them Here is manifestly a double making of these twaine one 1. The one exprest in time past the other as to come and to be perfected 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who hath made both one v. 14. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} having abolisht v. 15. in his owne flesh personally 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That he might make both one The first antecedent and already done the other consequent and to be accomplisht the latter distinguisht from the former as the consequent or effect from its cause He hath made both one THAT HE MIGHT create both one into one new man the influence and vertue of the first bringing about the latter And 2. accordingly in the Originall these two are further distinguished by words of a different import though our Translation hath taken no notice of it but hath folded them up each under one and the same word making one so making them one indeed But the first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} making one v. 14. is of a more large signification and is appliable and extendible to expresse as here also it is intended a virtuall influentiall making Us one in his own person afore we are made one in our selves The latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more restrictive properly and strictly signifies Creation CREATING both one or making both one by a new creation And therefore IN ONE NEW MAN is added as the product of this second kind of making and this imports a physicall efficiency and working upon us a moulding and forming us by creation into this onenesse among our selves although the mould in which this latter is wrought and cast is his person also in himselfe Yet not in himselfe considered personally and alone but as uniting us to himselfe and so working upon us concretely through in and by himselfe And therefore 3. they differ the first being performed in himselfe singly personally when he was in this world and especially on the Crosse and is therefore exprest as past Hath made one as a businesse done and perfected already as much in respect of such a way making one as ever it shall be The other to be effected afterwards in us in our severall ages and by degrees as the new Creature is that he might create of two one new man To illustrate the difference of these two makings one but in one parallel instance although the like duplicate is found and distinction holds in all kind of works done in us and for us by Christ because it is the next akin to this The parallel is that of Reconciliation or making peace betweene God and the Saints These two workes as they are the neerest twins of all other done for us by Christ so are they herein exactly parallel and alike Now unto the accomplishment of our reconciliation with God a double reconciliation is necessary The one wrought out of us in Christs person for us God was in Christ reconciling the world The other in us We beseech you to be reconciled to God 1 Cor. 5. 19 20. The like holds in this our Reconciliation Mutuall Or to set the likenesse of these Gemelli to your view in another glasse that is another Scripture that gives forth the neernesse of the resemblance of this sort of Reconciliation in parallel words and lines to those in the text it is 1 Coloss. 20. He sayes first Christ having made peace by the bloud of his Crosse to reconcile all to himselfe this is a work already done and done FOR ALL at once meritoriously and representatively as there it followes In the body of his flesh through death v. 22. After which he speakes of another reconciliation of us wrought in us towards God too in these words And you that were enemies hath he NOVV reconciled This latter therefore wrought since and after the former was perfected as the effect of it The very same or like here you have expressed of that reconciliation or making one of the Saints mutually which we have in hand 1. He hath made both one v. 14. in his flesh v. 15. in one body by the Crosse v. 16. thus meritoriously and representatively 2. That he might create of twaine in one new man so efficiently Both must goe in their severall seasons and successions to the effecting thereof or there would not be peace I have given you the grounds for these generall heads out of the text I come to such particular branches of each as into which the text also spreads it selfe and is a roote unto them 1 SECTION Two Branches of what Christ did in his own person On the Crosse to reconcile the Saints 1. By way of sacrifice and taking on him their enmities 2. Of representation in one body in himselfe THat which is proper as was said to this PART is What hath beene done in Christs own person The particulars hereof are two which I find in the text to the materialls of which I confine my selfe and shall take them in that order in which they lye 1. By way of sacrifice having taken on him before God the enmities of both against each other and so offering up his flesh as a sacrifice for both The 2. By a voluntary assuming and gathering the persons of all the Elect into one BODY in himselfe he representing and sustaining their persons and so in one body reconciling them unto God Both are expressely and distinctly mentioned The first in these words Having abolisht the enmity namely between them in his flesh which flesh taking on him their enmities was made a sacrifice on the Crosse therefore v. 16. By the Crosse is added The second in these words That he might reconcile both to God in one body and though both these were performed at once and by one individuall act