is joyned to it if God be with us who can be against us and he is with us heer by Sacramentall Union he comes into the Communion Thus have we made the signes and the things signed to meet and but to meer for we may go no further my Text calls it but a Communion and I take it to be a full exposition of our Saviours words at the Institution This speaking of the Bread is my Body saith he A Communion of his Body saith the Text This the Wine is my Bloud A Communion of his Bloud saith the Apostle If a Communion of it then not it as the Papists will have it Sacramentally we allow it to be it signum rei not it substantially but onely a Communion of it Had it been it grossely carnally The Apostle should have said not the Cup but the Bloud not the Bread but the Body For the Bread and the Wine both according to their Doctrines are gone only accidences remains then he had committed no small Tautology The Bread which is my Body is the Communion of the Body of Christ The Wine in the Cup which is the Bloud it self is a Communion of the Bloud of Christ Indeed they do not well away with the Communion it crosseth them too much therefore they almost crosse it out It may appear by other particulaâ—s Their private Masse shuts it out quite Their publique Masse justles it out not a little They have no Communion of the Cup at all The Laity are not allowed it and if there be no Cup there is no Communion there neither is there any Eucharist if not it I do only observe that by the way for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes the name of Eucharist is no where used at the Institution but at the Cup and if no Cup no giving of thanks for it of the Peoples part none which have part of none So Communion and Eucharist they shuffle out and worse then this Christum denuo crucifigunt while they separate his Bloud from his Body without any Communion without any coming together again But this is no place for controversies be we sure to keep it right as we do call it right and from this very Text we call it a Communion And that we may keep it right there must be on our parts a coming on to the Communion where the dead body is there the Eagles will be gathered together and no where is the dead Body of our Saviour more plainly represented Gâ—t we up upon the Wing of pure Devotion of holy Meditation sore we aloft like Eagles Sursum Corda if we come not there may be Communion for others none for us for only those that receive are of the Communion those that cate of the things of the Altar are partakers of the Altar if yee cat not you are not of the Communion of the Body of Christ If you drink not you are not of the Communion of the Bloud But yet look how you come for if you come unworthily you will not be of that Communion neither we may not so tye the things signed to the signes the Body and Bloud to the Bread and Wine as if whosoever receives the one must also receive the other Saint Cyprian resolves it well Tantum utilitatis quisque reportat quantum Vasculo fidei Colligit others which come without faith Lambunt Petram sed nec inde mel sugunt nec oleum They go away without joy because they came without faith Like Mary Magdalen they see the Lord Corporall the clean Linnen lye wherein our Saviour was wrapped but finde him not and say without any comfort They have taken away the Lord. Panem Domini they finde but not Panem Dominum neither do I know how they should he is present only to the eye of faith not of sence Non ventris sed mentis cibus est The hand the mouth the teeth the stomack of Faith Credere est edere Come with this then and we come right we shall no doubt be of the Communion And as you come with Faith so you must come with Love giving and forgiving are the tenour of it both are done to you heer by Christ he gives you his Body and Bloud and they are given for the remission of sins both must be done by you unto your brethren Then there will be a full Communion on all sides of Christ with us by mercy and trueth of us with Christ by Faith and Love of the outward signes and the inward graces of both with the worthy receivers of the receivers with themselves for so from this Sacramentall Communion will spring our spirituall with Christ our head and from thence our Mysticall with hâ—s Body the Members till at last we come to a perfect Union with the Communion of the Saints which are compleate in Heaven which with our Saviour still drink of the fruit of this Vine new in the Kingdom Whither he bring us all for his Infinit merits and mercies Amen THE FOURTH SERMON 1 COR. 10. 17. For we that are many are one Bread and one Body because we are all partakers of one Bread WE be come now to the second part of the Text the second Communion that which is spirituall between the things and the receivers Vnus Christus in quo est omnis gratia he is the thing signed between him and us and it is properly called Communio Communio Capitis Capitis Communio Calicis was well premised because it is the ground and foundation of the other Communions for thence issues this our Communion with Christ They that eat of the Sacrifices are partakers of the Altar Verse 18. By eating we enter into it and upon that we pitch it in the last words of the Text We that are many are one Bread because we are all partakers of one Bread Alimentum fit Alitum saith the Phylosopher so it is in our spirituall food Except we