them whom he will And again Verily verily I say vnto you the houre is comming and now is when the dead shall heare the voice of the Sonne of God and they that heare it shall liue Secondly he rendreth this reason why he giveth life to the dead For as the Father hath life in himselfe so hath he given to the Sonne to haue life in himselfe As the Sunne hath light the fire heat a Well-spring water in themselues not for themselues but for the vse of man and beast So Christ hath life in himselfe that he may giue life vnto vs. For this cause he is called liuing first subiectiuè because he hath life in himselfe Secondly effectiuè because he hath it not for himselfe but giveth it to all those that haue him as S. Iohn saith u 1 Ioh. 5.12 he that hath the Sonne hath life Even as the scripture calleth x Gen. 26.19 a Well of living water that which having abundance of water in it selfe springs and flowes and runnes and imparts it selfe vnto all O MOST wonderfull and powerfull bread No other bread hath life in it selfe This hath No other bread giveth life This doth No other bread is a preservatiue against death This is All other bread y Ioh. 6.27 perisheth This endureth vnto euer lasting life Not only it liveth in it selfe but also it maketh to liue eternally the soules of all those that eate it and shall at the last day of the world quicken the bodies of all those whose soules it hath quickened in this world as he saith a Ioh. 6.54 Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day His flesh and his bloud or rather he himselfe by tearing his flesh and renting it from his soule He by shedding his bloud in his death is the living bread b Cusan Excit lib. 4. ex Sermone Qui manducat Ipse est qui est dator vitae conservator Quare est panis vitae giuer and keeper of life and therefore most worthily called the bread of life RIGHT HONORABLE Reverend Worshipfull and beloved Auditours remember I pray you the exhortation of our Saviour to the Iewes of Capernaum and c Ioh. 6.27 labour not for the meate which perisheth but for that meate which endureth vnto everlasting life Alas it is a pitifull spectacle to behold how men labour for the meate which perisheth d Ps 127.2 they rise vp early they sit vp late they eate the bread of sorrowes e Matth. 15.17 It entreth in at the mouth it goeth into the belly and is cast out into the draught If men labour exceeding hard for such bread how should we labour for this living bread Not to purchase it for it groweth not in the earth it is not sold in the Shambles it is not to be bought in the Shops But to reach vnto it where it is but to receiue it where and when it is offered It is offered every where in the towne in the fields in our houses in our closets But namely in the Church when the Gospell is preached and particularly when the blessed Sacrament is given as to you this day The preaching of the Gospell is f Exod. 25.23 the golden Table wherevpon this shew bread is set This holy Sacrament is as it were g Ve. 29.30 the golden dish wherein it is offered vnto vs. We know what we must doe to receiue the outward Sacrament h Panem domini the bread of the Lord If we receiue it from the hand of the Minister for he is no better then i Ioh. 6.32 Moses who gaue not the true bread from heaven When we haue received it we eat◠it we let it downe into out stomacks we disgest it Nothing is more easie But 〈◊〉 receiue k Panem dominum the bread which is the Lord another worke more difficult is required l Ioh. 6.29 This is the worke of God that ye beleeue in him whom he hath sent Your soules must goe vp to heaven There the Table is covered There is the bread which is the Lord set vpon the Table of the Mercie of God There God the Father giveth it by his eternall will and decree There the Sonne giveth it by his merite and consent There the holy Ghost taketh it as it were in his hands entreth with it into your hearts and offereth it vnto your famished soules The Cherubims and Seraphims stand by and wonder Send your faith thither and there your faith shall receiue it This is the worke which God commandeth 1 Ioh. 3.23 This is the worke which God himselfe worketh in you Eph. 1.3 Phil. 1.29 This is the worke which if ye want all your workes are sinnes Rom. 14.23 and it is impossible that yee should please God Heb. 11.6 Which if ye haue by it Iesus Christ will dwell in you Eph. 3.17 and liue in you and quicken you so sensibly that ye shall say as truely as S. Paul said m Gal. 2.20 I liue yet not I but Christ liveth in me And this life of Christ or Christ living in you shall be so powerfull in you that as n 1. Kings 19.20 Elijah by the strength of that bread and of that water which the Angel of God prepared for him went fortie dayes and fortie nights without hunger without thirst without wearinesse till he came vnto Horeb the Mount of God So by the vertue of this living bread which no Angel of God but o Luk 2.31 God himselfe hath prepared ye shall walke couragiously and constantly all the dayes of your life till ye come to the kingdome of heaven where ye shall p Mat. 8.11 sit downe with Abraham and Isaac and Iacob and there be abundantly satisfied with these q Ps 16.11 pleasures which are at the right hand of God for evermore FIFT CHAPTER I. Christ came not downe from heaven as man II. Neither as God by a locall motion III. Neither as sent and approved of God IV. But as God incarnate V. Three commings of Christ VI. What should be the order of our conceptions concerning Christ WE HAVE yet the last part of my text to consider concerning the cause of the excellency of this bread For ye may aske how any bread can be so excellent that it liveth or so powerfull that quickneth And certainely no other bread can But this can because it came downe from heaven What is the meaning of these words Valentin said that he brought his body from heaven But that is false For the Scripture beareth record that r Heb. 2.16 he tooke on him the seed of Abraham ſ Rom. 1.3 was made of the seed of David according to the flesh and t Luk. 1.27.35 was borne of the Virgin Mary IF any say that his divine nature came from heaven by a locall motion That also is false u Iere. 23.24 Doe I not fill