yet that act is to be lookt at as having these two distinct considerations concurring in it And the first in order of nature making way for the second as in opening the connexion of v. 15 and 16. I have already shewed I must handle them therefore each apart How Christs offering himselfe up as a sacrifice to God and his standing as a common person in our stead before God should abolish all our enmities against God himselfe and reconcile us unto him This is ordinarily and generally apprehended and were proper to speake of if our reconciliation to God himselfe had beene the theme set out to be treated of But how these very same acts and transactions of Christ should together therewith conduce to our reconciliation one with another this onely is genuine at this time and to be eyed as the direct and proper levell of what doth ensue although even this is so involved with that other that this cannot be explicated without supposing and glancing thereat this but to set and keepe the Readers eye steady upon the single marke aymed at 1. Branch Two things to explicate the first Branch 1. That Christs offering himselfe was
intended as a sacrifice for Enmities betweene the Saints as well as against God TWo things are distinctly to be spoken unto for the clearing of these things 1. That the offering up Christs flesh on the Crosse was intended as a sacrifice as well for our reconciliation mutuall as for reconciliation with God 2. How according to the analogy of the ends use and intent of sacrifices of old the offering up of Christs flesh should be intended and directed as a sacrifice to take away these our owne enmities and make peace and friendship amongst our selves For the first which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of this point That as a sacrifice it was so intended the whole frame and contexture of these words doth evince it 1. When he sayes v. 15. That he hath abolisht the enmity in his flesh he doth undeniably intend that enmity which was betweene these twaine the Jew and Gentile this hath beene proved afore and therefore he is found particularly to instance in the rites of the ceremoniall Law which by a metonymie he calls the enmity as the outward occasion of that bitter enmity in each others hearts Now then 2. That this enmity was taken away by his flesh as a sacrifice First The laying together the phrases of the Text evinceth it as when he sayes He hath abolisht this enmity in his flesh 1. In saying the enmity in his flesh it necessarily imports his having taken that enmity in or upon his owne flesh to answer for it in their stead Even as well as when in the 16. verse he is said to have slaine the enmity namely against God in himselfe thereby is intended that he tooke that enmity on himselfe undertaking to pacify and allay and by being himselfe slaine to slay it 2. In saying in the time past that he hath abolisht it in his flesh this notes out a virtuall act perfectly done and past as in him by vertue of which it is to be destroyed actually in us after Unto which 3. adde that in the 16. v. there is an additionall word By the Crosse put in which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or in common is to be referrd to the abolishing of this enmity in his flesh v. 15. and reconciling us mutually as well as to the slaying of the enmity against God mentioned v. 16. as that which equally and alike shewes the way how we are to understand that in his flesh he hath perfectly abolisht both these enmities namely by taking on his flesh that enmity and offering it up upon the Crosse as a sacrifice for it For to say by the Crosse or by the sacrifice of himselfe on the Crosse is all one so as what the one verse wants the other supplies In his flesh sayes the 15. v. By the Crosse sayes the 16. and which will warrant this we have elswhere both put together 1 Coloss. 20 22. By the bloud of his Crosse in the body of his flesh through death 2. The paralleling this place with that of the 2 Coloss. argues this The enmity here instanced in by a metonymie is the rites of the ceremoniall Law which he is sayd to have made voyd or weake Thus expressely v. 15. Having abolisht in his flesh the enmity the Law of Commandements in Ordinances Now the abolishing thereof is in that second to the Colossians expressely said to have beene by the sacrifice of His Flesh on the Crosse or which is all one That by His being nayled to the Crosse He nayled it to His Crosse Coloss. 2. 14. Blotting out the hand-writing of Ordinances that was against us and tooke it out of the way NAYLING IT TO HIS CROSSE which fully accords with this Text He abolisht it in his Flesh by the Crosse Lastly for a winding up of this The parallel which the Apostle observeth in his Discourse betweene his effecting our Peace and Reconciliation with God and this our Peace and Reconciliation one with another will induce to it He being first alike in common termed our peace v. 14. in respect to either Then to demonstrate each apart a double enmity as I observed at first is distinctly and apart mentioned by him The one v. 15. the other v. 16. Of the one he sayes he hath abolisht of the other hee hath slaine it of the one he sayes he hath abolisht it in His Flesh of the other in himselfe as the Greeke hath it v. 16. And so those words by the Crosse are common to each As those first words He is our Peace were to all that followed And so as the Parallel hath hitherto run along in these particulars so it holds on that looke How in this or by what way He slew the enmity betwixt God and us on the Crosse by the