divels verse 20 21. Neither indeed can there be any communion between Christ and Belial now they might possibly except Though they did eat of things sacrificed to Idols yet they did not beleeve they had any communion with divels or that they were in so doing made partakers of the table of divels The Apostle answers that reply by a double argument The one taken from Israel after the flesh which did still observe the ceremonies of the Law and the legall sacrifices are not they which eat of the sacrifices partakers of the Altar verse 18. and if of the Altar then of the Idol which is over the Altar and though the Idol be nothing yet of the Divell to whom the Gentiles sacrifice in the Idol verse 19. The other argument taken from the Christians which are after the spirit which have an Altar too Heb. 13. 10. though only mysticall and far superiour to theirs because more spirituall of which they which are partakers all worthy receivers have a communion with the things signified upon the Altar The Corinthians themselves were not ignorant of that the Apostle speaketh unto them as men that understood it was so verse 15. he carries it not out upon his own authority buâ— with their knowledge and assent The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Christ and if there be communion in these there is communion in those if with God and Christ in his Altars then with the Idoll and the Devill in his Altars This is the coherence and the inference of the Text. This being already affirmed by the Apostle and acknowledged by the Corinthians for his interrogation is it not is Emphatica affirmatio the whole argument is grounded upon an Hypothesis which must not be denied we maâ—e no more work to prove it but waite upon the Holy Ghosts further illustration of it as he shall enable me and your patience permit There is one word for the most part praedominant in every Text in this the word Communion is it it is the chief veine in the body of it and runs through every line and part and it is very fit for the season Communion now especially to be spoken of when there is so much need of Communion when faction and division have made the thoughts of our hearts otherwise too great there to have some thoughts of communion That you may know what it is the better you may consider three Communions in the Text they make each of 3 Communions them a severall part The first is Sacramentall between the signs and the things signed 1 Calicis The Cup of blessing which we blesse is it not the Communion of the bloud of Christ The second is the Spirituall between the things signed and the 2 Capitis receivers We are all partakers of one bread which though last in the Text is the second to be inserted because by the Apostle it is made the cause of The third Communion which is mysticall between the receivers 3 Corporis and themselves one with another for we that are many are one bread and one body or to read the words more agreeable to the originall and therein I have the judgement of Beza Because there is but one bread we that are many are one body The first of these is peculiar to the season the Sacrament at the solemnity of the Sacrament and the ground of the other two For first there is Communio Calicis and from thence springs the second our Communion with Christ which is Capitis and the third our communion one with another which is Coâ—poris Saint Austine affirms them all Sacramentum Pietatis vinculum charitatis signum unitatis in Johan Tract 27. I call them all Communions because they are all cum unione and where there is union there needs must be communion Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall be sayd only of the first which is Sacramentall and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other which is mysticall yet they are made to differ but as the effect and the cause the ancient translations know no difference between them these last ought to have as full and as firm communion as the first the end of that being to effect these the Sacramentall Communion for our spirituall which is with Christ our head and for our mysticall which is with one another our body Ideo institutum ut corpus in terris capiti quod est in Coelis coadunetur Aug. Ser. 28. in Erem I begin with the first Communio Calicis the Sacramentall Communion and that because it is the seale of all the rest the cement of all our 2 Calicis Communions the Union of Communion The Cup of blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we break c. Now a Communioniâ—s rightly defined a relation between two or 2 Paciâ— union of two or more in one thing which is common In the sacrament are two things 1 The signes 2 The things figned These two by the 1 Outward signe vertue of Divine operation are made one and thence is the Sacrament rightly styled A Communion untill this Union come there is no Communion at all res terrena Coelestis which Iraeneus makes the parts of the Sacrament never come together they are at distance look how high the heaven is from the earth nec verit as signo nec virtus Sacramento saith Cyprian till they meet in