the body and the Spirit the manhood and the Godhead of Christ for he is one with vs in both natures Even as the same author saith that f Idem adv Nestor lib. 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are sanctified and revived spiritually and corporally that is to say not onely in our spirits but also in our bodies because saith he g 1 Cor. 15 53. this corruptible must put on incorruption and this mortall must put on immortalitie h Ex Theodoreto dialogo 2. So S. Ignace saith that Christ is ioyned to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carually and spiritually i.e. both in his humane and divine nature and not partly by a carnall partly by a divine manner For the manner of the vnion of Christ with the Father is wholly divine And so also the manner of our vnion with him is altogether divine and spirituall Dare Papists say that we are ioyned with Christ naturally although Cyrillus saith that our vnion with him i Cyril in Iohan lib. 11. cap. 26. is naturall Yet he speaketh so because our nature is ioyned with his natures as he prooveth because k 1 Cor. 10.27 the Church is Christs body and we are members of Christ in particular So then in regard of the obiects which are vnited this vnion is naturall reall substantiall corporall spirituall because his whole person is ioyned with ours And therfore I say that we must eate Christ not onely as bread but also as living And if as man he is bread and as God is living we must eate him in both natures together For in both natures he is our Mediatour and the bread whereby we liue YET in this eating wee must obserue an order Like l Gen. 28.11 Iacobs ladder by his manheed he toucheth the earth By his God head he toucheth heavē And by both vnited together he ioyneth the earth with heaven reconcileth man with God obtaineth to vs the service of the Angels of God which m Ioh. 1.51 ascend and descend vpō him and by him vpon vs But in such sort that by him as he is man they alcend from vs and goto him as he is God and from him as he is God descend vnto vs by him as he is man In the same order doe we cate him and abide in him and he in vs. n Aug. in Ioh. trac 42. Adnentus eius humanitas eius Mansio eius diuinit as eius Diuinitas eius quo imus Humanitas eius qua imus Nisi nobis fieret qua iremus nunquam ad illum manentē perueniremus He commeth vnto vs saith S. Austin by his humanitie He abideth with vs by his divinitie His divinitie is that wherevnto we goe His humanitie is that whereby we goe If he were not vnto vs the way whereby we may goe we should never come vnto him in that wherein he abideth with vs. But because I haue spoken of this bread largely inough vpon the first part of the Verse I leaue it to come to the third part of my division which is OF THE EATING of the living Bread and of the manner thereof CHAPTER V. I. To eate Christ is to be vnited vnto him II. Necessitie of our vnion with Christ III. Expressed in the Scripture by many similitudes and in the sixt of S. Iohn by the similitude of Eating IV. All Papists hold that Christ is eaten in the Sacrament with the mouth of the body V. The liter all sence is not alwayes to be followed VI. When it is lawfull when not to aske How VII Papists agree not among themselues concerning divers circumstances of the bodily eating TO EATE is to chew and worke the meate with our teeth if it be solide and strong to sup and swallow it downe if it be liquid to receiue it into our stomackes to disgest it there till it be turned into blood and changed into the substance of all the parts of our bodies that thereby this our mortall life may be maintained which otherwise should decay and perish Even so saith Christ a Ioh. 6.53.54 Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you And of those that eate him he saith Who so eateth my stesh and drinketh my blood hath eternall life and I will raise him vp at the last day Whereby it is easie to be vnderstood that this eating and drinking is a certaine action whereby Christ is vnited vnto vs so neere that we sucke life out of him yea that he himselfe beōmeth b Col. 3 4. our life as the Apostle calleth him c Aug. Confess l. 7. c. 10. Nec tu me in te mutabis sicut cibum carnis tuae sed tu mutaberis in me It is true that the bread of the earth when we eate it cannot feed vs till it be changed into our bodies because we are more excellent then it is But the bread which came downe from heaven is more excellent then we are and therefore that we may be fed by it we are changed into it made members of his bodie of his flesh and of his bones Even as the fire turneth into fire all things that feed on it THIS leadeth vs by the hand to the consideration of the necessitie of the eating of this bread that is to say of our vnion and communion with Christ Our felicitie is to be ioyned with GOD d Psal 36.9 with whom is the fountaine of life But e Esa 59.2 sinne separateth betweene vs and our God For f 1 Ioh. 1.1.5 he is light and in him there is no darknesse at all g Eph. 5.8 we are darkenesse and in vs by nature there is no light at all h 2 Cor. 6.15 What communion hath light with darknesse O Lord thou hast made vs for thine owne selfe that sticking fast vnto thee we may be blessed by thee But loe by our sinne we i Eph. 2.11.12.13 are far off and k Psal 73.27.28 loe they that are far from thee shall perish But it is good for vs to draw neere vnto thee neither is our heart at rest till it returne vnto thee Tell vs then ô Lord how shall we be againe ioyned with thee The Sonne the Word the Wisedome of God answereth l Ioh 14.6 No man cōmeth vnto the Father but by me And S. Paul telleth vs why and how saying m Eph. 2.13 Now in Christ Iesus ye who sometimes were farre off are made nigh by the blood of Christ Aske ye why Because by the blood of his sacrifice he hath satisfied the iustice of God asswaged the burning fire of his indignation and made attonement for vs as n Heb. 7 22. Suretie and o Heb. 9.15 Mediatour of the new Testament Aske ye how Because we are in him He is our p Exod. 28.11.12.30 high Priest who beareth vs vpon his shoulders and vpon his heart before the Lord q 1
the foundation is artificiall and outward The vnion of the head with the members of the vine with the branches is naturall and inward The vnion of the husband with his wife is ciuill and inforceth not any proximitie or touching of bodies as the rest doe For they remaine one flesh although they be as far separated as the East is from the West If a bodily manner of coniunction with Christ cannot be inforced by those similitudes because it should be at one time outward and inward naturall civill and artificiall which is impossible Let Papists tell why it should be inforced by the similitude of eating If by the similitude of eating why not also by the rest Here they are muffled and cannot answer * Cusan epist 7. ad Bohemos Crâ—dere igitur baptizari manducare bibere et quicquid similiter per Christum dicitur non habet in spirituali intellectu differeÌ„tiam sed vnuÌ„ solum est quodper omnia talia varie exprimuÌ„tur scilicet quotquot receperuÌ„t eum dedit eis potestâ—tem filios dei fieri ijs qui credunt in nomine eius Cusanus one of their owne confesseth that all those similitudes and whatsoever Christ saith after that manner hath no difference in the spirituall vnderstanding but it is one thing which by all such things is diversly expressed to wit As many as received him to them gaue the power to become the Sonnes of God to them that beleeue on his Name SECONDLY in the Sacrament he giveth himselfe not as glorified in heaven but as dead vpon the crosse as he said o 1 Cor. 11.24 This is my body which is broken for you p Mar. 14.24 This is my blood which is shed for many Doe this in remembrance of me Which commandement