Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	unite_v	2,430	5	9.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96477	Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.	Wilcock, James, d. 1662.	1641 (1641)	Wing W2118; Thomason E172_30; ESTC R16426	70,070	78

Rem terrenam C●lestem we come now to the Communion or their coming into one to make up the Sacrament though the one part be on earth the other in heaven and look how high the heaven is from the earth yet they may meet they must meet else there will be no Sacrament at all Nulla virtus Sacramento saith Cyprian they must be in Common or there will be no Communion and then the Text will not be true which saith The Cup of blessing which we blesse is it not the Communion of the Bloud of Christ The Bread which we break is it not the Communi●n of the Body of Christ Communion is ever cum unione when two or more meet in one 2 The Co●●●en there is a Communion It is divers wayes either by nature which is Physicall as when soul and body are united into one person there is Communion between them by reason of tha● union Secondly by miracle which is Metaphysicall as when two Natures God and man were united into one Christ There is also Communion between them by virtue of that Union neither of these is this heer for it is no substantiall no Hypostaticall V●ion and yet the Fathers have used both these to illustrate this Commun●on Thirdly by locall coberence as when many stones are in one heap Fourthly by actuall inexistence as where accidences as colours c. are in one ubject none of these yet for the body and bloud of Christ may not be thought to be Locally Actually any where but in Heaven The Heavens must contain him till his second and last coming There is yet another way Fiftly Intellectually Sacramentally which consists in meer relation which is the nature of Communion Sacramentall Union is that Communion we speak off and it consists in a Mysticall and Mutuall relation between the signes and the things signed Sacramentum est rei Sacrae signum is Saint Austins definition and allowed and approved by all when the signe comes to signifie the sacred thing it comes to be a Sacrament and this coming is the Communion We look to two things 1. The cause of it 2. The effects First Divine institution is the cause The Rain-bow it is generally 1 The cause agreed upon was before the floud yet was not any signe of the promise of God of not destroying the world with a deluge till after the floud it was in nube to be seen there but not signum in nube till God first appointed it his signe to No●h The Wine in the Cup the Bread on the Table were in use before blessed in their creation for temporall food but not in any use to a spirituall life till blessed again at their institution they were not signes of any sacred things till God appointed them his signes to his Apostles and as words which come to the ears are signa rerum of those things which the minde means to expresse if aptly appointed and do conveigh the very things to the understanding of the Auditor if he be quick you would wonder at it to see how soon at a word speaking a thing of never so great distance can come to his knowledge so these earthly things which are signa rei sacrae which come unto the eyes and the other senses being aptly appointed by the first institutor do conveigh unto the faith of the worthy receiver the very things themselves and though they were before at never so much distance they come to be present to our faith as other things expressed by words are to our reason and sence To make signes of such belongs only unto him which can give the things and his body and bloud none can give but himself none can make a signe to be a means to conveigh it to be apledge to confirm it but he the Elements are empty and non significant Accedat verbum ad Elementum saith Austin his word his work that comes and it becomes a Sacrament the signe is made effectually to signifie the sacred thing and that making a signe is the cause of the Relation of the Communion first Secondly being so made by the virtue of the Divine Institution 2 The effects the effects of Sacramentall Communion follow The signes themselves have a Communication of the Proprieties of the things signes Communicatio Idiomatum is the chief effect As by the Hypostaticall Union of the two natures in Christ the humane nature is invested into the Divine the manhood being assumed is allowed to carry away the properties of the Godhead in the person of Christ And thence comes it that the Son of God is called the Son of man and the Lord of life was crucified and slain The Mother of God the Bloud of God are usuall speeches with the Fathers so in this Sacramentall Union by virtue of that Communion in the words of institution the Bread is called the Body of Christ the Wine his Bloud When we give the Bread we say The Body of our Lord Jesus Christ c. the Cup we say The Bloud of our Lord Jesus Christ The Bread though it be res terrena is called Panis vitae the food of Angles the Bread which came down from Heaven The food of the soul Panem Dominum S Cyprian calls it and not only Panem Domini and all this per Metonymiam signi because of the Communion it hath with the things signed with the Body of Christ Neither is this Communion only nominall but also reall the very substance of Christs Body and Bloud is by it communicated to worthy receivers they are verily and indeed taken and received of the faithfull saith our Church Not in the signes essentially but by the signes effectually for we must hold us to this that the Union is not Physicall nor Metaphysicall not Essentiall nor Locall but Intellectuall and Sacramentall and yet reall and not only nominall Ask what the Bread and Wine is I answer the Body and Bloud of Christ Ask me how or which way I answer Sacramentally because they are the Communion of the Body and Bloud of Christ and not that properly neither for a substance cannot be a Relation but by a Metonymy of the effect because they make us partakers of the Body and Bloud of Christ they are called the Communion of his Body and Bloud And being Communis substantiae they are also Communio efficaciae they make us partakers of the merit of Christs Body and Bloud those things ever bring their worth and dignity with them remission of sins redemption sanctification salvation all graces come along with Christ in quo est omnis gratia Habent omnia qui habent deum habentem omnia St August And as there is Communion with them so there is communition from them we may not amisse take the word Communio a Communiendo that is to be reckoned among the benefits we receive so our Church reckons it the strengthening of our souls Vis semper fortior in Vnione nothing can prevail against earth when heaven