same way he abolisht the enmity betweene the Jew and Gentile or the people of God mutually But he slew the enmity betweene God and us on the Crosse by taking those our enmities against God on Himselfe and they being found on him he was slaine and sacrificed for them on the Crosse and thereby slew them and reconciled us to God In like manner then it is to be understood that HE first tooke all our enmities against one another on His Flesh in His Flesh sayes the Text and it was the generall intent of Sacrifices to be offred up for what was layd upon them or reckoned to them And so our enmities being there all found in His Flesh that Flesh was offred up for them and so they were all dissolved and abolisht and made weak as the Text speaks of them in his being dissolved or made weake as the 2 Cor. 13. and Phil. 3. speakes in like manner of him So then as there was a double enmity and a double slaying which the Apostle mentions so there must be in this one Sacrifice a double consideration in the intention thereof It is a Sacrifice serving at once to slay abolish both the one and the other he being in common alike and indifferently termed Our peace as in relation unto either there being nothing also done for us by Christ but the like was first done on Himselfe The second thing to explicate the first Branch That one end or Use of Sacrifices both among Jewes and Gentiles was to ratifie peace betweene Man and Man as truly as betweene God and Man and that Christs Sacrifice holds an Analogie herein to other Sacrifices THis being cleared I come to the second the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} namely to demonstrate how according to the Analogy of the ends and use of sacrificing of old in the shadow Christs Sacrifice was likewise intended and directed to make peace betweene Man and Man Jew and Gentile as truly and as genuinely as betweene God and Man For the illustration of this we must know and consider that of old Feuds or enmities betweene Man and Man were removed and put to an end by Sacrifice and also leagues of amity and friendship even
met representing them equally and alike unto God and so reconciled them to God in one body As you heard he bore their enmities in his flesh and so abolisht them so withall He bore their persons considered as one collective body and under that consideration reconciled them to God And this superadds to the former consideration of being a Sacrifice for their enmities mutually for that he might have been and have performed it for each of their persons considered singly and apart But further we see Hee was pleased to gather them into one body in Himselfe If you aske me where and when this Representation of all the Saints was by Christ more especially made and when it was they were lookt at by God as one body The text tells us ON THE CROSSE By which He thus reconciled us to God in one body I will not now insist on that which at first to make my way cleare I was so large upon That that kind of reconciliation of us wrought by Christ for us on the Crosse is here intended to all which this may be added That it was that Reconciliation which at once tooke in and comprehended all both Jew and Gentile in all ages into one body which was never yet since actually done but therefore then was done in himselfe That which is now onely left for clearing my way is the opening the import of those words in one body which clause is that I take for my foundation of this second Paragraph There is a question among interpreters whether by this one body in the text be meant the Church onely considered as one mysticall body in Christ or onely the body and humane Nature of Jesus Christ Himselfe hanging upon the Crosse I would to reconcile both senses take in both as conducing to the reconciliation of us 1. Supposing which is necessary Christs person His humane nature or His Flesh v. 15. to be the Ubi the substratum the meeting place and Randezvouz of this other great body of the Elect where this whole company appeared and was represented so to be reconciled unto God For indeed what the Apostle mentions here apart and at distance each from other His Flesh v. 15. and Body v. 16. these elsewhere he brings together 1 Coll. 22. Having made peace IN THE BODY OF HIS FLESH through death Which body as hanging on the Crosse was 2 cloathed upon when most naked with this other body which He Himselfe tooke on Him to sustaine and represent and to stand in their stead even the whole body of His Elect His body personally His becoming by representation one with that His other body mystically His In sum in the body of Christ personall as the body representing the whole body of Christ mysticall as the body represented was met in one afore God and unto God And in that one body of Christ personall were all these persons thus represented reconciled unto God together as in one body by vertue of this Representation V. SECTION The influence That our being reconciled to God IN ONE BODY hath into our reconciliation mutuall in two eminent respects IF any shall aske what influence and virtue this their being considered as one body met in His body and under that consideration reconciled to God hath into their reconciliation one to another I answer much every way neither is it mentioned last as last in order but as the foundation of all other considerations thereto belonging 1. In that they were thus all once met in one body in the body of Christ both in his intendment and his Fathers view This consideration if no more hath force enough in it to bring them together againe in after times Even this clandestine union such indeed in respect of our knowledge of it then yet having all three persons the witnesses in Heaven present this precontract this anticipated onenesse this forehand union hath such vertue in it that let them afterwards fall out never so much they must be brought together again and be one Heaven and Earth may be dissolved this union thus once solemnized can never be frustrated or dissolved what God and Christ did thus put together sinne and devill men and angells cannot alwayes and for ever keepe assunder His Fathers donation of them to Him and Christs own representation of the same persons to His Father again have a proportionable like virtue in them for there is the same reason of both Now of the one Christ sayes All that the Father giveth me shall come to me Joh. 6. 