eat the Body of Christ he dwelleth not in us but if we eat him if we digest him both which are to be done by faith as hath been shewed before Participatione ea a Respectu Communicationis Idlomatum dictum corporaliter nobis inerit Christus saith Cyrill his very flesh is made ours as we are in him by a certain Physicall Identity in the Hypostaticall Vnion our humane nature and his Divine made one so he shall be in us though neither by transubstantiation nor by consubstantiation not by naturall nor corporall contract but by spirituall and reall Union his person and ours made one Sacramentally he is in his signe Spiritually in the receiver The receivers are all those which do worthily partake of one Bread their Union with Christ was the end of that Iâ—stitution of Christ that Sacramentall Communion was to be a mean to â—ffect and a seal to confirme our spirituall ideo institutum ut Corpus in terris capiti quod est in Coelis coadunetur saith Saint Austen Panis Daminus to the right
fruit of peace But Christ doth not only wish this but also will it he commends it to them and commands it them both under one his teaching was ever with auâ—hority 2. Imperatively Pax vobis is as much as Pacem babete in vohis if it were not good for us he would never wish it much lesse command it and this here is but a remembring of them saith Saint Chrysostome of what he had before so oft told them of having peace one with another If his authority was doubted then sure it was sufficiently confirmed now now he was risen from the dead and had conqueâ—ed all those enemies of peace even death it self the last enemy of all To speak of peace to advise to it to enjoyn it was a very fit time Dives in hell desired no more then that one should rise from the dead to teach his brethren Now the peace which commands us is Oris Operis Cordis 1. To speak peace for strise like to flames gather life by breath angry words are ever heralds unto warre they that will pursue peace must keep their tongue from evils and their lips that they spake no guile Curses and reproaches are like arms of straw to the fire of wrath saith Camerarius they adde fuell to it but a soft answer saith Solomon allayeth it The Apostles though they had tongues given them like fire yet they were such as had light as much as heat in them and that heat which was was cooled with a blast of winde Acts 2. And heat can do no harm where it is governed by light there must be habete potestatem in verbis before there can be any hopes of habete pacem in vobis they know not the way of peace which know not how to do that 2. The next is Pax operis To practise peace Christ did both they heard him speak and he shewed them his hands and his feet to confirm his practise he was mighty in deed and in word the Scripture places deed ever first where it speaks of Christ Acts 1. 1. Luke 24 19. to shew there was most worth in that and Christs action should be our imitation when we speak peace we should shew our hands that we practise it that we labour for it not Joaâ— and Judas like have peace only in our mouth but a sword or staffe in our hand But it is possible our labour may be lost as Davids was in Psal 120. I labour for peace but when I speak unto them thereof they make themselves ready for battell It is likely we shall speed no better then Christ told his Disciples when as he sent them forth with the like salutation Pax buic domui as it hits and meets with the Son of peace so it will be retained else returned back to us again yet there must be still 3. Pax in corde a well wishing unto peace an hearty desire of it not to let enmity take up any room there to expresse it by free motion of it by glad receiving it by seeking and suing for it by sending after it and purchasing it till this be seen we shew not our side how it bleeds after peace This is Christs wish that we would do thus and this is not only commended unto us but commanded us Pax vobis i. e. habete pacem in vobis And let it now passe for an injunction and not only for a salutation Love is of the same nature with peace our Saviour calls it a new Commandement John 13. 34. Peace hath somewhat the advantage of that our Saviour speaks of and that only to Peter after his resurrection but this he gives in charge to all his Disciples Pax vobis is he to them We come to that now the Persons to whom it is enjoyned his Disciples they were then gathered together and their Congregation did fitly represent the Church of God only they were gathered through fear these through love Now peace is never so fit as at a meeting be it from what cause soever whether of love or fear there to be published then to be entertained When men are simul there ought least of all to be simultas Peace is the Cartilage which keeps the members together the bond of peace the Apostle calls it because the Church like a sheaâ—e hath by it all her ears of corn kept from shattering together This was the peace of Christs principall intendment Pax Ecclesiae that they should alwaies be as their bodies were conjoyned so have their hearts and mindes united as they are of one place so have all one peace we cannot say with any successe Pax huic domui if they be not of one minde in the house Saint Basil reports with astonishment what he had by experience sound in his travells that when in all Arts and Sciences and societies he saw peace and