then these which is not to be forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word for benevolence and charity The Sacrament it self was wont by the Ancients to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collection a Gathering because there used ever at such gathering of the people to receive to be a gathering for the poor withall Let not this slip call it a Cup of blessing from thence let the poor receive a blessing from you that you may from God Calix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods benevolence and charity to you of yours to his poor members for him The first of these belongs only unto us which have the ministeriall power of consecration We blesse the Apostle speaks it in our persons but the other belongs to you as well as us to blesse God for it to pray for his blessing upon it but then you must remember that your blessing is not operativè but only optativè a wish not a work that belongs to God as I said before but this to us so the words cui benedicimus may be said of all and that is all needs be said of it The first signe the Cup of blessing I passe to the second the Bread which we break Th●se signes are The b●ead one as Joseph said of Pharoabs dreams one in nature yet two in number they make both but one part of the Sacrament one thing is in effect signified by both yet one was not thought sufficient for usby our Saviour either to shew his death which is the end of the Sacrament or to seal to our faith which is the use of it and by two signes as by twowitnesses will be an end of strife We may yeeld three reasons for it why these and why both these are exhibited by our Saviour First in both these consists the chief maintenance of our life they are the principall supporters of it Bread alone will not serve Man li●eth not by bread only nor yet wine alone there is no living alone by the Cup though some make a shift to stay by it long enough yet they cannot live by it man is made of flesh and bloud and needs both to feed him Bread and Wine and in our spirituall food Christ would have no want he takes them both they are the best the cleanest food of our life and so fittest to represent the food of the soul Secondly There are no such things to shew the death of Christ by as these mark how the Bread is thrashed and ground and sifted and baked before it can be fit good And the wine stript and trodden and p●essed pressum antequam expressum before it is made fit to drink So was Christs body The Plowers plowed upon his back the souldiers thrashed him the Jews fifted him the teeth of the Lyons to Ignatius the teeth of death to him ground him small enough the grave was the Oven to bake him So was his bloud the Crosse was the presse The Prophet might well ask him why are his Garments red So many thorns and nails such a wound in his side were windows enough to let out all his bloud The Bread and the Wine very aptly intimate all this and this is even all the end of the Sacrament Thirdly The naturall body of Christ is not only signified by the Sacrament but also his mysticall which is his Church which is one made up of many beleevers and is not the Bread one made of many grains and the Cup one made of many grapes no such Symbolls of Vnion as these are So are the faithfull kneaded and knit together so incorporated into one and therefore saith Saint Austine Christ commends unto us his body and bloud in those things quae ex multis redigunt in unum that so the Sacrament might be signum unitatis a very Communion as it shall appear after and to be this is another end of the Sacrament The signes then are both fit other reasons might be given but these are the chief but yet a reason would be given why the Apostle calls not this signe the Bread of blessing as well as he did the other the Cup of blessing it is to be observed besides that in the 11 to the Corinthians Verse 24. where the Apostle fals upon this matter again there he mentions blessing only of the Bread and not of the Cup at all belike he thought once naming it in both was enough for both and that his saying of it once was enough to send us to his quod accepi à D●mina to the first institution of it and there we finde them both blessed a like Matth. 26. 26 27. and it is worth the marking that the word which the Apostle useth for the blessing of the Cup is the same that the Evangelist useth there for the blessing of the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both and the word which the Apostle useth in the other for the blessing of the Bread is the same that the Evangelist useth for the blessing of the Cup it is Eucharistia in both to shew that the words are both of one sence and that the signes were both alike blessed But besides he speaks not here of the blessing of the Bread because he was to mention a necessary Ceremony belonging to the signe being indeed a part of it which may not be left out and that is the breaking of the Bread and that alone made the words of the Text full The Bread which we break and of this minde is Pareus Breaking of the Bread is a most significant Ceremony annexed to the signe it doth best shew the Lords death of any not that any such thing was done to Christs body a bone of him could not be broken I will not say with Saint Chrysostome he suffereth that to be done in the Sacrament which he could not suffer to be done him upon the Crosse we may not think that he doth suffer any thing there neither doth that Father think so but it is broken to shew his many sufferings of what nature of what number soever they were breaking is a Metaphor to expresse them and the Prophet Isaiah hath it of his passion He was broken for our iniquities Isai 53. and the Apostle speaks it fully Hoc est Corpus meum quod pro vobis frangitur This Ceremony our Saviour himself used at the institution He brake the Bread to shew indeed that he was not only broken in his passion but he was willingly broken that he did break himself for indeed the nails and the thorns and the spear could not have broken him not so much as his skin no more then the souldiers could break his legs had not he been willing to have it done to be broken had not he been principall agent in it as well as sole Patient of it and broke himself As he used it then from his institution we use it still The Bread which we break and indeed the rather to shew that we our selves were chief act ours in his breaking

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 h●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 eff●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 fl●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 s●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 he●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 R●ot which bears all Rom. 11. 18 and Radix arboris Caput est of the family he the Master and Dominus is ever Capu● 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 teneb● 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 tanti●m spiritu fide saith Maldonate and that sicut there is not aequalitis but cujusdam similitudinis saith Chrysostome for ●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