37. Christ mentions that gift of them by the lumpe to him by the Father as the reason or cause rather why they could not ever be kept from him And as none can keep them from him because given of the Father to him in like manner and for the like reason the whole body of them cannot be kept one from another because presented by him againe to the Father Christ mentions both these considerations as of equall efficacy in that prayer whereby he sanctifyed that Sacrifice of himselfe John 17. Thine they were And thou gavest them me All mine are thine and thine are mine And I pray v. 21. that they all may be one and that in this world as we are Christ then not onely died for his sheepe apart that they might come to himselfe as Joh. 10. 15. but further that they might be one fold as it followes there And as the Evangelist interprets Cajaphas prophecy Hee died to gather together in one the children of God that were scattered abroad Joh. 11. 51 52. To make sure which gathering to come He in and at His death gathered them together representatively they met all in him and ascended the Crosse with him as Peters phrase is of all their sins therefore much more their persons 1 Pet. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He himselfe carryed up in or together with his body our sins up to the tree ascendere fecit sursum simul cum seipso The Crosse was the first generall Rendezvouz in this world appointed for him and his members where they were crucified in him and with him as the Apostle often speakes Christ told the Jewes If I be lifted up Joh. 12. 32. speaking of his death on the Crosse v. 33. I will draw all to me And here you see the reason of it for in their lifting up him they lift up all his with him as hung to and adjoyned with him in one body in his body This great and universall loadstone set in that steele of the Crosse having then gathered all these lesser magneticke bodies pieces of himselfe into himselfe the vertue hereof will draw them all together in one againe as they come to exist in the world They may be scattered they may fall out but as branches united in one root though severed by winds and stormes and beaten one from and against another yet the root holding them in a firme and indissoluble union it brings them to a quiet
as to any difficulty proposed That which is left as materiall to be considered is onely this How his having slaine that enmity betweene us our selves first should be conceived to be the antecedent to reconcile us to God Now for answer hereunto 1. Besides that according to that connexion which I have given that the 16. v. should thus make up a full period of it selfe and doth keepe it selfe intire within it selfe as v. 14 and 15 also doe and so not at all referring to the slaying the enmity v. 15. as hath beene explained which coherence doth at once cut off the whole of that objection at first made But besides this supposing it might take in and referre to that slaying the enmity v. 15. among the Saints as the antecedent or at least ingredient unto their reconciliation with God there may perhaps this just assoylment be given thereto That 2. In order of nature All enmity must first be supposed removed ere friendship or as here reconciliation can be supposed to be procured the reason of which is obvious to any judgement first peace by slaying enmity and then good will And so upon this and the like grounds these words that he might reconcile unto God in one body may well be supposed to have a secondary aspect to his having first abolisht the enmity between our selves ver. 15. as well as our enmity against God ver. 16. And the Apostle his adding IN ONE BODY which he studiously hath done shewes that they being under that notion and respect reconciled unto God by Christ upon the Crosse that then withall at the same time yea in order of nature first their enmities one against another were removed as well as against God himselfe All sorts of Enmities being to be removed ere Any sort of Reconciliation attained surely under that notion they cannot be considered reconciled to God but withall it must be said they are at peace and so made one among themselves at least these two doe mutually argue each the other If indeed there had beene roome left for us to conceive that our reconciliation with God had beene so wrought by Christ for us as for each person consider'd onely single and apart though even so it was intended namely for each and every person and this is involved in that other Then indeed it might have beene supposed that their enmities to God had been slain and done first away and reconciliation wrought with him first by one primary act then after that ex consequenti as a secondary worke our reconciliation amongst our