion's whelp from the prey, my son, thou art gone up: this is a clear Type of our Lord and Saviour, who by S. John is called the 
u Apoc. 5.5.  Lion of the Tribe of Judah, who, during the Time of his passion, and his humiliation, seemed to couch as it were, and to lie down in his grave, as an old and weakened Lion; but as a Lion that is young, in much strength, he rouzeth up himself again, having broken the bonds of 
x Act. 2.24, 31.  Death, and Hell in his victorious Resurrection: so that this [taking up] of his life again showeth the Truth of his Divinity, and omnipotent consubstantiality, 
y Phil. 2.6.  equal with his eternal Father, and the holy Ghost; that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only [like] unto, but verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the [same] substance with his Father, against that damnable heresy of Arrius, under which though the 
n Haeresis Arrii prorupit, totumque [orbem] invecto errore turbaverat. Sulpic. Severus l. 2. sacr. hist. p. 144. in 8ᵒ. cum Drusio.  world seemed in the days of Athanasius the Great, in a sort, to 
o [Ingemuit] totus orbis, & Arrianum se esse miratus est. Hieron. count. Luciferian.— Confer Hooker, l. 5. p. 266. ad p. 274. Et Dr Field, l. 1. c. 10. in medio. My L. of Duresme, c. 15 sect. 5. p. 368. qua supra. Et Mr Wotton, serm. 2. in Joh. p. 77, 78, etc.  groan, yet was it condemned in the first general Council at Nice, and himself at last voided with his 
p Ruffin. l. 1. c. 13. hist. Eccles.  bowels, and entrails, as he was about to go to maintain his blasphemy, his soul out of his body, being smitten by the immediate hand of Divine Justice for his obstinacy herein.  
Now as this showeth the Divinity, so in that in the former part of the Text, he mentioneth his flesh, and his blood, it's clear also that he had likewise an humane nature too, even he took part likewise, saith the 
q Heb. 2.14.  Apostle, of the same flesh and blood with the rest of the children, and so became 
a Eph. 5.30.  flesh of our flesh, and bone of our bone, and all this too, not in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Philip. p. 5.  opinion only, and fancy, as the old exploded 
c Vide Estium ad cap. 2. in Philip. ver. 7. p. 79.  Marcionites and Manichees conceited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ignatius saith, but Really, and in Truth; for so the Scripture plainly, The word was [
d Joh. 1.14.  made] flesh, Made, I say, and that not brought down along with him out of heaven, as the Apollinarian Heretics imagined, but made out of the flesh of the Virgin Mary: so Saint Paul expressly, Gal. 4.4. Factus [ex] muliere, made [of] a woman; for that preposition [ex] or [of] noteth the material cause of his incarnation, and that our Lord and Saviour was substantialiter factus, as 
d Theophyl. ad 1. Mat. ver. 23.  Theophylact notes, made of the very substance of the Virgin; which overthroweth also that Valentinian heresy, which taught that Christ passed only as water through a conduit-pipe, through her womb, but took nothing Really of her substance; for St. Paul elsewhere Rom. 1.3. saith expressly, that he was made [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [of] the seed of David according to the flesh; [Factum] propriâ significatione intellige, saith 
e Beza ad Rom. 1. ver. 3.  Beza, the word [made] is there properly to be understood, as showing the very substance of Christ's flesh to be made of the very substance of the Virgins: And indeed, had it not been so, he could never have been capable of 
f Heb. 2.14.  Death, or suffering, thereby to overcome him that had the power of Death, the Devil, as St. Paul disputes most strongly; the Godhead being, as not passionate (as the Vorstian blasphemy was) so neither passable, or subject unto death, or shedding of blood, 
g Heb. 9.22.  without which yet there was no remission of sins possible: Sometimes indeed the Holy Ghost speaking in concreto of Christ's Person, which had united to it a twofold Nature, by that which Divines call a Communication of properties, that is given to the whole person which is proper only in abstracto, to the one nature. So we read Act. 20.28. [God] is said to have purchased the Church with his own [blood,] Now God himself is a 