agreement tantum in Ecclesiâ Christi pro quâ ipse mortuus maximum dissidium Ascet p. 186. He reckons it among the judgements of God and we can do no lesse if any time we think seriously of it he imputes the cause of that to mens contempt of their heavenly King as Israels calamities in the time of Judges because every man did what they list and there was no King in Israel they which are rebells to the King will not be ruled by his Law sine Rege sine Lege ever go together and they do little better but deny his soveraignty which reject his commands they forgo their obedience which cast of his cognizance nay with greater rage then the souldiers used him they rent in sunder his seamlesse coat and break even his bones in peeces so Saint Austin speaks of the Schismatick Donatus There will be ever in the Church of God haters of Peace The enemie of peace will be still sowing tares of dissention ever since the opening of the second seal Revel 6. 4. There was power given to take peace from the earth then was Pax terris that part of the Angels song turned into vaeterris Jehnes fury and Jereboams schisme carry all away before them The Gospel they pretend to both as if it had gotten new colours war and the sword and not peace and love Yet shall Christs wish take no effect Pax vobis will sure be welcome to the Disciples Pax domui huic to the sons of peace here Those to whom Christ wisheth it are the same to whom the Angels proclaimed it Luke 2. Pax terris but quibus saith Saint Bernard 〈◊〉 hominibus magnae scientiae dignitatis sed bone voluntatis But what and if you will needs reject it shall it be sayd in vain Pax vobis if it finde no sons of peace it will return to vs again the blessing of peace will be returned to them that plead for it and that our Saviour pronounceth blessed are the Peace makers And blessed for ever blessed be that Peacemaker who did not only plead for peace all his life but purchased it by his death who payd the
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 Thâ—se signes are The bâ—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 liâ—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 pâ—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 Dâ—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
it was for us for our sakes he was content to be broken we did sit our sins all of us had an hand in breaking him and in sign of that it is stiâ—l The Bread which we break But the chief cause of our breaking of it is that which Saint Chrysostome gives patitur frangi ut omnes impleat every one could not take a little if Christ did not suffer himself to be made so little and to shew he gave his body to be crucified for all he appoints his signe to be broken for all This Ceremony and no other he appointed for this signe we may not so well away with that of the Papists which use round Wafers and give to every one one no breaking at all nor yet so properly allow of that of ours in some places cutting and mangling of the Bread and not any signe of breaking Christ was known at first in the miracle of five Loaves and there was breaking of Bread after the Resurrection he was made known unto the Disciples by breaking of bread The Apostles practice in the Primitive Church was breaking of Bread and in the Sacrament he makes it his Ceremony He brake the bread all Authority all Antiquity makes especially for this Ceremony and being it self of such use it behoves us to make much of it too and so much to be spoken of it and of the first part of the Sacrament The outward signe We be come now to the second part of the Sacrament Res caelestis 1 part The inward Grace The inward and spirituall grace which answers to the signes in number yet is in nature but one Vnus Christus in quo omnis gratia saith Bernard yet Christ gave both His body to be crucified and his bloud to be shed his body to be meat indeed his bloud to be drink indeed and in the Sacrament he instituted signes of both The Cup which we blesse the Bread which we break they are both as yet to be considered severally till we come to the Communion to their coming into one the joyning of them both together As yet we take the Text in parts the second part is now to be taken notice of and in that according to the order of the Apostle 1 The Bloud of Christ Some take it Metaphorically for the soul 1 The bloud of Christ so in the Law Sanguis est anima Christ indeed gave himself and he did consist of soul and body both he had not took upon hiâ— our nature else if he had not had a perfect humane soul neither had he redeemed any soul at all if he had not had a soul himself Tolle animam Christi Praesta quid Deus redemit saith Tertullian to Marcion And in his soul he suffered more then in his body the fears the sorrows the wounds of it are past any mans expression witnesse his heavy complaining Anima mea tristis est his strong crying Pater si possibile est his bloudy sweating his fear his whole Agony none but he could ever feel such wounds the guilt of a world of sin the sence of the wrath of God none but his soul could carry such sorrows Something it is meet should be to remember them as well as those of his body the soul cannot be resembled by any thing the bloud carries the neerest resemblance Sanguis est anima or at least in loco animae we may allow of that If not that then take it literally his naturall bloud