the Apostle explaineth saying q 1 Cor. 11 26. For as often as ye eate this bread and drinke this cup ye doe shew the Lords death till he come He did giue himselfe to the Apostles so and they received him so For he was not then glorified Should we desire to receiue him otherwayes then they did To receiue him so with the mouth of the body it is impossible because he is not now dead but r Rom. 6.10 liueth vnto God This argument prevents all replyes THIRDLY if Christ were in the Sacrament wicked men yea worms mice dogs asses and other beasts might eate him But that is impossible saith Å¿ Origin in Math. 15. Verus cibus quem nullus malus potest edere Origines because if they did eate him they should abide in him as he saith vers 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him and abiding in him they should liue for ever as he saith in my Text If any man eate of this bread he shall liue for ever and so often in the verses preceeding and following Which moved t De coÌ„secrat dist 2. caÌ„ 65 Qui discordat a Christo nec carnem eius manducat nec sanguinem bibit etiam si tantae rei SacrameÌ„tum ad iudiciuÌ„ suae praesumptionis quotidiè indifferenter accipiat S. Austin to say that he who is discordant from Christ eateth not his flesh and drinketh not his blood although he receiue daily the Sacrament of so great a thing to the condemnation of his owne presumption As likewise he saith of the Apostles that u Idem in Iohan trac 59. Illi manducabaÌ„t panem dominum Ille panem domini contra dominuÌ„ Illi vitam ille poenam they did eate the bread which is the Lord and of Iudas that he did eate the bread of the Lord against the Lord They life he paine FOVRTHLY the Lord himselfe seeing that many of his Disciples tooke his words carnally as if he had spoken of a corporall eating of his body x Athan. de verb. Christi Qui dixerit verbum contra filiuÌ„ hominis Quomodo fieri posset vt totus mundus ederet de carne ipsius quae non sufficeret paucis hominibus Ideo dominus de carnis suae manducatione loquens sui in coelum ascensus meminit vt a corporali eos manducatione abstraheret vel inde discerent carnem Christi esse cibum coelestem et in alimoniaÌ„ spiritualem dare to draw them away from bodily eating and to teach them that his flesh is a heavenly meate and is given to be spirituall food he maketh mention of his ascension into heaven saying vers 61.62 Doth this offend you What and if ye shall see the Sonne of man ascend vp wher he was before arguing This is a strong reason that y IbideÌ„ trac 27. Vel tunc videbitis quod non eo modo quo putatis erogat corpus suum Certe vel tuÌ„c intelligetis quod gratia eius non consumitur morfibus he giueth not his body after the maÌ„ner which they imagined z For the heavens must receiue him vntill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets because there a he appeareth in the presence of God and b maketh intercession for vs and cannot come out of that Holy place till his intercession be ended which will not be till the worlds end For c Heb. 8.4 if he were on earth he should not be a Priest But he is a Priest and therefore saith he himselfe d Math. 24.23.26 If any man say vnto you Loe here is Christ or there beleeue it not Behold he is in the desert goe not forth behold he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Act 3.21 a Heb 9.24 in the secret chambers b Ro. 8.34 as when Papists say he is in the chappell on the Altar in the box beleeue it not Beleeue rather S. Paul who saith that e 2 Cor. 5.6.16 whiles we are at home in the body we are absent from the Lord and henceforth know him no more after the flesh and according to his exhortatioÌ„ f Col. 3.1 2. seeke those things which are aboue where Christ sitteth on the right haÌ„d of God set your affection on things aboue not on things on earth g Bernard de Aduentu domini serm 1. Incassum laboraret erigere corda nostra nisi collocatuÌ„ in coelis salutis nostra doceret autorem In vaine would he labour to heaue vp our hearts to heaven if the authour of our salvation were not in heaven Yea most preposterously should he endevour to withdraw our hearts from the earth if Christ were on earth For h Math. 6.21 where your treasure is there will your hearts be also Fiftly if the eating of Christ with the mouth of the body were possible his manhood might be separated from his Godhead his soule from his body and the life which is in him from his person Can his Godhead which is infinite be receiued in our bodies Can his soule which is a spirit enter into our stomackes Can his quickning
THE TABLE OF THE LORD WHEREOF 1. THE VVHOLE SERVICE IS THE LIVING BREAD 2. THE GVESTS ANY MAN 3. THE MOVTH TO Eate FAITH ONELY By GILBERT PRIMEROSE Doctour of Divinitie one of his Maiesties Chaplaines in Ordinary and Pastour of the French Church at London LONDON Printed by I. D. for Nicholas Bourne and are to be sold at his shop at the Royall Exchange 1626. TO THE RIGHT HONOVRABLE S ir IAMES FOVVLERTON First Gentleman of his MAIESTIES Bed-chamber c. RIGHT HONOVRABLE SOoner shall the heaven be without stars the stars without light the fire without heat the aire without moisture the Sea without agitation a faire meddow without grasse then the Church without the poisonous tares and noysome weeds of hellish heresies which springing vp with the wholesome and soule-feeding wheat the Lord Iesus hath sowed in the heavenly field of his Church hast to smoother it ere it grow to any beautiful and fruitfull perfection For a 1 Cor. 11.19 there must be heresies that they which are approved may be made manifest Therefore as God foretelling that b Zach. 1.18.19.20.21 foure hornes should arise to scatter Iudah Israel and Ierusalem foretold also that he had appointed foure Carpenters to fray them even so foreseing that by the ever-watching craft of the ever-waking divell the venemous seed of deadly errors should grow with the good corne of the Gospell to choake it he ordained diligent and faithfull 1 Cor. 3.9 Labourers to weed and plucke them out by the roote These Labourers are the Pastours of the Church who should be not onely d 1 Tim. 3 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach good and sound doctrine but also e Tit. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to convince the gainesayers And certainely if it be the dutie of all Christians not onely f Athenag in legat pro Christianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speake of the truth but also to dispute for the truth How much more should the man of God the Doctour of the Church be g Aug. de Doc. Chri. lib. 4. c. 4. Veritatis propugnator erroris expugnator defender of the truth and over-commer of errour Never was there in the Church greater need of both then now that the Whoore of Babylon giues to the Kings and great men of the earth great bowles of her phyltres to drinke farre more dangerous then the waters of Aethiopia i Ovid. 15. Metamorphos Quos si quis faucibus hausit Aut furit aut patitur mirum gravitate soporem For assoone as they haue set that golden cup to their heads they are possessed with a dizzinesse and as if they had drunke a worse Nepenthé then that which k Homer Odys lib. 4. Helena gaue to Telemachus they forget their owne name of Christians and never speake of Iesus Christ but to seeke vnder a Herodian colour of worshipping him to kill him againe in his members Of what pestilent herbes that loue-drinke is made who knowes not How all those that call themselues Catholiques are bewitched with it who sees not Where these mishapen and ougly plants whose bane-giving liquor banishes the wisest men from their best wits doe grow who hath read in the seventeenth chapter of the Revelation of S. Iohn what is written of the woman arrayed in purple scarlet of the golden cup in her hand full of abominations and filthinesse of her fornications of the name written on her forehead in capitall Letters MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH of the blood of the Saints wherewith she is drunken of the beast with seaven heads she sits vpon of many waters she rules over and will not affirme boldly that S. Hierome strayed not from the Truth when he said it is l Hierony ad Marcel linam viduam Rupes Turpeia the Towne builded on seaven Mountaines Rome even that Rome where in Hieromes dayes was the true Church the Trophies of the Apostles and Martyrs the true confession of Christ and was then decaying then beginning to be m Rev. 18. the habitation of devils the hold of every foule Spirit and a cage of every vncleane and hatefull bird There is the devils garden and his Gardener the man of sinne the Sonne of perdition whose emissaries runne abroad sowing every where the aconit of his most venemous doctrine the only Marchandise these Mountebankes of the fourth vow fetch from that dungeon of infernal fiends which being n Rev. 11.8 spiritually Sodom and Egypt hath nothing but faire shewes of rotten and stinking drugges like the o Ioseph de bello Iudaico lib. 5 cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apples of Sodom which at the first touching vanish away in smoake and ashes and worse then Egypt p Odyss lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aboūds in evill weeds hath few or no good hearbes Of these loathsome and infectious hearbs the best whereof is but Swines-grasse at my attendance at Court in Iuly last I laboured to grubbe vp with the hooke-weed of the word of GOD that poysonous Toad-stoole called Transubstantiation the last and the foulest master-piece of work of the divels husbandry and wherein he delights most because it is most like vnto himselfe For by it Ceres Bacchus are worshipped vnder the name of Christ poore Christians blind-folded by the Corybantes of Babylon are holden in hand that a round and thin crust of the breadth of a shilling is Christs owne selfe as big as tall as perfect a man as he was on the Crosse that at the Masse they see him that at Easter they eate with the mouths of their bodies his flesh bones blood and whole body that therefore they must worship that crust with the worship of Latria due to none but God So he makes them the greatest or at least as great idolaters as ever were in the world This seemed so barbarous to the Ambassadours of the Towpinambauts in Frāce not long since that although they be the most barbarous people of the world and eaters of mens flesh yet to the naturall light that hath remained in their brutish minds this went beyond all brutishness that reasonable men should eate that which they worship or worship that which they eate And certainely said they if Our God were as beneficiall to vs as your Christ is to you we would honour him the best we could but we would not eate him And one of them made a Proselyte by the Capuchin Friars of Paris being asked if he was now a good Christian Yes said he for every day for my breakefast I eate one of your Christs What I then preached in two Sermons both for the truth against this most abominable errour I haue set down in this little Booke which I dare to send abroad cloathed with the livery of your honourable most worthy Name that appearing to the common view with such a goodly face it may
downe from heaven WHEN we call to minde the end of his comming When we heare now that he is come from heaven to be our bread to be the salvation of our soules When that truth shall be confirmed vnto vs in the Sacrament if we be not more insensible then stones and rocks we shall all acknowledge our great indignitie all cry vnto God with David r Psal 144.3 Lord what is man that thou takest knowledg of him Or the sonne of man that thou makest account of him When King David called Mephibosheth to eat bread at his table continually Mephibosheth bowed himselfe and said ſ 2 Sam. 9.7.8 What is thy servant that thou shouldest looke vpon a dead dog such as I am confessing his owne vnworthinesse although he was a Kings sonne How much more should we t Eph. 2.3 who are by nature the children of wrath acknowledge our selues to be worse then dead dogs when the King of Kings not onely calleth vs to eat bread at his table but also offereth himselfe vnto vs to be our bread Certainly we should u Origin homil 6. in diversos follow the laudable custom of the auncient Church on the Communion day and say vnto him as the Centurion did x Mat. 8.8 Lord I am not worthy that thou shouldest come vnder my rooffe Thus farre should goe our humilitie TRVE humilitie is the mother of obedience Behold saith he I stand at the doore and knocke y Rev. 3.20 If any man heare my voice and open the doore I will come to him sup with him and he with me When he knocketh shall I refuse to open vnto him because I am not worthy that he should come vnto me z Ioh. 1.11 He came to his owne That was mercie For they were not worthy that he should come vnto them And his owne received him not That was sinne As he said a Ioh. 15.22 If I had not come and spoken vnto them they had not had sinne but now they haue no cloake for their sinne b Mat. 22.1 The great King made the mariage of his Sonne and sent his servants to call them that were biddē to the wedding That was favour And they would not come That was ingratitude Therefore he was wroth against them and desiroyed them But he gaue good intertainment to the poore blind maimed halt that came For although they were not worthy to be called he was worthy to be obeyed We we are to day those ghefts too too vnworthy to sit at his Table and to eat of his Supper But seeing he saith this day to my sinfull soule as he said once to the Publicane and great sinner c Luk. 19.5 Zacheus To day I must abide at thy house I le make hast as Zacheus did I le leape downe from the Sycomore of pride I le run home with the seete of faith and of obedience to prepare the lodging of my soule for the Lord of glory I le receiue him ioysully into the house of mine heart And he will say to my soule This day salvation is to come to this house O eternall wisedome