h Joh. 4.24.  Spirit, saith the Scripture, and a Spirit, saith our Saviour, hath not flesh, and bones, as ye see me have, Luk. 24.39. and if there be no flesh, nor veins to hold and contain blood, which for the remission of sins 
i Heb. 9.22.  must be shed, then surely there can be no purchase of the Church by blood: therefore that speech and the like, in the language of the Scripture, is to be understood in Trope, or sacred Figure, not strictly, and abstractively; no more than that Text in St. John must be, Joh. 3.13. where Christ speaking of himself, as the Son of Man, saith that he [is] in Heaven, when yet he there spoke 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 self, did, and was thus, or thus, as God's Spirit in the Scriptures, is pleased to express 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 be sufficiently collected. But because this point is hence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to be discoursed of, this being rather the hypothesis, than the thesis of the Text directly; I rather come to show how, and by what sinews the Resurrection of Believers is from hence deducible; and this is founded upon Two main grounds: First, because Christ himself being the 
k Eph. 1.22.  Head of his Church, and every Believer a lively member of his body, by virtue of the mystical, and effectual Union that is between 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, we as the rest of the whole lump; look now, as the dedication of the first-fruits of their increase did unto the Jews consecrate, and in a manner sanctify the whole other increase, 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 lump, and of the first-fruits. The wicked shall indeed be raised 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 believer, and his True member only by virtue of his effectual 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 means, 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 dreadful 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 Believer, 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 David's wine, that which maketh 
f Psal. 104.15.  glad the heart of every righteous man, who if in this life only he had hope, he were of all men else most 
g 1 Cor. 15.19.  miserable: For as the life of an unbeliever is like a Tragedy, which is presented in with Music, and all expressions of jollity, but it goes off usually in a dismal, and a sad catastrophe; so is the life of a Believer to a Comedy, which though brought upon the stage in blacks, under sad looks, soft paces, faint speeches, and such like emblems of sorrow, yet stay a while, and ye shall see all go off in mirth and music; the righteous, when the other calls for the rocks, and mountains to fall upon him, and to shelter him from the wrath of the Lamb in vain, 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, a congery aeternâ morte mortuorum, ex nomine eum vocans, discernam, I will segregate him from the whole other mass, or drove, as it were, of wicked men, that shall dye eternally for their impenitency in sin, and call him forth by name, and will not be 
k Mat. 10.32, 33.  ashamed to own him then at that last day, who was not ashamed of his reproach, in his warfare against the world, the flesh, and the Devil here below. So True is that of King David, that if we mark the perfect man, and behold the upright, we shall find that the [end] of that man is peace; but the Transgressor's shall be destroyed together, and the [end] of the wicked shall be cut off, Ps. 37. 37, 38. confer 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 Solomon, and no farther, the end of their days, 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, be still the end of our thoughts: and that our end may be good, let us be sure that we have good ends in all our projects, and our Christian performances, or 
b Ecclus. 7.36.  undertake, before that last end of all comes, Then shall we indeed be raised up with joy, and comfort most unspeakable, at that last Day.  