one conjunction no truth there 2 I ward gracâ— in the signe no mercy here from the things signed till mercy and truth both meet all the vertue in the Sacrament is in the Union of the parts and when that Union is there is then a Communion Take we a view of the parts we must know them first before we can say any thing of their Union or of the Communion of them The first is res terrena the outward and visible signe which is in 1 Ouâ—waâ—d fight effect but one though in number two even as the thing signed one invisible grace or as St. Bern saith rather unus Christus in quo est omnis gratia formally the signes and the things figned are but one but materially two saith the School They are two in number so delivered by Christ at the first Institution so exhibited by the Apostle at the reinstauration and so received by our Church and all places where rightly received at the Solemnization and these two severally considered and not joyntly the Bread asunder from the Wine the better to illustrate the death and passion of our Saviour which was in the separation of his Blood which is the life from the Body but after they are received they come together again as they did this day the Resurrection Christ now dying no more The Commemoration is of Christs death butthe Communion of
of one Bread There are foure sorts of unions both Scriptures and Fathers use to Illustrate First Eternall between the Father and the Sonne Secondly Hypostaticall between the divine nature and humane Thirdly Conjugall and Matrimoâ—iall between husband and wife Fourthly Allegoricall as between the Vine and branch between Head and Members between Bread and the receivers each would afford matter for a Sermon I must insist only on that last That which we eate turns in carnem sanguinem alimentum fit alitum if so be it be digested first else it doth not Cibus Iadigestus famem satiat animalem non naturalem It comes not into union with the body by which it might grow stronger but is forceably cast out though it stay the stomack for a time So it is in our spirituall food they which know not how to digest it by faith have their appetite staid not their groweth and strength augmented but if it be digested it comes into one it becomes one with us Thus are Christ and we made one We have the Symboll the Sacrament the Seal of it of which we all eate and wherefore do we eate but ut uniamur What is more ours then that we have eaten A neerer Symboll could not possibly be thought on of our incorporation and making one with him and yet St Bernard saith more Et manducat nos mâ—mducatur à nobis quo arctiùs illi astringamur In one and the same action he feeds on us we feed on him his joy fills us our faith feeds him his body his bloud his suffâ—rings his righteousnesse are meat and drink to us our faith our repentance our obedience our salvation are meat and drink to him and those are one though the comparison be without compaâ—isâ—n yet our Saviour himself prayes it may be so John 17. St Bernard proves it is so between Christ and us we one with him abiding by faith and love he one with us aâ—iding by peace and truth yet not in that manner one as they are the dâ—fferâ—nce of our nature and substance still remains which are one in the Father and the Sonne only the diversity of our a Non câ—hrrent aâ—essennarum sed coâ—tinentia voluntarâ—m Lern. wills reconciled makes us one one with the Father and the Sonne and so one ut Deus homo unus spiritus certa absoluta veritate dicantur si sibi glutino amoriâ— inbâ—reant So sure are we one so reall is our spirituall Union with Christ our Head if we eat the Bread if we digest it we are sure of it in reason that we eat is the same with us in Religion it is so too and eat it we do we all are partakers of one Bread That this union is we are sure of the Scripture every where beareth witnesse of it we could not be branches he the Vine not members he the head not pretious stones built upon him he the foundation the cheif corner stone we need not eat his flâ—sh nor drink his bloud the Cup which we blesse need not be the Communion of his Bloud the Bread which we break the Communion of his Body no Communion at all indeed but for this union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be spared but for this ut uniamur it is the signe of it the seal of it the ground of it the cause of it ut corpus in terris capiti in caelis to make them one to make this union between Christ and us Christus erat faciens utrumque in unum Christs whole work was to do this to make us one our nature one in the Hypostaticall union our persons one in the spirituall nec prâ—judicat rerum pluralitas huic unitati for we that are many are one bread and one body one bread partaking all of one bread one body united all to one head one signe one thing we all though never so many partake of it All the beleevers bad one heart and one minde Acts 4. All of them are joyned into one head That this is that was the first I have been the longer because it is a matter of so much importance and not so easily conceived all our hope of that union Quae