of the Father thou cryest vnto vs to day d Pro. 9.5 Come eat of my bread and drinke of the wine which I haue mingled O glorious spoufe of the Church thou vouch safest to be our e Cant. 5.1 honey combe and our honey our wine our milke and our bread and thou cryest againe vnto vs Eate O friends drinke abundantly O beloved In this blessed Sacrament thou sayest the third time f Mat. 26.26.27 Take eate This is my body drinke ye all of it This is my bloud And shall we not obey thee Shall we not follow the example of Mephibosheth Shall we not accept with reverence and thankesgiving the honour of thy Table and the benefit of thy meat Papists call not this pride it is humilitie call it not presumption It is obedience WE WHICH are invited to day to eate of this bread know that to obey is a most acceptable sacrifice to God and therefore let vs try our selues and come and eate The scripture as I haue said maketh mention of three commings of Christ Of his comming in the flesh in the Spirit and in glory The first was visible in infirmitie as the Prophet said g Esa 53.2 When we see him there is no beautie that we should desire him The second is invisible but yet most sensisible in the power of the holy Spirit crying in our harts h Rom. 8.15 Abba Father None seeth the Spirit in another But every true Christian feeleth it in himselfe i 2 Cor. 13.5 know ye not your owne selues saith the Apostle how that Iesus Christ is in you except ye be reprobates And he saith that k Rom. 8.9 if any man haue not the Spirit of Christ he is none of his because Christ is in vs by his Spirit The third shall be visible in Maiestie when l Esa 52.10 all the ends of the earth shall see the salvation of the Lord. In the first m Ioh. 1.11 he came vnto his owne and his owne received him not In the second he cōmeth n Vers 23. to them that loue him and keepe his words In the third o Heb 9.28 he shall appeare vnto them that looke for him vnto salvation p Bernard de Adnentu domini serm 5. In primo Christus fuit redemptio nostra In vltimo apparebit vita nostra In isto requies est consolatio nostra In his first comming he was our redemption In the second he is our rest and consolation In the last he shall be our life O then O let vs thanke him for his first comming whereby he hath redeemed vs Let vs examine our selues if we loue him and keepe his words that thereby we may be assured of his second cōming into our hearts by his blessed and holy Spirit to comfort vs. And because he is to come once againe vnto salvation q 2 Tim. 4.8 vnto all them that loue his appearing r Heb. 9.28 and looke for him let vs ioyne our selues with the Church and with the Spirit and cry with heart mouth ſ Rev. 22.17.20 Come quickly Even so come Lord Iesus For then if we be found having the oyle of faith and charitie in our t Math. 25.10 Lampes we shall enter with the bridegroome to the mariage and know by experience that which now we know by faith that u Rev. 19.7 blessed are they which are called vnto the mariage-supper of the Lambe These are the true sayings of God To whom with the Sonne the holy Ghost be all prayse all glory and all honour both now and evermore AMEN THE SECOND PART OF THE EATERS AND OF THE EATING OF THE LIVING BREAD Preached at Otlans before the KINGS Maiestie the twelfth of Iuly 1625. IOHN VI. 51. If any man eate of this bread he shall liue for ever
Ioh. 5.11.12 who hath given to vs eternall life and this life is in his Sonne He that hath the Sonne hath life and he that hath not the Sonne hath not life For as r Math 13.44 he who found a treasure hid in a field could not claime any right vnto it till he bought the field So cannot we challenge Å¿ Col. 2.3 the treasures of wisdome knowledge and of that t Ioh. 1.16 fulnesse of graces which is in Christ till he himselfe be ours and so ours that we be in him and one with him by a most reall vnion of his person with our persons EVEN as u Rom. 6.5 the graffe is one tree with the stocke wherein it is graffed x Ioh. 15.1 the vine and the branches are one plants y 1 Cor. 12.12 the head and the members are one body a Eph. 5.31.32 the husband and the wife are one flesh b Eph 2.20.21 the foundation and the stones builded vpon it are one Temple and to come to the similitude of my Text the bread which was no part of vs because it is without vs when it is eaten becoÌ„meth a part of our flesh and of our bodies So ye see not onely by the similitude of eating but also by all the rest that our vnion with Christ is so necessary that as a man cannot liue without meate nor a house stand without a foundation no more can we liue stand and withstand in the evill day without our vnion with Christ according to his own saying c Ioh. 15.5 I am the vine ye are the branches He that abideth in me and I in him the same briugeth forth much fruit for without me or severed from me ye can doe nothing Ye see also that he is vnited with vs in all that is his i. in both his natures d Eph. 5.30 In his manhood for we are members of his body of his flesh and of his bones And in his Godhead For e 1 Cor. 6.7 he that is ioyned vnto the Lord is one Spirit Likewise we are vnited with him in all that is ours i. not only in our soules but also in our bodies as the Apostle saith f 1 Cor. 6.15 Know we not that your bodies are the members of Christ IF THIS had beene diligently and religiously observed there should not be any controversie betweene Papists vs about the manner of the eating of Christ for if to eate Christ be no other thing but to vnite Christ vnto our selues if we know how we are vnited with him we cannot chuse but know how we eate him If we be one with him corporally that is after an outward and corporall manner then we care him corporally But if our vnion with him be spirituall doubtlesse the mouth wherwith we eate him must be a spirituall mouth Papists say that our eating of Christ is both spirituall and corporall That out of the Sacrament it is spirituall And many Papists as g Biel super can Miss lect 8â— Gabriell Biel h â—aâ—â—tan in 3 part q 80. art vlt. Caietan i Cusan epist 7. ad Bohemos Cusanus k Ianseni concordant c 59 Iansenius l Tapper explicat art 15 Lovaniens Tapper m Hessel in lib de commun sub vnaspecie Hesselius and others acknowledge that Christ in this whole Chapter speaketh of the spirituall eating only n Bellarm. de Eucharist lib. 1. cap. 5. Bellarmin with the rest of the Societie and other Popish Doctors grant that wee must take in that sence all the words of Christ from the seven and twentith vnto the one and fiftie verse which now I expound But that from henceforth beginning at the one fiftie verse vnto the end of the Chapter Christ speaketh of the Eucharist which opinion Cusanus refuteth by these words of Christ vers 53. Exceptye eate the flesh of the Son of man and drinke his blood ye haue no life in you saying that o Cusan epist 7. ad Bohem. Necesse estâ— quod si de omnibus sanctis debet verificari qui habent vitamillam divinaÌ„ quod non imelligitur