The means to accomplish this, is, To propound our Saviour's Resurrection as a Pattern of ours, in our spiritual 
c Ephes. 5.14.  awaking out of the sleep of sin, by our spiritual, and as S. John hath phrased it, Our 
d Rev. 20.6, 7.  first Resurrection: Now before Christ's, there was an 
e Matth. 28.2.  earthquake, so in our Regeneration there is a conquassation usually, and a shaking of the soul, a 
f Act. 24.25. & 16.29.  trembling of the conscience, through a sight of sin, 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.  Tears, shed in contrition for our sins past; when we 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 streams of sorrow for our lose conversations before calling: The continual dropping of this water hollows the stone, mollifies and softens the heart, preparing it aright to receive the seeds of grace. One sting of the fiery Serpent in the wilderness drives the pained Israelite to look up for remedy to the 
i Num. 21.9.  brazen Serpent, there set up: so when the Conscience is, as it were, stung with the bitings of the 
k Rev. 12.9.  old Serpent the Devil, by the sight, and smart for sin, Then flies the Penitent, and sobbing soul for ease, and remedy to the True brazen 
l John 3.14.  Serpent Christ Jesus, who hath broken the teeth, and plucked out that 
m 1 Cor. 15.55, 57  sting which so much pained the good soul. The 
n Initium salutis, notitia peccati: qui peccare se nescit, corrigi non vult. Sen.— Frustra medicantis auxilium expectat, qui vulnus non detegit. Boctius.  sight, and sense of misery by sin is the sure preparatory means to seek, and find a remedy by mercy; as when the powers of the jailors soul were shaken, with as strong an earthquake, as the Prison itself was, Then, but not till then, he 
o Act. 16.29. Non potest scire quo modo morbos curare conveniat, qui undè hi sunt, ignorat. Cornel. Cells. de Re Med. lib. 1.  sprang in to Paul, and Silas, desiring both ease, and direction, from the guilt of sin, unto the life of Christianity: The like to which we read of S. Peter's Converts, when they were 
p Act. 2.37.  
* A man were better feel wrath than nothing. D. Sclater, in sick souls salve.  pricked in their hearts, than they cry out, What shall we do to be saved? 2. Secondly, Christ's Resurrection was 
q Thom. 3a qu. 54a Art. 2.  integral, whole in every part, a most complete, and perfect Resurrection; he had nothing wanting, or defective in his body, which now arose in incorruptibilitate, as 
r Primasius in 1. ad Corinth. c. 15. v. 20.  Primasius speaks, in an absolute incorruption, yea, and impossibility of returning back again to Death, He being risen dieth 
o Rom. 6.9.  no more, death hath no more dominion over him; for he arose Immortalis Totaliter, as 
p Raymund. à Sabunde, in Theolog. Natural.  Raymundus à Sabunde saith, Totally Immortal. Now his Resurrection being an example of ours, from hence we are instructed to a Totall, Integrall, and Universal abrenunciation of all sin, unto the contrary reformation. A Christian must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whole in regard of sincerity, universal in regard of the extent of his obedience, unto 
q Psal. 119.128.  all God's Commandments; for he that allows himself in any one known sin, cannot be said Truly to hate any sin; even as a lose adulterer that hath many courtesans, but some one above the rest, on whom he dotes, on whom his luxurious affections are more intensively enamoured, though he entertain the rest but only in a general salute, and so goes them all by, to glut himself with pleasure on that one: Though the manifestation of his carnal love be greater to this one, then to all the other, yet he cannot properly be said to hate any of the rest: But a Christian must not only, as Herod, be at his [
r Mar. 6.20.  many] things, nor as Agrippa, at his [
s Act. 26.28.  almost,] nor as Naaman, at his Rimmon, and his being pardoned in [
t 2 King. 5.18.  This] though but an only minion: but he that is in Christ must be a new Creature throughout, and 
u Act. 26.29.  altogether; 
x 2 Cor. 5.17.  all things must become New, in heart and affection, in life and conversation, in body, in soul, in spirit, 
y 1 Thes. 5.23.  Wholly, Integrally, Universally; for so was Christ's Resurrection. 3. Thirdly, Christ arose speedily, the 
z Luke 24.46.  Third day from his death; and that no sooner, nor no later: first, saith 
a Thom. 3a qu. 53. Art. 2. in corp.  Aquinas, to show the Truth of both his Natures; it behoved him to rise quickly, lest if his Resurrection had been deferred till the end of the world, the Truth of his Divinity might, with his omnipotency, have been suspected, as if he 
