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
hang by one Artery and have the rest disjoynted By faith and hope and not by love which is the bond of perfeâ—tion If we be wounded there is a repairing if loosed or strained there is a re-establishing if we be of the Body we must have love to all the members care of them all we must suffer with them suffer for them we must cover the blemishes hide the deformities of the parts upon those parts which we think most unhonest we must put more honesty and give the more honour to that part which lacketh Nature and religion both can by no means away with a scisme in the body If there be you be not of the body you cannot say the Text. We that are many are one Body And if we be not of this Communion which is Corporis we cannot be of the other which is Calicis that is Fundamentum Relationis and one bread of one body and of it sumus participes we all partake That of this simus consortes we may be all members To eat of that which is one all over the world as there was but one Lamb to an house so but one bread to the whole Church is the Symboll and Sacrament of one Union with the Body Non ex alio tu nec ex alio ille sed ex eodem omnes nutrimur saith Chrysostome It is but one mystically though numerically many And if but one bread shall we make the Table of the Lord the table of devils And partake of that with bitternesse and wrath If but one body shall we take the member of Christ and make it the member of an harlot of scisme and contention God Almighty grant that we may be all of one minde in one house being all members of one body that being united by one Spirit in one Religion in one Faith in one Hope we may serve one God the Father and one Lord Jesus Christ our Saviour in one Love being entred by one Baptisme confirmed and strengthned by one Bread coupled and knit into one Body there be no scisme no division among us but that all the members have a care one of another and endeavour to keep the unity of the Spirit in the bond of peace Till we all meet together into a perfect man and the Measure of the Age of the fulnesse of Christ To whom with the Father and the holy Ghost be all praise and glory now and ever Amen THE SIXTH SERMON 1 JOHN 4. 1. Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many salse Prophets are gone out into this world I Must begin where the Text ends the last words of it are the reason of the first Quoniam is a causall Many false Prophets are gone out into this world Why what then Only this beleeve not therefore every spirit but try the spirits whether they are of God I could not think of any subject more proper to this season or more profitable for our selves the old complaint is now if ever proved true the dayes are evill The world was never more rightly compared to a Sea then now men upon dry Land as if they were tossed in a rough Sea thorough staggering and giddinesse of their brains are driven to their wits end they look thorough the waves of their unconstant humours and prejuducate conceits which make the straightest things which have been so well settled with mature consideration and unquestioned authority seem to them crooked they complain that the shoars and trees are moved not perceiving how themselves are silently transported and that they move and not these they do not look that way which they row and yet as if they rushed not fast enough to their own destruction they hoise up their sails of fury and madnesse to precipitate them forward They think to make away in the Sea in which they cannot so much as spye out any prints of their steps which have gone before them nor must hope to leave any impression to be found by those which shall follow after God only knows what Port they are bound for I fear me the distraction if not distruction both of Church and state what else do so many fiery discursions abode the perverting of Scriptures pretending of Prophesies wracking of consciences the bold determinations of ignorant Mechanicks flying into the face of dignities and authority wounding thorough the sides of Ecclesiasticall Discipline the head of Monarchy and Government Do they not all huddle in at one gap to let in confusion and ruine Are they not fruitfull seeds which bring forth such a Monster which hath so frighted Germany these hundred yeers and will eat out the very bowels of the Mother which conceived them Is it because there is no Prophet in our Israel at whose lips may be inquired the knowledge of the Law Or is it not rather because there are too many Such which will take upon them tp be Prophets and are not called as was Aaron Which Prophesie in my name saith the Lord and I have not sent them neither did I command them neither spake I unto them and yet they ran Jere. 14. 14 15. Is not Saul among the Prophets madnesse and cruelty And the devill gotten again into Samuels mantle malice and hypocrisie Is there not a lying spirit got into the mouth of these Prophets As was in Ababs dayes 1 Kings 22. 