glorificat which the blessed Angels and Saints enjoy consists in this our spirituall union quae justificat which is with Christ by faith illa praemium haec meritum est saith Bernard all curâ—m rit is to be joyned with Christ There is yet another work to be done to make this appear else non apparentis non existentis eadem est ratio as good not be at all And yet appear we cannot make it to the eye of sence Caput in 2 Cognosci coelis corpus in terris est it is much too weak to be able to ken so farre neither indeed is it necessary that the hand or foot should see the heal if they feel it if they finde the use and benefit of it that will be appearance enough to them and that is to be had of him Two wayes it will appear 1. By that which the head is to the body 2 Wayes 2. By that the body is to the head There are foure things required to our head all four to be known 4 Wayes of him That it be 1. Verum 2. Perfectum 3. Vnicum 4. Peâ—petuum Christ is all these unto the body 1. Verum of the same nature with the body not like Nabuchadnezzars 1 Verâ—â— Image whose head was of Gold the breasts of Silver the thighes of Brassâ— the feet of Iron and Clay And that he might be of the same nature you know he took upon him our nature and therefore God saith the Apostle hath made him head of the Church Ephes 1. and that he is of the same nature appears First by his suffering for us he had not what to offer till he had Corpus aptatum Heb. 10. he had not been the Saviour of the body if he had not had that Tolle caruem Christi praesta quid Deus redemit saith Tertullian to Marcion He redeemed not the Angels quia non assumpsit he took not upon him their nature Secondly By his suffâ—riâ—g with us therefore saith the Apostle it behoved him to be in all things like his brethren that he might be a mercifull high Priâ—st And again that by the things which he suffered when he was tâ—mpted he might succour them that are tempted for he is not an high Priest which may not be touched with our infirmities when he cryed out upon the way Saul Saul why peâ—secutest thou me he was neerly touched he could not be an head if he had not this a sence of the bodies griâ—vances Secondly Again to make him a true head he must be united to the body An head sâ—vered from the body is not the head as good no head at all a wrong head set on a right head cut off are much a like the Joynts and Ligaments and Nerves are all for that end
receiver comes along cum pane Domini They that eate of the Sacrifices are partakers of the Altar is a Proposition unquestionably true and then by consequence if they partake of one Bread they also partake of one Body and of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my Text. We are all partakers of one Bread And it needs not trouble us that the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when before it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Communion but partaking hâ—re as if the Communion between the signes and the things signed were fuller then it is between the receivers and them Take one as the effâ—ct and the other as the cause so Beza will have it because by the partaking of the Bread we come into the society and Communion of Christ So the Apostle seems to intend it we are one body one with him because we are all partakers of one Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symbolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rerum we place not our Union with Christ in participation but in the effect of that which is Communion we fetch it thence not seat it there and as from Christs participation with our nature where the Apostle useth the same word because the Children were partakers of flâ—sh and bloud he also likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took part Heb. 2. 14. did result the Hypostaticall Union of our nature with him So from our participation of one Bread the Symboll of the Sacrament of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth result the spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Union of his person with us Saint Ambrose upon my Text saith it non participatione taniùn acceptatione sed Vnitate Communicamus Quemadmodum enim corpus unicum est Christo ita nos per hunc panem unione conjungimur So that though not in that the act of partaking of that one Bread yet by that we come to the Communion of Christ though the Bread be but the Symboll of this Society yet upon the partaking of that we come into the Communion of the thing it sâ—lf which is signed by it so that there is full out as firm Communion hence as was before And being a Communion between Christ and us we call it rightly Communio Capitis in the Allegory of a Body which the Apostle heâ—r alludes unto Christ will not away with any other place then the head in the Body Mysticall the supream Head In all other Allegories as of the Vine and the branches he will be the Râ—ot which bears all Rom. 11. 