selves had been cast in and followed thereupon or which is all one wrought and procured by a second act or intention of Christs But if in one and the same very individuall act and intention of their being reconciled to God they were considered AS ONE BODY and that this is put in as an involved ingredient thereinto so you must necessarily suppose their owne mutuall enmities done away also at least together therewith by one and the same individuall act also and this consideration if there were no other is a sufficient salvo to the forementioned difficulty Now how this reconciliation unto God in one Body was performed by Christ on the Crosse I shall handle in the second Section of this discourse I shall trouble you no further with untying this knot or the drawing out into one smooth continued line the series of this coherence For however take the 16. ver. in which of these senses you please the words in the 14. and 15. ver. are sufficient bottome for the heads of that whole discourse I intend For these words ver. 14 15. doe undeniably as all must confesse treat of the reconciliation of the people of God among themselves and sufficiently hold forth these two Generalls 1. The work of Christ on the Crosse to procure it He hath made both one having slaine the enmity in his flesh and hath virtually in the virtue of his death broke downe the partition wall that occasioned it which in his providence he after ruined And 2. the work of Christ by his spirit in us creating both one new man in himselfe And now take the other words ver. 16. in either sense or in both which are not inconsistent however this is observable even therein that the Apostle was not content to have setly pursued the Saints reconciliation among themselves in those two whole verses the 14 15. but when he speaks of reconciliation with God also ver. 16. he must needs add and put in that clause also IN ONE BODY the reconciliation then of the Saints mutuall is upon all accounts the principall intendment of the Apostle here The Division of the words The Principall Heads of this Discourse set out which are foure NOw for the DIVISION of the words That will fall according to either the larger or else the more speciall scope of the words If we take them in that first and largest comprehensivenesse as treating of both our reconciliation with God and betweene our selves also and how Christ our peace is both so they admit of this division and Analysis 1. That the generall theme and argument of the whole should be premised in these words Christus Pax nostra Christ is our peace which is the inscription of a Proclamation of him under one of his eminent Royall titles Christ the great and perfect Peace maker And then 2. Proclaiming him such in all the branches or particulars thereof that may argue him such 1. As an Universall Peace-maker as both being a peace betweene all sorts of persons at variance and also extending his mediation to the removing of all sorts of enmities 1. Persons as 1. Betweene us ver. 19. that is among our selves abolishing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that enmity ver. 15. 2. Betweene God and us slaying that enmity also ver. 16. thus an Universall Peace-maker 2. The establisher of a through and a perfect peace both for time past and time to come 1. Who hath already made and concluded it as in his owne person {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he hath made it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he hath dissolved and broke downe and so not now to be done And 2. the same secured for the future even for ever these enmities being abolisht ver. 14 15. that is utterly abolisht as never to get head slain ver. 16. never to revive 3. Our compleate peace as in respect to all parts that concur to it and wayes of peace to accomplish it and make it sure 1. In respect of Parts Both 1. Negative by removing and destroying even the very occasion of the enmity The partition wall of ordinances breaking that downe and againe ver. 16. slaying the enmity it selfe 2. Positive expressed in two words Reconciling ver. 16. making both one ver. 14 15. Then 4. By all sorts of wayes accomplishing it 1. representing us in his person as in one body ver. 16. personating all his people and under that
order and station againe And if the now scattered Jewes must one day come together and make one body againe because those dry bones the Umbrae the ghastly Shadowes of them were seene once to meet in Ezekiels vision how much more shall the Elect coalesce in one New man because they once met in him that is the body and not the shadow If those Jewes must meet that the prophecy the vision might be fulfilled these must much move that the end of his death and his hanging on the tree may be fulfilled in whom all visions and promises have their Amen and accomplishment As in his death so in his resurrection also they are considered as one body with him Isay 26. 