22. Do they not prophesie lyes unto us in the name of the Lord This this the true cause the Apostle tells in the last words of the Text For many false Prophets are gone out into this world This being the cause what Counsell is to be followed There are two rocks which we must necessarily avoide to beleeve all to beleeve none by beleeving all we rush presently into heresies and scisime by beleeving none we fall upon irreligion and Atheisme against the first the Apostle gives us a Caution Beleeve not every spirit Against the second this Counsell But try the spirits whether they be of God This is his to them to whom he writ this is mine to you to whom I speak Dearly beloved Beleeve not every spirit c. So the Text you see plainly supplies us with two parts First A premonition Secondly A premunition First For praemoniti Secondly Praemuniti First A warning of us Secondly An arming of us They are but two but we may say of them as our Saviour did of the Disciples two swords it is enough we need no more if we be well accoutred with them if thorowly instructed about them if we know how to prove them we shall by the grace of God quit our selves like men not to be put to turn to the right hand or the left but be able to stand fast in our faith till we be removed from our station from faith to fruition from these earthly Tabernacles unto heavenly Mansions from waging of warre and wrestling in combate against sin and errour to wearing of Crowns in immortality and glory We begin with
of one Bread There are foure sorts of unions both Scriptures and Fathers use to Illustrate First Eternall between the Father and the Sonne Secondly Hypostaticall between the divine nature and humane Thirdly Conjugall and Matrimoâ—iall between husband and wife Fourthly Allegoricall as between the Vine and branch between Head and Members between Bread and the receivers each would afford matter for a Sermon I must insist only on that last That which we eate turns in carnem sanguinem alimentum fit alitum if so be it be digested first else it doth not Cibus Iadigestus famem satiat animalem non naturalem It comes not into union with the body by which it might grow stronger but is forceably cast out though it stay the stomack for a time So it is in our spirituall food they which know not how to digest it by faith have their appetite staid not their groweth and strength augmented but if it be digested it comes into one it becomes one with us Thus are Christ and we made one We have the Symboll the Sacrament the Seal of it of which we all eate and wherefore do we eate but ut uniamur What is more ours then that we have eaten A neerer Symboll could not possibly be thought on of our incorporation and making one with him and yet St Bernard saith more Et manducat nos mâ—mducatur à nobis quo arctiùs illi astringamur In one and the same action he feeds on us we feed on him his joy fills us our faith feeds him his body his bloud his suffâ—rings his righteousnesse are meat and drink to us our faith our repentance our obedience our salvation are meat and drink to him and those are one though the comparison be without compaâ—isâ—n yet our Saviour himself prayes it may be so John 17. St Bernard proves it is so between Christ and us we one with him abiding by faith and love he one with us aâ—iding by peace and truth yet not in that manner one as they are the dâ—fferâ—nce of our nature and substance still remains which are one in the Father and the Sonne only the diversity of our a Non câ—hrrent aâ—essennarum sed coâ—tinentia voluntarâ—m Lern. wills reconciled makes us one one with the Father and the Sonne and so one ut Deus homo unus spiritus certa absoluta veritate dicantur si sibi glutino amoriâ— inbâ—reant So sure are we one so reall is our spirituall Union with Christ our Head if we eat the Bread if we digest it we are sure of it in reason that we eat is the same with us in Religion it is so too and eat it we do we all are partakers of one Bread That this union is we are sure of the Scripture every where beareth witnesse of it we could not be branches he the Vine not members he the head not pretious stones built upon him he the foundation the cheif corner stone we need not eat his flâ—sh nor drink his bloud the Cup which we blesse need not be the Communion of his Bloud the Bread which we break the Communion of his Body no Communion at all indeed but for this union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be spared but for this ut uniamur it is the signe of it the seal of it the ground of it the cause of it ut corpus in terris capiti in caelis to make them one to make this union between Christ and us Christus erat faciens utrumque in unum Christs whole work was to do this to make us one our nature one in the Hypostaticall union our persons one in the spirituall nec prâ—judicat rerum pluralitas huic unitati for we that are many are one bread and one body one bread partaking all of one bread one body united all to one head one signe one thing we all though never so many partake of it All the beleevers bad one heart and one minde Acts 4. All of them are joyned into one head That this is that was the first I have been the longer because it is a matter of so much importance and not so easily conceived all our hope of that union Quae glorificat which the blessed Angels and Saints enjoy consists in this our spirituall union quae justificat which is with Christ by faith illa praemium haec meritum est saith Bernard all curâ—m rit is to be joyned with Christ There is yet another work to be done to make this appear else non apparentis non existentis eadem est ratio as good not be at all And yet appear we cannot make it to the