18 and Radix arboris Caput est of the family he the Master and Dominus is ever Capuâ— domus In the Building caput Anguli in the Book in Capite libri and our tenour if it be right must hold in Capite too All the Communion we have with him depends upon this Relation and it is enough we need desire no more Communio Capitis is neer enough This Communion of the Head with the Body is neither Physicall nor Corporall but Spirituall the naturall man cannot perceive it how the Head in Heaven may be united to a Body in Earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a riddle to humane reason Who shall fetch down Christ from above or if he must be above still Quomodo tenebâ— absentem saith Saint Austen in the person of a naturall man This is chiefly to be explained and about it two things 1. What this Union is 2 Parts 2. Wherein it doth appear 1. Esse 2. Cognosci are the materiall points about it 1. It is Spirituall the eye of Faith and not of Sence can discern 1 Esse it Mitte manum fidei tractasti saith Austen in answer to Quomodo tenebo absentem That there is a Union a being one with Christ is plain from that prayer of our Saviour for his Disciples and not for them only but for all beleevers Father I pray thee that they may be one in us as thou art one in me and I in thee John 17. 21. but that being one is tantiâ—m spiritu fide saith Maldonate and that sicut there is not aequalitis but cujusdam similitudinis saith Chrysostome for â—ssentiall Union which is eternall between the Father and the Son or Hypostaticall Union which is substantiall between the Sonne and our nature it cannot be our personall Union is spirituall and no more Spirituall because it is wrought by the Spirit Faith is the fruit of Spirit and it is that which is the very essence of this Union the neerest symbolically quality that can be between Christ and us In every Union of naturall things vis unitiva some quality or other there must be by which they agree in one something Medie Naturae Fire and water can never be reconciled alone because they have none in that greatest union of all of God and Man Christ himself was factus Mediae Naturae a Mediator Earth and Heaven had never met but by his being exalted in Medium locum the Crosse was between both and Heaven there was content to stoop lowest Earth being able to rise no higher In this Union of our persons with Christ cum Capite Faith is that vis unitiva the Cement by which Caput Anguli is joyned to the building and yet that is but a conjunction no thing is conveyed into the other parts from it it is therefore more the Ligament and sinew by which the Head is united to the Body and thorow which is conveyed all the benefit of being and motion to the members Similitudo imaginis that likenesse after which man was created had united him to God but that was so defaced by the fall God knew him not for his Creature nothing like in the world was left all similitude between God and him lost till Christ repayred that Image again washt it with his Bloud and set Faith in the face of it by that they may meet there is something like to bring them into liking to make an union Neither is this Imaginary a device for speculation but reall spirituall things have the best and truest reality in them The Fathers Illustrate it divers wayes as fire is united to red hot Iron actually and virtually both it is no where more visible more powerfull for the time as the Beams of the Son are united to the ayre as Wine and water contemperated and mixt together as wax to wax and made into one lump The Apostle giveth a plain instance he that is coupled with an Harlot is one body Erunt duo in carne una is the cousummation of marriage in that sence it is called a Mystery between Christ and his Church So he that is joyned unto Christ is one Spirit One Spirit is but Metalepsis one spirituall body is the meaning Faith on our parts the Spirit on his part concurre and make a union You may see more the ground of this will confirme the truth of it and it is in the words of the Text. We are all partakers
unitur corpus Christi sicut panis though the manner differ This corporally the bread is that spiritually Christ is It concerns us much then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse participes ut simus consortes to be of the Communion that which is Sacramentall to be of it to be at it to eat to eat often that we may be of this union with Christ here quae justificat which will bring us to that quae glorificat our blessed union with God hereafter Whither he bring us all Amen THE FIFTH SERMON 1 COR. 10. 