19. Together with my dead body they shall arise sayes Christ and both in death and resurrection one body to the end they may be presented together in one body all at last Coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man v. 15. and that even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ONE individuall man Gal. 3. ult. not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one bulke body or thing onely This one new man which they are to grow up into answereth exactly to that one body which was then gathered together represented and met in him on the Crosse bearing the image of it and wrought by the vertue of it The second is that if such a force and efficacy flowes from their having met once as One Body then much more from this which the text addes that they WERE RECONCILED TO GOD in that one Body This clause In one Body was on purpose inserted together with their RECONCILIATION TO GOD to shew that they were no otherwise esteemed or lookt at by God as reconciled to him but as under that representation view and respect had of them as then by him that so dum sociaret Deo sociavit inter se their reconciliation with God was not considered nor wrought onely apart singly man by man though Christ bore all their names too but the tearmes were such unlesse all were and that as in one body and community together among themselves reputed reconciled the whole reconciliation and of no one person unto God should be accounted valid with him So as their very peace with God was not onely never severed from but not considered nor effected nor of force without the consideration of their being one each with other in Christ Insomuch as upon the law and tenour of this Originall act thus past God might according to the true intent thereof yea and would renounce their reconciliation with himselfe if not to be succeeded with this reconciliation of theirs mutually And allthough this latter doth in respect of execution and accomplishment succeed the other in time the Saints they doe not all presently agree and come together as one body yet in the originall enacting and first founding of reconciliation by Christ these were thus on purpose by God interwoven and indented the one in the other and the termes and tenure of each enterchangeably wrought into and moulded in one and the same fundamentall Charter and Law of reconciliation mutuall then which nothing could have been made more strong and binding or sure to have effect in dne time VI SECTION This Reconciliation of the Saints to God considered as in One Body Held likewise forth in the Administration of the Lords Supper And one eminent foundation of the institution of fixed Church Communion hinted Herein THe impresse and resemblance of this namely Christs Reconciling us to God in one Body wee may likewise perceive And I shall mention it the rather to make the harmony of this with all the former still more full in the administration of the Lords Supper in which we may view this truth also as wehave done the other That Supper being ordeined to shew forth his death looke as he dyed so it represents it As therefore Christ was sacrificed representing the Generall assembly of Saints so in one body reconciled them to God so this Supper was ordeined in the regular administration of it to hold forth the image of this as neer as possible such an ordinance could be supposed to have done it For answerably the seate the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it is a Communion of many Saints met together in one Body And not otherwise Thus 1 Cor. 10. 17. For we being many are òne bread and ONE BODY He had said v. 16. That the Lords Supper it was the Communion of the body of Christ c. that is a Communion of Christs Body as to each so as of a company united together among themselves and accordingly the Apostle subjoynes this as the reason For we whom you see doe ordinarily partake of it are many not one or two apart and those many are one bread and one body One bread as the signe One Body as the thing signified And thus we are then considered to be when Christ as dying is communicated by us For to shew forth His Death is the end of this Sacrament The seate therefore or subject of partaking in this Communion of Christs Body and Bloud and which is ordained for the publique participation of it is not either single Christians but a many nor those meeting as a fluid company like clouds uncertainly or as men at an ordinary for running Sacraments as some would have them but fixed setledly as incorporated Bodyes Which institution having for its subject such a society as then when Christs Death is to be shewne forth doth suitably and correspondently set forth how that the whole Church the Image of which whole Universall Church these particular Churches doe beare as a late Commentator hath observed upon that plaee was represented in and by Christ dying for us under this consideration of being One Body then in Him And there is this ground for it that the whole of that Ordinance was intended to represent the whole of his Death and the imports of it as farre as was possible So then looke as the Death it selfe and his bitter Passion are represented therein both of Body in the breaking the Bread which is the Communion of his Body of the Soule in the Wine which is called the Communion of his Bloud and this is the bloud of the New Testament so expressed in allusion to that of the Old in which the bloud was chosen out as the neerest visible representer of the invisible Soule that could be The life lies in the bloud for the spirits which are the animal life doe run in it so spake the old Law and the Poet the same Sanguine quaerendi reditus animâque litandum He termes the Sacrifice of the bloud the Sacrifice of the Soule and so Wine was chosen as the neerest resemblance of bloud being also the bloud of the Grape As thus the death it selfe in all the parts of it so the