eye of sence Caput in 2 Cognosci coelis corpus in terris est it is much too weak to be able to ken so farre neither indeed is it necessary that the hand or foot should see the heal if they feel it if they finde the use and benefit of it that will be appearance enough to them and that is to be had of him Two wayes it will appear 1. By that which the head is to the body 2 Wayes 2. By that the body is to the head There are foure things required to our head all four to be known 4 Wayes of him That it be 1. Verum 2. Perfectum 3. Vnicum 4. Peâ—petuum Christ is all these unto the body 1. Verum of the same nature with the body not like Nabuchadnezzars 1 Verâ—â— Image whose head was of Gold the breasts of Silver the thighes of Brassâ— the feet of Iron and Clay And that he might be of the same nature you know he took upon him our nature and therefore God saith the Apostle hath made him head of the Church Ephes 1. and that he is of the same nature appears First by his suffering for us he had not what to offer till he had Corpus aptatum Heb. 10. he had not been the Saviour of the body if he had not had that Tolle caruem Christi praesta quid Deus redemit saith Tertullian to Marcion He redeemed not the Angels quia non assumpsit he took not upon him their nature Secondly By his suffâ—riâ—g with us therefore saith the Apostle it behoved him to be in all things like his brethren that he might be a mercifull high Priâ—st And again that by the things which he suffered when he was tâ—mpted he might succour them that are tempted for he is not an high Priest which may not be touched with our infirmities when he cryed out upon the way Saul Saul why peâ—secutest thou me he was neerly touched he could not be an head if he had not this a sence of the bodies griâ—vances Secondly Again to make him a true head he must be united to the body An head sâ—vered from the body is not the head as good no head at all a wrong head set on a right head cut off are much a like the Joynts and Ligaments and Nerves are all for that end
creditis vobis potiùs quam Evangelio creditis so vobis potius quam antiquitati creditis I confesse ingeniously there is something favours their saying especially from the African Churches but proves it not to be of a binding nature at all times and places Potest esse diversa consuetudo in diversis Ecclesis sâ—ith Calvin I condemn not those Churches that have it not saith Zanche our Church may truly say with the Apostle we have no such custome In things which are indifferent as all things that are not commanded or forbidden in Scripture are no man in his right wits will deny but the power of the Magistrate may determine The Judgement of so many counsells which have passed upon this point The Laws established in this state wherin we live are enough to satisfie any spirit that is not contentious which defires not rather to steal into the calling under the pretence of Antiquity then to come in by the door of Legall and established Authority Of whom we may well say as Saint Cyprian doth of Novatus Adulter extraneus Episcopus ille est qui fieri à desertoribus per ambitum nititur Epist 52. Sec. 16. The summe of all is but the Doctrine of the Church of England that those which come into their Ecclesiasticall charges by those which are in Authority do come in lawsully and their calling is of God I must not stay upon this point which would take up a book and is not to be contained in a Sermon I return to my Text the other way to know false Prophets by 2. A Posteriori and this is the surer because best seen by us it is the same which our Saviour gives his Disciples You shall know them by their fruits give me leave at once to present you with a bundle of them The fruits of the spirit are Love joy peace long suffering gentlenesse goodnesse faith meeknesse temperance Gal. 5. 22. These you may be suâ—e they are of God and so are those spirits that do come with these But contrarily the fruits of the flesh are Adultery fornication uncleanaeesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies c. Vers 19. 20. These ye may be sure they are not of God neither are those spirits which come with them Look in another place that true Character of false Prophets and of such which our times are especially forewarned of 2 Tim. 3. 1 2. In the last dayes shall come perillous times men lovers of themselves covetous boasters disobedient to parents cursed speakers unthankfull imholy without naturall affection truce breakers false accusers intemperate fierce And Verse 5. Having a shew of godlinesse but deny the power of it And Verse 6 7. Creeping into houses and leading captive silly women And if you please to make up their Character out of 2 Peter 2. 