the very substance of it that which he gave so liberally to be shed upon the Crosse the Bloud of the Paschall Lamb the bloud of all the Jewish sacrifices were but Commonstratives of that that is not now to be had not to be shown again Christ suffered once for all his offering of himself was but once substantially to be made and made by himself his flesh and bloud are now glorified with his Godhead and become impatible Care sanguis usurpà runt regnum Dei in Christo saith Tertullian only we remember that and the Wine in the Cup is the nearest resemblance of it not Commonstrative as the Type but Commemorative of the Truth of his Bloud That We may adde to it the Bloud of Christ Metonimically the merit of his Bloud that which he effected by shedding of his Bloud the remission of sins our reconcilement and peace with God our Righteousnesse Sanctification Redemption 1 Cor. 1. 30. All these through his Bloud through Faith in his Bloud His Bloud which speaketh better things then the Bloud of Abel this cryed for vengeance his was Sanguis clamans too but it spake Father forgive them it cryed for mercy and reconcilement The benefit is specially intended by the Bloud the purging of sin and purchasing of peace this is chiefly to be remembred and we do this when we say the Bloud of Christ For it is not the substance of his Bloud that cleanseth it comes not to all it comes not at all but the merit of it by the efficacy and vertue of it this was the end of our shewing it and this is the summe of what may be said of the first The Bloud of Christ The next is the Body of Christ we consider that also two wayes 2 The Body and both of them are intensive in my Text First Substantiam Corporis Secondly Efficaciam meritum both are to be remembred in this part First The Body the substance of it The same Body which was crucified Corpus quod pro vobis traditum est are the words of the institution The Syrian interpreter renders it Pagra which saith Beza is properly Corpus mortuum it is to shew his death and it cannot be shewed plainer then by such a word which signifies his dead Body That we must shew the Bread which is broken is his signe Corporis quod frangitur which is broken for you 1 Cor. 11. 24. And when we shew that we shew his wâ—unds and stripes his beating and brusing and bearing all that he did suffer on his body the Commemoration is to be of his passion Secondly we remember the merit of his passion that for which he gave his Body to be crucified the purchase for which he paid such a price the remission of sins they were all laid upon his Body Davids sin upon Davids son Dominus transtulit peccata tua are the words of Nathan to him not abstulit but transtulit from thee upon him and not only his but ours he bare our sins faith Isaiah 53. He bare them on his Body on the Tree 1 Pet. 2. 24. we were sold to sin to death our body to the grave our soul to hell To corruption to torment he gave himself for us both body and soul ut redimeret saith Saint Paul Tit. 2. 14. Remission Redemption are the main effects of his passion we cannot remember his death but we must remember the desert and merit of it So I have done with the parts severally the outward signe the inward grace
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
Leaven of Faith and Charity They soon fall of having not the right Leaven into many pieces being not united by the cement of the Spirit into one Body sowing is all they are fit for and to that imployment the enemy of the Church puts them the whole field is every where over-sown with them These are many but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those many the Apostle speaks of for those being many are one bread and one body But besides all these there are many of whom this Text may be said which are Materialls of one building sheep of one sold branches of one Vine grains of one bread members of one body Which though they be dispersed on the Mountains are of one flock belong to one shepherd and know and understand his call though they be as divided members here one and that a little one on this Page and over leaf another yet being cast up make but one sum are reckoned to one head though they ly scattered like the dryed bones in Ezekiels vision yet they shall come bone to bone and the sinews and the flesh and the skin shall come unto them and their breath that they may live and shall be made up into one body though they be but as an handfull in comparison of others in the world yet like the gleanning of Ephraim they are better then the whole Vintage of Aâ—iezer A little flock a remnant and other such terms the holy Ghost calls them by when he opposeth them against the numerous multitudes of others yet they are many enough stones for the building enough members for the body God will not let any part be lacking and there must be many members to one body and here they are many in the Text. And that which is above all nos illi multi we for our parts and whosoever else which is of the Sacramentall Communion which is Calicis and of the spirituall which is Capitis it needs not be disputed in what places we are while we are parts whether the ear or the eye or the hand or the foot whether of the honourable or lesse honourable while we be members the administrations and functions are divers but they all serve the necessities of the body The whole Church is the Body of Christ and we for our parts members of it 1 Corinth 12. 