de visibili seu Sacramentali manducatione sed de spirituali if they must be verified of all the Saints which haue this divine life they must not be vnder stood of the visible or Sacramentall but of the spirituall eating Which is true Yet all Papists agree that in the Sacrament Christ is eaten not onely spiritually by faith but also corporally by the mouth of the body in such sort that the true body of Christ entereth into their mouthes and is received into their stomackes If ye aske how they can beleeue such a moÌ„strous Doctrine They answere that Christ affirmeth in this Chapter that we must eate his flesh drinke his blood And that in the Sacrament he hath commaunded vs to eate his body saying Take eate This is my bidy To refuse to eate him were disobedience To aske how is incredulitie like vnto that of the Iewes of Capernaum p Ioh 6 52. Rhennsta who stroue amongst themselues saying HOW can this man giue vs his flesh to eate This say they is the literall sence and this sence they will follow BVT first if the literall sence must be alwayes followed why beleeue they not as the Anthropomorphits did that God hath a body as we haue seeing God saith that he hath eyes eares hands feete c Why shake they not hands with the Arrians and deny Christ to be God because he himselfe said q Ioh. 14.28 My Father is greater then I Certainely if they had been in Nicodemus his place they would not haue asked of Christ r Ioh. 3.4 How can a man be borne when he is old but said vnto him Lord feeing thou hast said that we must be borne againe we beleeue that we shall enter the second time into our mothers wombe and be borne againe And if they had bin standing by the Samaritane Woman they would haue naught her to beleeue that Christ is reall and substantiall water because he called himselfe water May they not also with as good reason expouÌ„d literally that which Å¿ Pro. 9.5 the Wisdome in the Proverbs t Cant. 5.1 the Spouse in Salemons Song u Esa 55.1 God in Esaiah speaketh of the furnishing of their Table with beastes honey milke bread and wine And when God saith x Psal 81.10 Open thy mouth wide and I will fill it y Cant 5.1 eate drinke abundantly if we must alwayes cleaue to the leaues of the words we must prepare our throats our bellies and drinke stoutly till we be drunke SECONDLY if those speeches must be taken allegorically of meate and drinke of another kinde then those which are earthly and vsuall amongst vs it is no offence to aske how we may be made partakers of them To aske how the things which GOD alone doth may be done as how he created the world How
VIII I. Wee must learne of Christ how he giveth himselfe and how we receiue him II. Christ giveth himselfe vnto vs by his Spirit III. To be in Christ and to haue the Spirit of Christ are equivalent in the Scriptures IV. We haue no reall vnion with Christ in the Sacraments but by the Spirit V. It is easie to the Spirit to vnite vs vnto Christ VI. We must pray for the Spirit WE shall not goe astray if in this point and all others we follow the counsell of S. x Cyrill in Ioh. lib. 4. c. 13. Quaerendum enim ita semper est vt apud cum habitemus ad alienas sententias non defer amur Cyrillus and make inquirie in such sort that we dwell with God and be not caried about with the opinions of men Papists beleeue that they must eat Christ because he hath said it We beleeue it likewise But when he telleth vs also how he giveth himselfe and how we must eate him they stop their eares and will not heare we must not doe so we must say vnto him as Samuel did to GOD y 1 Sam. 3.9 Speake Lord for thy servant heareth He of all can best tell how he giveth himselfe and how we receiue him And what he answereth to both questions must be true TO THE first he answereth in the 63. verse of this Chapter saying It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you they are Spirit and they are life i. they must be vnderstood of the spirit which is a Rom. 8.2 the Spirit of life quickning the flesh of Christ and b Aug. in Iohan. tract 27. Ergospiritus est qui viuificat Spiritus euim facit viua membra making all the members of his body to liue by a spirituall vnion with him He had said before vers 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him And S. Iohn saith that c 1 Ioh. 4.13 hereby know we that we dwell in him and he in vs because he hath given vs of his Spirit It is then by the Spirit that he giveth himselfe vnto vs and dwelleth in vs. And this giving of himselfe vnto vs by his Spirit is so incompatible with his bodily presence that he averred for a most certaine truth that d Ioh. 16.7 it was expedient that he should goe away For if I goe not away said he the Cemforter will not come vnto you but if I depart I will send him vnto you And what to doe e Ioh. 14.16.17.18 To abide with you for ever And this abiding of his Spirit with vs is his abiding with vs as he saith in the next verse I will not leaue you comfortlesse I will come to you THIS IS so true that in the new Testament to be in Christ and to haue the Spirit of Christ are equivalent The Apostle averreth that f Rom. 8.9.10 if any man haue not the Spirit of Christ he is not his Wherevnto he addeth If Christ be in you because Christ is not in vs but by his Spirit This vnion of Christ with vs extendeth it selfe to our bodies g 1 Cor. 6.15 Know ye not saith the Apostle that your bodies are the members of Christ If ye aske of him How He answereth h Vers 17. He that is ioyned vnto the Lord is one Spirit i. e. he is made one with the Lord by the holy Spirit as he sheweth when he asketh againe i Vers 19. What know you not that your body is the Temple of the Holy Ghost which is in you which ye haue of God WE haue no other kinde of vnion with Christ in the Sacraments It is written of our Baptisme that k 1 Cor. 12.13 by one Spirit we are all baptized into one body because it is the Spirit that in our Baptisme incorporateth vs in Christ It is also written of the Lords Supper 1 Cor. 12.13 that we haue bin all made to drinke into one Spirit because that in that holy Sacrament he giveth his body vnto vs by his Spirit Although that his body should come downe from heaven and enter into our bodies it could not vnite vs vnto him as I haue said for the flesh profiteth nothing But that which is impossible to his flesh is easie to his Spirit which if he send from heaven into our hearts it will vnite vs vnto him more truely and neerely then our soules are vnited to our bodies THIS then is the true How Christ giveth himselfe to be eaten 1. Vse wherevnto we must submit our minds and cogitations without any further inquirie following the example of the blessed Virgin who when the Angel had instructed her that l Luk. 1.35.38 the holy Ghost should come vpon her and make her to conceiue brought into captivitie all her thoughts to the obedience of the Word of GOD and said Behold the handmaid of the Lord be it vnto me according to thy Word Behold I pray you how the Sunne budgeth