b See John 10.18.  could not have raised up himself before; and it behoved him to lie till the third day before he arose, lest the Truth of his humanity, and his death might have been questioned; now continuing in the grave until the Third Day, (so that the grave to our Saviour was not only Sheol, but also 
b Bp. Lake, quà supra. p. 152.  Shacath, not only a greedy swallower, but a ravenous digester also) it's manifest, that his Death was True; No Apoplectic ecstasy being compatible with life, (under favour) above three days. Secondly, He rose the third day, that is, speedily, no long delay intervening between his Dissolution, and his Resurrection; to be a Pattern to us herein of our speedy, and 
c Luke 24.1.  early arising out of the grave of sin unto the life of grace; Ne differas de die in diem, saith 
d Ecclus. 5.7.  Siracides, Make no tarrying to turn to the Lord, and put not off from day to day. I love them that love me, saith God, and they that seek me early shall find me, Prov. 8.17. God loves such as be aurorantes ad se, that with the first peeping of the day give up themselves to God: Let us with Abel offer up the 
e Gen. 4.4.  firstlings of our Time, in Sacrifice to God, we shall [so] be the first in his acceptation: Let us die the wool of our infancy and youth, into the grain colour of sanctity, that when our days are woven into more years, we may never after change colour. Awake up my glory, saith King David, awake Psaltery, and Harp, I myself will awake right early, Psal. 57.8. Or, as some render it, Excitabo auroram, I will stir up the morning, non illam ut me à somno excitet praestolabor, sed illam ego morantem excitabo, saith 
m Granatens. tom. 3. contion. de temp. conc. 1. in die S. Pasch.  Granatensis. And surely, my Beloved Christians, would we, as now it's 
n Rom. 13.11.  high time, awake out of the sleep of our carnal security and sin; and as Bildad advised Job, seek unto God [
o Job 8.5, 6.  betimes,] surely now he would awake for us, and make the habitation of our righteousness prosperous: Yea, if thus we would awake, and arise from the dead, in the first Resurrection, Christ himself shall give us 
p Eph. 5.14.  light; that is, himself: for so old Simeon calleth him, The 
q Luk. 2.32. & Joh. 1.9.  Light to lighten the Gentiles; and, in thy 
a Psal. 36.9.  light, O blessed and sweet Saviour, we shall surely see light.  
This was the way that a 
* Dr Peterson, the reverend Dean of Exeter, in his learned and elegant sermon upon Eph. 5.14 preached in the Cathedral of Saint Peter there, upon Easter day 1639  bright star pointed out unto me lately, as ye all know, and the readiest affections of mine heart, lending me wind and sails at will for present, would now put me on to steer amain in the same course: This was the Music that so took our ears, and hearts, upon the solemn Festival itself: Oh that as the voice and echo in the woods, that most divine Sermon, and our true Practice, might make up one sound, and termination!  
I confess, my meditations have, since that time, as Moses on the Mount, 
b Exod. 32.1.  stayed long upon it; and were it not that I justly feared my jarring notes would mar that taking harmony, I could yet wind up mine instrument a while longer; but so divine an Orpheus could not but draw even the stony heart to follow: Do then, what then you heard; I will assure you, it is that which leads the way directly to the life eternal, in this my Text: Concerning which, if ye would now inquire of me, and ask me what it is, I must needs tell you, that its that, which sooner swallows up our thoughts in wonder, than it can become capable of but a competent expression by our speech: it's better known indeed by True fruition, than discourse: Therefore leaving that, let us now rather all pray, so to be enabled all to feed upon the flesh, and to drink the blood of Christ by faith, that in the issue, we may make sure of the full fruition of the same; and in the end of all things, obtain infallibly the 
c 1 Pet. 1.9.  end of all our faith, even the salvation of our souls; and this through the alone merits and mediation of the same Jesus Christ the 
d 1 Joh. 2.1.  righteous, who hath risen from the dead, is 
e Eph. 4.8, 9  ascended up into Heaven, there to 
f Joh. 14.3.  prepare those eternal mansions of bliss, promised to all that cleave unto him by a true, effectual, and lively faith, even for ever and ever. Unto him, with thee, O righteous Father, and thy blessed incomprehensible Spirit, our God in Unity, our God in Trinity, be all honour, and praise, thanksgiving, immortality, dominion, salvation, and glory in the 
g Eph. 3.21.  Church, throughout all ages, world without end. Amen.  
FINIS.