1. Such which privily bring in damnable herefies Verse 3. Which thorough coveteousnesse and fained wâ—rks make merebandize of you Vers 10. Which despise government and stand in their own conceit Verse 12. which speak evill of those things which they know not and make their liberty a cloak for their maliciousnesse None of these are of God neither are those spirits which do come with them By these you may be able to discern them and this is a tryall you may trust unto But as in a disease there may some Symptomes be missing especially before it come to be Epidomicall untill it come to the height of it so it may fall out in the discovery of this great sicknesse of these times all will not appear especially where there is so much art and cunning used in the concealing them I will pitch upon some few which will not fail you as soon as you perceive them you may be able certainly to prove them 1. If they come not in Love the Spirit of God is a loving Spirit This is the touch-stone of the spirit By this shall all men know that â—ou are my Disciples saith Christ if you love one another It is an experiment upon which our Apostle himself concludeth a Probatum est Hereby know we the spirit of truth and the spirit of errour Verse 6. Saint Cyprian is down right Quisquis ille est qualiscunque ille est Christianus non est qui in Christi ecclesia non est And in the next words he tells us whom he means even Noâ—atus the Scismatick Qui nec fraternam charitatem nec Ecclesiasticam unitatem tenuit Epist 52. sec 16. The unity of the Spirit cannot be kept but in the bond of Peace and Love those then which come with malice and contention and hatred which come with wrath and envy and debate which are such as the Apostle speaks of some which can never be appeased pray mark that Rom. 1. 30. are justly to be suspected and you may be sure that they are not of God and by this rule you may try not only false Prophets but false professors 2. If they come in Mecknesse and Humility the Spirit of God is an humble Spirit and it is our Saviour Lesson to his Disciples discite ame quia mitis sum I am neer unto him saith the Lord which is of an humble spirit This is another argument to try them by a Symptome of the Spirit of God if they come with pride and arrogancy if contemning of their brethren conceiting of themselves above themselves you may know by this that they are not of God Yet there is a voluntary humility they may possibly creep till they be got in but this vizard will drop off in a short time you shall soon discover them by this whether they be of God 3. If they come in Gentlenesse The Spirit of the Lord is a gentle Spirit Wis 1. 5 6. God himself came not in the fire nor in the Earthquake nor in the strong winde but in a soft and still voyce 1 King 19. 12. Gentlenesse and love are the fruits of the spirit Gal. 5. 22. They know not of what spirit they are which come otherwise The feet of the Messengers of the Gospel are to be shod with the preparations of peace Isaiah delivers them their Message Comfort yee comfort ye my people will your God say This is another rule to try the Spirit it marcheth not suriously like Jebu it is not madnesse but mildnesse which comes with it They prosecute their own cause as he did and not Gods which come otherwise Again fourthly Truth is the tryall of them the Spirit of God is a Spirit of truth by their doctrines you must try the Spirits He that denies that Christ came in the flesh is the spirit of Antichrist Verse 3. There are other Doctrines which proceed from the lying spirits Saint Cyprian notes it for a notable one in Novatus for taking upon him to make a separation of the good from the bad as if he were the searcher of the hearts and reins a lying Doctrine and contrary to the precept of our Saviour himself who commandeth the tares and wheat to be let grow together And to the Apostle who saith that in agreat house there are vessels of wood and earth as well as of gold and silver Such is the shutting up of the Gate of mercy unto a sinner after he hath missed their set time of his call The denying of hope of repentance to such as have gone on long in their wickednesse and have faln from their professions The cutting off of most part of the visible Church from a possibility of being saved by Gods secret and eternall decree of reprobation desperate and damnable and lying doctrines contrary to Gods own protestations As I live saith the Lord c. At what time soever c. And the whole tenour of the Gospel and indeed a denying of Christs coming in the flesh These and such as these are but lying spirits and you may be sure they are not of God 5. I will but adde one more If they hate the light The privily bringing in their Doctrines is an argument of salfity 1 Pet 2. 1. Our Saviours main reason to confirm the truth of his Doctrines was this In private have Isâ—ad nothing John 18. 20. Veritas non quaerit angulâ—r The dangerousâ—st treasons have been nourished and conceived that wayes All estates have justly disallowed of private and frequent convenings The Disciples were commanded what they had heard in secret to preach it upon the house top These dare not do it for they dare not come to light least they be reproved This is another rule if they come privately if they seek privacy they are not of God Christ himself forbids you to look after him in the desert or Chamber I must not adde any more lest I trespasse too much on your patience I will shut up all in that exhortation of the Apostle Rom. 16. 17 18. I beseech you brethren mark them diligently which cause division and offences contrary to the Doctrine which you have learned and avoyde them for they that are such serve not the Lord Jesus Christ but their own bellies and with fair speech and flattering deceive the hearts of the simple and I conclude as I began Dearly beloved beleeve not every spirit but try the spirits c. Now to the eternall God who is able to make you stand be all praise c. FINIS