27. We may sure say the Text We that are many are one Body But then that we may say it right and it concerns us much we must know what it is to be one body what tyes and bonds belong to this union how necessary it is to be of it what danger there is in being out of it And this discourse will take up the second part of my Text The Relatum in which all the Correlates meet into one We being many are one Body There are divers wayes for many to come into one First Naturall so the soul and the body are made one Secondly Conjugall so man and wise Thirdly Politicall so all the Inhabitants within one City or house are made one Fourthly Morall so friends are made one Fifthly Hypostaticall so Christ and our nature were made one Sixthly Sacramentall so the signe and the thing signed are made one Lastly Mysticall so all the faithfull like so many members are made one being many are one Body I am not to say any thing of any one of them but the last our Mysticall making one one Body in Christ And this the Scriptures and Fathers have sought divers wayes to illustrate by other Allegories one building the Materialls many one flock the sheep many one tree the branches many and many such yet it is but one The last of these I must insist upon We being many are one Body Yet there are three sorts of Bodies especially considerable First the Body Naturall Secondly the Body Politicall Thirdly the Body Mysticall The two first of these we cannot be no man will imagine it in a literall sense one Body or in a civill sense one Body the Church of Christ cannot be one so which consists of many naturall bodies it self and is in many remote places never likely to come into one civill Polity The Body Mysticall is only to be considered And that is but Metaphoricall so called by a similitude taken from the naturall body otherwise it is not properly a body which is made up of many bodies But so the holy Ghost is sain to speak improperly to condiscend to our capacity to shew us what the Body of Christ is his Church by that we know already what the body of man is Visibilibus rapere ad invisibilia saith Gregory That is his way That way we take and consider four things belonging to a body naturall and under that similitude observeable in the Mysticall 1. A sufficiency of parts 2. The Union of them into one 3. Their Symmetry and Agreement 4. Their Offices and Administrations I begin with the first A sufficiency of parts No body can be without them trina dimensio belongs to every body at least but a perfect body such as the naturall body of man is or the Mysticall Body of Christ is cousists of many parts All the body is not one member Multa membra unum corpus It belongs to the Philosopher and when he hath done to the Physition to take an exact survey of all the parts which do belong to a body it is enough for us that there are parts enough God in framing of the naturall body would not suffer any redundancy or dâ—fiâ—iency we may not but think the same of the Mysticall In thy Book saith David unto him are all my members written he keeps a Book of all the members of his body the Church as well by him they are numbred and to him only known we may not deny the Body of Christ to be perfect which hath a full enumeration of parts But yet the parts are not come together to make it perfect God hath a day Book Liber vitae bujus wherein lye some scattered mâ—mbers not yet recollected they are not yet summed up till God comes to his verbum abbreviatum yet they are to be reokoned in the accompts In nature the generation of the form is in an instant but the parts stay their time of production and when they are all come the body is not perfect till it have the degrees the state of this life is but the womb of the body of Christ there is a still repairing of the Saints and an edification of the Body till we all meet together unto a perfect man Here as in the Mount the Materialls are all cut out and squared for that great building no noise of any instrument shall be heard hereafter but such stones as will serve shall be laid upon the pile the rest put away with the rubbish God only knows how many and which they be will serve we take all that are any way prepared to belong to it wheresoever the Axe of the Gospel and the Hammer of the Law
the Baptism of Water which makes them one many Lepers might have washed in Jordan and yet not come out as Naaman the Syrian did The Baptisme of the Spirit doth only that and those that are so born not of flesh nor of water only but of the spirit will keep this union will be one as that is one 5. One House where we are all brought up together the Church Domus Dei is but one I speak not of the materiall house but of the mysticall one Catholike Church in which we suâ—k of the same breasts we are fed with the same milk are tutored under the same Government partake of the same Sacrament Habitare fratres in unum to be of one minde which be of one house this is no small strengthening of the Union These all of them and many more are Ecclesiastica vincula and belong to the chief Tendon by which this union is made the spirit There are others not to be past ore with silence Humane necessity Civill Commerce naturall Relations are all of them Ligaments to bring the parts together to make up this union Religion and Nature both leane to it