not out of his heavenly tabernacle and neverthelesse darting his beames from heaven to earth communicateth it selfe to all the creatures that are on earth And shall we say that m Mal. 4.2 the Sunne of righteousnesse must leaue his celestiall and glorious palace to make good the word which he hath spoken of our communion with him O blasphemy He hath said that by his Spirit he will come vnto vs and dwell with vs He will doe it as he hath said it n Luk. 1.37 For with God no word shall be impossible WHEREFORE fettering our curiositie with the shackles of the word of God let vs cry to heaven o Veni creator Spiritus Et infunde coelitus Lucis tuae radium Come O most holy and blessed Spirit into our hearts assured that if we pray so earnestly God will heare vs p Luk. 11.13 For saith Christ if ye being evill know how to giue good gifts vnto your children how much more shall your heavenly Father giue the holy Spirit to them that aske him CHAPTER IX I. We must learne of Christ himselfe how we eate him II. Such bread such eating III. Such man such eating IV. Such sences and instruments to apprehend him such eating V. Such end of our eating such eating LET Vs in the next place goe againe vnto Christ and aske and learne of him how we must eate this bread which came downe from heaven For q August in Ioh tract 27 Patitur enim nos non contradicentes sed nosse cupientes he beareth with vs when we aske of him not to contradict but to learne O ye that haue an eare to heare heare r Deut. 29.29 The secret things belong vnto the Lord our God Å¿ 1 Sam. 6.19 Looke not with the men of Bethshemesh into this Arke of the Lord t Iob. 33.13 He giueth not account of any of his matters u Deut. 29.29 But
the Sonnes of God even to them that beleeue on his Name This seemeth strange to flesh and blood which may aske u Aug. in Iohan trac 50. Quem tenebo absentem Quoâ—â—do â—â—anum in coeluÌ„mittam vt ibi sedentem teâ—eam fidem mitte tenuisti Whom shall I hold Is he not absent Is he not in heaven How shall I send my hand into heauen that I may hold him sitting there S. Austin answereth Send thy faith and thou hast taken hold of him 6. Such as is our palate wherwith we taste him such is our mouth wherewith we eate him x Psal 34.8 O taste and see that the Lord is good How y Iob. 34.3 The eare trieth words as the mouth tasteth meat So this bread which is the word of God a Ioh. 1.14 the word which was made flesh must be tasted with a spirituall taste breeding in Vs a delight of it as S. Basill writeth on the 33. Psalme And as Tertullian saith b Tertull. de Resurrect carnis c. 37. Proinde incausam vitae appetendus sermo deuor andus auditu ruminaÌ„dus intellectu side digerendus We must long after it devoure it with our eares ruminate it with our vnderstanding disgest it with our faith 7. Christ saith c loh 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him If then ye can know how he dwelleth in you and you in him ye may easily conclude that after the same manner ye eate him Saith not S. Paul that d Eph. 3.17 he dwelleth in our hearts by faith And S. Augustin * Aug. in Iohan. tract 26. Hoc est ergo manducare illam escam ilham bibere potum in Christo manere illum manentem in se habere that to eate him is to dwell in him and haue him dwelling in vs What is that but to beleeue in him He that beleeueth in him saith the same Doctor eateth him e Ibid. Qui credit in eum manducat Inuisibiliter saginatur quis inuisibiliter renascitur Infans intus est Novus intus est vbi nouellatur ibi satiatur He is fed inuisibly because he is borne againe inuisibly He is an infant inwardly He is new inwardly where he is renued there he is satisfied FINALLY Such as are the benefits and the ends of this eating such must it be For the meanes must be correspondent vnto their end And we may know of what kind the meane is by the end to which it is directed If the end of our eating be to strengthen our mortall bodies and to make them lustie tall big let vs open our mouthes sharpen our teeth inlarge our bellies But if this bread be as S. Bernard saith * Bernard in prologo de Coena dimini In ea mensa inuenies cibuÌ„ non ventris sed mentis food for our soules not for our bellies if by it our * 1 Cor. 15.44 naturall bodies must be made spirituall we must needs seeke a mouth in our soules to eate it spiritually That mouth is faith CHAPTER X. 1. Three reasons why Christ vsed the metaphores of bread and of eating II. Great instructions in both III. The metaphor of eating teacheth vs what preparation must goe before faith IV. And what is the nature of faith IF THIS be so say the Popish f Bellarm. de Euchar lib 1 cap. 5. § 8. Quis credar rem facillimam qualis est credere in ChristuÌ„ voluisse dominuÌ„ cum taÌ„to offendiculo discipuloruÌ„ innoluere tot abscurissinus metaphoria cum potuisset vno verborem totam declarare Doctours why did the Lord involue a most cleare and easie thing with so many metaphores and giue occasion of offence vnto his disciples For he might haue said in one word He that beleeveth on me I answere 1. that the Lord spake so vnto them because he desired to stir vp in them a spirituall desire of a more excellent bread then that was for which they followed him as I haue said in the exposition of the first part of this Verse 2. Such metaphores of eating and drinking were not vncouth vnto them for they are frequent in the old Testament But they had a loathing of heavenly meats and therefore they tooke exceptions against his person when he spake of them and would not vnderstand him as it is written g Psal 36.3 The wicked hath left off to be wise and to doe good 3. Metaphores and similitudes are more popular then words which are proper because that by the likenesse of earthly things apprehended by the outward sences they make heavenly and spiritual things to come into the mind and thus are most fit for the instruction of those which being more dul haue need of milke and not of strong meate II. FOR EXAMPLE when Christ calleth himselfe the living bread there is greater instruction and comfort in that similitude then if he had called himselfe the Saviour of the world Because the vse of bread is to nourish and to feed and thereby we learne that Christ is come downe from heaven to be the true food and life of our foules Likewise when he exhorteth vs to eate of this bread he giveth vs a more large and full instruction then we could haue received if he had onely exhorted vs to beleeue in him Because this one word of eating teacheth vs how we must be prepared before we can beleeue in Christ and what is the true action and nature of faith whereby we beleeue in him III. As FOR the preparation we know by daily experience that he that is to eate must haue an emptie belly know and feele the need he hath of meate and hunger and thirst after it h Pro. 27.7 The full soule loatheth an honey-combe but to the hungry soule every bitter thing is sweet Even so before we can beleeue in Christ we must know and feele out owne indigence and the need we haue of his grace that we may be able to say to God i Psal 84.2 My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh cryeth out for the living God If this preparation be in you ye haue your comfort in these words of Christ k Math. 5.6 Blessed are they which doe hunger and thirst after righteousnesse for they shall be filled For without it there is no comming vnto Christ and therefore no comfort from him Doth he not cry l Ioh. 7.37 If any man thirst let him come vnto me and drinke Can we go vnto him Can we drinke of the fulnesse of grace which is in him till we thirst after him IV. BEING thus prepared by hunger and thirst we must take the meate which we long for worke it with our teeth receiue it into our stomackes disgest it there till it be turned into our blood flesh and by a true transsubstantiation repaire restore our decaying bodies All that