SUBJECT for which hee dyed His Body and that under that very consideration He died for them as one Body is in like manner as visibly and plainly held forth Every particular Church bearing by institution the image of the whole Church as therein it hath also all the priviledges of it fitly shewing forth thereby not onely that Christ died for them singly and a part considered which yet is therewith held forth here in that each personally doth partake thereof That might have been sufficiently evidenced if every person or family apart had been warranted to have received and eaten this sacrificiall feast alone as they did the Passeover and the Sacrifices Lent 7. 18. but the institution is for many which very word Christ mentions in the institution This is the bloud of the new Testament shed for many which word I believe the Apostle had aney unto when he sayd We being many are partakers c. Christ indeed principally aimed therein to shew that his intent in dying was for a multitud of mankinde the whole body of his Elect yet because he inserts the mention hereof at the delivery of those Elements and that the ordinance it selfe was suited to hold forth this intent The Apostle takes the hint of it and adds this glosse and construction upon it as glaunced at in it that according to the institution and import of this Ordinance the partakers hereof are to be a many not one or two alone and these united into one Body to the end that thereby may be held forth this great intendment in His death That he died for the many of His Church as one collective body This however wee are sure of that this way of partaking this Supper as in one Body was to the Apostle a matter of that moment That we find him bitterly inveighing in the next Chapter that the same individuall Church of Corinth when they came together in one for that and other Ordinances should of all Ordinances else not receive this Ordinance together in such a community but perverting that order should even in that place appointed for the meetings of the whole Church divide themselves into private severall companies and so make this as a private Supper which in the nature and intendment of the institution of it was to be a Communion of the whole Church or body together Insomuch as he sayes This is not to eate the Lords Supper for in eating namely this Sacramentall Supper every one takes before others perhaps do come His own Supper together with the Lords so maketh it as a private colation or as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} wherefore my brethren when you come together to eate that Supper tarry one for another to make a full meeting of the whole body and as for other Suppers every man is at liberty to take them at home as he pleaseth v. 34. The Apostle is thus zealous in it as he had reason because hereby is shewne forth one principall mystery in Christs death for from this at least upon occasion of this particular as well as any other doth the Apostle utter this great maxime yea shew forth His death till he comes v. 26. Of such moment in their import and significancy are things thus small and meane in the eyes of some that yet are full of Mystery in Christs intendment And thus much for the Second Head FINIS v. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} V. 15. V. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. 14 15. v. 15. v. 16. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} magisquidpiam quaÌ„ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} occidere significat occidere cum saevitiâ Beza Mat. 10. 28 Ezek. 25. 15. Lib. 14. Satyr * The word signifies both wormes circumcised Deut. 7. 11. Hispanus * 1 Serm. sat 5. †L. 7. * Sat. 5. * Malvenda hom de Antichristo c. 3. †Barn An 72. c. 31. Am mian de Marco lib. 11. Ibid. Diod. 1. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Cicero pro Flacco Liquet quod apud Israclitas faedera partim epulis partim Sacrificiis inita fuisse sancita Vide Rivet in Gen. 31. Exercit. 135. Caput medium prior pars ad dextram posterior ad Laevam viae pariter inter hanc divisam hostiam copiae armatae traducuntur Liv. L. 39. The Latin Foedus à feriendo and hence percutere elicere faedus to strike a Covenant with us Thus Sanctio à sanguine which that of Tacitus confirmes Sacrificiis conspiratio sancitur agreements and combinations had their sanction and confirmation by Sacrifices and faedus cruore sacratum lib. Annal. 12. Psal. 22. a Edendo censebantur ipsius sacrificii tanquam pro ipsis oblati fieri participes Est in loc. b Christus vult in se credentes participes fieri ejus sacrificii plane quasi ipsi hoc sacrificium obtulissent quia oblatum ab eo qui naturam eorum susceperat Rom. 8. 1 Cor. 15. * Some instances have been collected by Mr. Meade Diatr 2. part upon Mal. 1. 11. as also by R. C. after him Grotius Rivetus of the customes of severall Nations antient and modern to shew eating and drinking together to have been intended testimonies and ratifications of amity I only shall cast in one from the custome of the East-Indians as in the stories of whom there are found as well as in other Eastern Nations to this day many footsteps of like customes to the Jewes of old Sir Th. Roe Ambassador there in his journall observations relates how he was invited by one of the great ones of the Court to a Banquet with this very expression simular to those which those Authors alledge as in use among other Nations We will eate bread and salt together to scale a friendship which I desire Purchas Pilgri 1 Part. p. 348. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 10. Scipio Jovis epulo cuÌ„ Graccho Concordiam Communicavit Vale Max. lib. 6. c. 2. Bullinger Zanchius Beza Groius Crocius Omnes qui eidem mensae sacrae paâ—iter accumbimus unam facimus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae gerit imaginem Grot. 1 Cor. 10. 17. Virg. 11. Aen.