Their main intendment is to effect it And yet when this is done and the parts joyned the body is not perfect if there be not a Symmetry and agreement between them if they be not of the same nature all t will be but Humano capiti cervicem jungere equinam if not of a just proportion both will be a like monstrous Their nature we have touched already being in one wombe we doubt not of that of the other there may be some question made in the naturall Body it is the wonder of the Creation to see in what perfect meeter all the parts are made yet there may be some aberrations there the same should be in the mysticall Body The Body of Christ can be no lesse perfect and yet the jarring of the parts as if they had not that Symmetry we speak of their falling into pieces as if they were not in their places makes us make a question of it Look a little into the cause of it God saith the Apostle hath so tempered the parts of the body that there might be no schisme no division in it but that the members should have the same care one for another he hath done the like sor the Church Apostles Prophets Teachers workers of miracles gifts of healing helpers governors diversity of tongues c. are all of them members of this body all of them set by him in their right places to their right offices There are divers causes of the schisme that is among them Dislike of their own places The foot would be the hand or else not of the body it aspires higher yet to be the eye or the ear in the seat of Magistracy as it did of late among the Anabaptists in Germany and in the seat of Ministery as in the experience of our times So it was in that great rent of the Body of Israel in Jeroboams dayes the meanest of the people Mechanicks among them were made their Priests and if they may not be that they will not be of the Body and indeed Gratulandum est cum tales de Ecclesia separentur saith Cyprian Vtinam abscindantur was Saint Pauls hearty prayer Such were Corah and his company Moses answer might serve their turns Seemeth it a small thing that the Lord hath separated you to take you neer to himself Is it not enough that you are of the Body Were all the body an eye where were the smelling Hath not he placed lesser lights in the Firmament as well as great ones All are not there primae Magnitudinis hath not he ordered meaner servants in his family as well as greater ones All are not there primae distributionis There will be degrees of glory in Heaven as there are of places in earth Besides to avoide this dangerous schisme hath not God so tempered the body that he hath given the more honour to that part which lacked the onus is ours the hones yours The head cannot say unto the feet I have no need of you nor the eye to the hand I have no need of thee This scisme whether it be in Church or state one Menenius Agrippa in Livy very fitly confuted by telling to the factious Romans the tale of the falling out of the Belly and the members because it seemed to devour all the hands would not work the feet would not stirre the mouth refused to receive any food till they sound themselves to languish thorough the emptinesse of the stomack and by bad experience proved the belly no lesse profitable to the body then the other members and that the safety of the whole depended upon the society and concord of the parts This Emulation hath been the cause of the dissentions which have ever been in the Church Yet there are some others causes The neglect of their own offices and impertinent surview of others which belongs to the head to censure and not to the parts The want of Sympathy with the infirmities of the fellow members if one suffer not careing to suffer with him not considering if a Joynt be loosed or strained all the parts ought to be painted with it neither of these but are causes of this scisme and these lead me to the fourth particular the offices and administrations of the body A sufficiency of parts a uniting of them into one body a placing them in a true Symmetry and Proportion are all of them for this for their administrations and functions and for them they have received diversities of gifts and by them are to be exercised in severall operations all three are specified by the Apostle 1 Cor. 12. 4 5 6. All the Body is not one member but many all the members have not the same gifts but divers all their gifts are not for the same operations but severall altogether are most wisely disposed both in the naturall and mysticall Body for the furniture thereof edifying of it self in love Ephes 4. 16. We have not leasure now to take a short view of them in particular All that hath been said tends to this conclusion we are the Body of Christ and Members in particular We that are many are one Body a Body in the parts in the union of the parts in the Symmetry and Agreement of the parts in the offices and Administrations of the parts and if we be of his body in earth we shall be sure to be joyned to our head in Heaven Vsurpavimus regnum Dei in Christo we hold Heaven in Câ—pite already But then if we be all one body there must be no scisme between us no falling off from the parts no falling out without them Ad regnum pervenire non potest qui eam quae regnatura est pacem derelinquit saith Cyprian Hath God tempered them all that there be no division and shall we distemper them by scisme and dissention Will it be enough to