those things which are revealed belong vnto vs and to our children for ever that we may doe all the words of this Law Conformably whervnto an ancient hath said wisely x Ambros de Vocat Gent. lib. 1. cap. 7. Quae deus occulta esse voluit non sunt scrutanda quae auteÌ„ manifesta fecit non sunt neganda ne in illis illi citè euriosi istis damnabiliter inueniamur ingrati that those things which GOD will haue to be hid must not be searched and those which he hath made manifest must not be denyed least in those we be found vnlawfully curious and in this be condemned as vnthankfull Of these things is the manner of the eating of the bread which came down from heaven FIRST Such as the bread is and as it is given to be eaten so must it be eaten If it be come downe from heaven from heaven also must come the mouth that eateth it If it be given vnto vs by the holy Spirit the mouth which receiveth it must be a spirituall mouth If Christ who is this bread giveth himselfe vnto vs as dead haue we any mouth that can eate him so but the mouth of the soule This is his own doctrine For after he had said Take ye eate ye This is my body he shews how we must eate him saying doe this in remembrance of me These words saith y August de Doct. Christ lib 3. cap. 15. Figura est ergopracipiens passioni domini esse coÌ„municandum suaniter at que vtiliter recoÌ„denduÌ„ in memoria quod pro nobis caro eius crucifixa vulnerata est Augustin are a figure commanding vs to communicate to his passion and to record profitably that his flesh was crucified and wounded for vs which we cannot do but by an action of the soule SECONDLY Such man such eating If he who eateth Christ be nothing but a naturall man let him eate and drinke with his naturall organes But if Christ be meate for Christians if the Christian be z Eph. 4.24 a new man a 1 Cor. 2.1 a spirituall man b RoÌ„ 2.19 Rom. 7.22 an inward man if all his organes be spirituall and inward shall we not say truly with S. Augustin that he he alone eateth Christ c August in Ioh. tract 26 in verba Vt si quis manducat ex ipso non meriatur Quiâ— manducat intus nonforis qui maÌ„ducat in corde non qui pren it deâ—â—e that eateth inwardly not outwardly who eateth in his heart not he that thrufteth his tooth into the Sacrament THIRDLY to apply this to all the sences and parts of the inward man Christ saith d Math. 5.8 blessed are they which doe hunger and thirst after righteousnes Is not he he himselfe e Ier. 23.26 THE LORD OVR RIGHTEOVSNES Such then as is our hungring and thirsting after him such is our eating of him If this hunger be in our stomackes if this thirst be in our throates then let vs satisfie our gnawing stomacks with him let vs drinke him with our throates But if this hunger and thirst be proper to the soule as David saith f Psal 42 2. As the Hart panteth after the water brookes so panteth my scale after thee O God My soule thirsteth for God for the living God What can the eating of his flesh be but as S. g Cyprian de Coena domini Esus igitur carnis huius quaedam auiditas est quoddam desiderium manendi in ipso Cyprian saith a certaine greedinesse and eager desire to abide in him Such as are our eyes wherewith we see him such is our mouth wherewith we eate him If we see him with our bodily eyes with our bodily mouth we must eate him But he expoundeth our seeing of him by our beleeving in him saying h Ioh 6.40 This is the will of him that sent me that every one which seeth the Sonne and beleeveth on him may haue everlasting life Therefore I say that to beleeue in him is to eate him He said to the belly-god Iewe i Ioh 6.27.28.29 Labour not for the meate which perisheth but for that which endureth vnto everlasting life O Lord we aske of thee as the Iewes did What shall we doe that we may worke the workes of God for such as is our labouring for this meat such is our eating thereof And thou answerest O Lord This is the worke of God that ye beleeue on him whom he hath sent k August in Ioh. tract 25 Hoc est ergo manducare â—ibum qui non perit sed qui permanet in vitam aeternam Vt quid paras ventrem dentes crede mandacasti This then also saith S. Austin is to eate the meate which perisheth not but endureth vnto everlasting life For what vse makest thou readie thy teeth and thy belly Beleeue and thou hast eaten him 4. l 2 Cor. 5.16 We know him no more after the slesh For m Vers 6. we are absent from the Lord. And neverthelesse he saith n Ioh. 6.37 All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out Such then as are our seete wherewith we goe vnto him such is our eating of him Goe we vnto him with our bodily feete When he was in the world many did walke with him in their bodies to whom he said o Ioh. 5.40 Ye will not come to me that ye might haue life shewing that even then when they were present with him in body they were absent from him because they beleeved not in him For p 2 Cor. 5.7 we walke by faith not by sight Therefore the Centurien abiding at home in his body went abroad vnto him with his faith and said vnto him q Luk. 7.6.7.8.9 Lord trouble not thy selfe For I am not worthy that thou shouldest enter vnder my roofe Wherefore neither thought I my selfe worthy to come vnto thee but say the word and my seruant shall be healed And to that faith which did not regard the bodily presence of the Lord the Lord gaue this commendation I haue not found so great faith no not in Israell Christ himselfe saith that to goe thus vnto him is to eate him r Ioh. 6.35 I am faith he the bread of life He that commeth to me shall neuer hunger and he that beleeveth on me shall neuer thirst In stead of eating he putteth comming in stead of drinking he putteth beleeving because the eating of him is to come to him the drinking of him is to beleeue in him And these two are one Å¿ August de verbis domini serm 2. Vbi credis ibi venis Where thou beleevest there thou commest 5. Such hands to receiue him such mouth to eate him The hand wherewith we receiue him is the hand of faith as it is written t Ioh. 1.12 As many as received him to them gaue he power to become