17. We that are many are one Bread and one Body WE are still upon this theam Bonum est nobis esse hic therefore what the Apostles would we have done Aedificavimus tria Tabernacula We have staid a time in two of them we must not dwell there Tents are not for mansions we must remove to the third Communio corporis which is mysticall will now take up our Communio Corporâ—s employment Yet we pitch this upon the same ground we did the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is still causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our spirituall Communion which is capitis our mysticall Communion which is corporis spring from thence from the Sacramentall which is calicis we are one bread and one body because we are all partakers of one bread One body there it is we need not seek it by induction from the Text which is there literally as we did the other our Communion with Christ cum capite that was as much intended as truly effected as this though not so fully expressed And that must have been first if not for honour which is ever due to the head yet for necessity we must have premised that there could be no talk of the members growing into one body if they be not first united into one head and in this sence Christ is caput Ecclesiae because all begin there as the branches at the root if they be not held to it by Ligaments and Nerves the skin the flesh and the veins never grow to them never feed and nourish them But we have done with that and now the body in its right place comes next to be thought on One body is but one term of the Communion duas oportet esse essentias ad minus ut sit Communio seu unitio two at least are required to all relation the Relatum is one but the correlata are many as many as we are many there are many members but one body though we retain unity there for the body can be but one yet we must admit of Multiplicity here the members must be many Si omnia essent unum membrum ubi corpus saith the Apostle and so they are in the Text. We that are many are one Body The ground of this Relation is necessarily to be thought on to make it up and it comes into the Text one Bread that is it the Sacramentall Communion is the cause of the Mysticall that hath ever been considered in all the parts of the Text and the Apostle will not have it left out here two wayes it comes to be considered 1. As it is the signe of it bread of the body one bread of one body signum unitatis Saint Austin calls it for many grains go to make up that many members to make up this Bread and Wine both of them ex multis rediguntur in unum so we that are many are one body this is Sacramentall and if we read the Text right as both the Originall hath it and all the Ancient both Translators and Expositors render it t is thus for there is one bread we also that are many are one body one as that is one say Chrysostome and Ambrose c. Yet I doubt not but a good Spirit moved our modern Translators to render it as my Text reads it We that are many are one bread and one body one bread first because we all eat of one bread and vi fidei are in a manner become one with that as alimentum Alitum are one and one body by virtue of that one bread spiritually one body mystically yet the other is easier lesse strained and therefore we will keep to that 2. It is not only as a signe but also as a cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a causall because that is but one the bread as the Paschall Lamb was but one to all the house of Israel one in a Mysticall and Spirituall sence though Numerically many and we all partake of this one all the Church of God all over the world partakes of one and the same bread in civill commerce to eat of one bread at one board hath ever been a pledge of unity and concord so it is in our mysticall society we are all of one Corporation one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we all partake of one bread All these will come to be considered in their places We begin with the Text The Correlatives We that are many To the Church at Corinth are the words directed but may be assumed by us by all that are in the Church of God wheresoever they be place and time matter not in this matter nos illi multi so Beza reads it we are those many We the Jews and Turks cannot read this Text illi multi t is true too many they are but such which come together into one they are not materialls of this building not sheep of this flock not grains of this bread not members of this body at the best they are but of those other sheep our Saviour speaks of Qui non sunt hujus Ovilis or nondum sunt in Gods good time they may be brought but as yet are not Besides them the Schismatiques cannot read it illi multi many they are so many as that the world wonders at it The Arians and Donatisâ—s never overspread the East and West part of the Church more in their times then these in ours Like Egypts frogs the whole Land is full of their croakings But yet they are many still there is some good in that they come not into one Quot homines tot sententiae their perpetuall differences among themselves shew they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not animated with one Spirit they would be fearfull to the whole Church if they could be that and like the Cake of Barly in the seventh of Judges they might tumble down into the Hosts and Armies of Israel and overturn them but that they cannot be their Cake which a flash of zeal hath heated will prove dough or rather like grains not ground they will not be kneaded or knit into one Loaf if at any time they come together it is with the sowre leaven of malice and uncharitablenesse or of hereticall and Pharisaicall doctrines the Leaven of the Law which was to be cast out not with the Leaven of the Gospel the