Rem terrenam Câ—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 Communiâ—n of the Body of Christ Communion is ever cum unione when two or more meet in one 2 The Coâ—â—â—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 thaâ— 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 Vâ—ion and yet the Fathers have used both these to illustrate this Communâ—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 Noâ—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
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
will be too little we finde it thrice threatned Revel 8. 13. Woe woe woe and when these are past with St Bernard we shaâ—l finde a fourth it will be but injustice with the King of Israel to smite but thrice when we should do it five or sixe times it will be but to repeat the words so much the oftner and four woes we shall in justice award unto our selves and those four from four places First From Heaven above us Secondly From the world without us Thirdly From our own consciences within us Fourthly From hell beneath us in respect of every one of these we have just cause to say Woe now unto us 1. From heaven above us â—hen we do contemplate the greatnesse and power of an incensed Judge how the Lord of Hâ—asts is up in armes against us how justice musters up her clouds aâ—d winds and stormes how thousand thousands and ten thousand thousands Dan. 7. dâ—ily march in his Army how he cometh with flames of fire rendring of vengeance how with him Judgement cannot be prevaricated no bribes will blinde his eyes no friends corrupt his affections mercy dares not plead tears will not be heard to speak who is able to stand before consuming fire who can dwell with everlasting burnings How the very Earth shall melt at his presence and the heavens be rowled up as in a scrowle before him how he will â—ip up the bowels of the heart it self and search the secrets of the soul how he found not stedfastnesse in his Angels and even the Starres are unclean in his sight How much more is man a worm even the Son of man which is but a worm If Moses could not abide his back parts how shall we endure his presence what can we conclude from this contemplation but with my Text Woe is unto us 2. One woe is past but behold a second If heaven do abandon us how shall the Earth comfort us If the Lord be against us how can I help was said by a King one as likely to help as any in the world We may well look about us but we shall finde with Ieremy our plague is desperate our wound is incurable When God is angry he infatuates even counsells quos perdere vult dementat He makâ—s abortive all policies you may learn it by Achitophels he suffers the Prophets themselves to provelyers as they did in perswading Abab to battail he turns the swords of Armies against themselves and their bows into their own bowels he makes them bring in a strong people to scourge themselves as Israel the Egyptians as children their own rod. He smites them with blindnesse and astonishment as he threatned Israel Deut. 28. 28. If we look to the Church we finde giddynesse to the Common-weal madnesse if without us to the North vae malum there is a mist to the South there ever and anon ariseth a cloud threatning a storm if within us we may say with the Apostle we are in perils by false Brethren there are Vipers which will eate up the bowels of the Mother that bred them treasons and conspiracies fill us with fears divisions and distractions adde unto our woes The world is by Plato compared to a shop almost whatsoever we look upon we may say with the buyer in Solomon malum est malum est it is naught it is naught We have cause enough if we consider it to say the second time Woe is now unto us 3. And yet behold a third though there be never so many troubles without us yet peace within us would afford us comfort but let us look within us and aske is it peace There is no peace unto the wicked our own consciences will tell us that They are witnesses to accuse us of sin and judges to condemne us to woe If they be quiet and trouble us not our woe is the greater because our consciences are secure but if troublesome how great is our woe They are the Books by which we shall be judged hereafter nay by them we may become our own judges now Search and see if in our own judgement we may not pronounce against our selves another woe how unsufferable are their checks how evident their accusations how faithfull their records others cannot read them and may judge us better then we are we which know them our selves if we will deal truly must needs pronource a righteous judgement and that is Woe be unto us because we have sinned 4. Three woes are past but behold a fourth It is St Bernards woe of his adding if we look below us we shall have cause to say it and there we shall finde the complement of all woe can you endure to hear that fearfull sentence depart you cursed without saying Woe be unto us how ready is the cruell executioner of souls the devill to hale us thither how wide hath hell opened her mouth to receive us there could we but hear the dismall groans and yelling cryes which they make that are swallowed up into the river of Brimstone Let Dives speak for the rest of his fellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am grievously tormented did we but beleeve the woefull extremity which they are in that are in utter darknesse Let our Saviours report work it into our faith it is weeping aâ—d wailing and gnashing of teeth night the duration of it not passe for a fable we have the everlasting Truth to confirme it there the worm dyeth not and the fire is not quenched have we not sufficient cause to cry out Woe be unto us How shall I make you say it if this will not hither we are judged if our judgement be right we must not favour our selves and say this shall not be unto us repentance cannot be true if partiall we must thus judge our selves that we may not be judged non sumus bis judicandi saith St Bernard God will spare us if we spare not our selves Let us cast our selves down at the footstool of his judgement Seat and confesse what we have deserved Let us come as Benbadads servants did to the King of Israel with Sackcloth about our loynes and ropes about our heads 1 Kings 20. 32. such coming becomes us best this day Let us cast our selves out of heaven as expecting only wrath from thence out of the world as finding only miseries there out of our selves as feeling nothing but terrours there down even to hell it self whether we deserve to be for ever plunged Let groans fill our souls and tears our eyes vae vohis qui ridetis in such a day as this is and let our mouths be filled with cryes saying it often Woe now unto us that we have sinned But If the greatnesse of our misery have not sufficiently brought us to that yet the neernesse of it will work some true effects Things a farre of work upon our apprehension somewhat but not much upon our passion but passion must be set to work now this day is the passion day of repentance In two
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
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
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