Meditations on the holy sacrament of the Lords last Supper Written many years sinceMeditations on the holy sacrament of the Lords last Supper Written many yeares since
Meditations on the holy sacrament of the Lords last Supper Written many years since by Edward Reynolds then fellow of Merton College in Oxford.Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford.
Edward Reynolds 1599–1676London: printed by Felix Kyngston for Robert Bostock, 1638
[8], 94, 81-142, 137-240, [4] p. · 60k words · STC 20929A · ESTC S112262
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Fifthly, we eat and drink the Sacrament of Christ crucified, to signify that real and near incorporation of the faithful into Christ their head; for the end of eating is the assimilation of our nourishment and the turning of it into our own nature and substance, whatsoever cannot be assimilated is ejected: and thus is it between us and Christ; whence it cometh that we so often read of thec Inhabitation of Christ in his Church, of his more peculiar presenced⟨p. 61⟩with and in his people, of our spiritualc ingrasture into him by faith, of those more near and approaching relations of Brotherhoodd, and coinheritancee between Christ and us, that mutual interest, fellowship, and society which we have each to other, with infinite other expressions of that divine and expresselesse mixture whereby the faithful are not only by a consociation of affections
and confederacy of wills, but by a real though mystical union ingrafted, knit, and as it were jointed unto Christ by the sinew of faith, and so made heirs of all that glory and good which in his person was purchased for his members, and is from him diffused on them as on the parts and portions of himself. So that it pleaseth Gods spirit (as some
do observe) so far sometimes to express this union betwixt Christ and his Church, as to call the Church it self by the name of Christ, and every where almost to interest
to esteem him self incomplete and maimed without it. And here this mystical unity between Christ & his Church being by eating and drinking so expressly signified, and in the Sacrament so graciously obsignated unto us, it will not be impertinent to enlarge somewhat on so divine a point: wheresoever any thing hath so inward a relation and dependency on something else, as that it
⟨p. 62⟩
subsisteth not, nor can retain that integrity of being which is due unto it, without that whereon it dependeth, there is necessarily required some manner of union between those two things by means whereof the one may derive unto the other, that influence and virtue whereby it is preserved: for broken, discontinued and ununited parts receive no succour from those from which they are divided.
FIfthly, wee eat and drinke the Sacrament of Christ crucified, to signifie that reall and neere incorporation of the faithfull into Christ their head; for the end of eating is the assimulation of our nourishment and the turning of it into our owne nature and substance, whatsoever cannot bee assimulated is ejected: and thus is it between us and Christ; whence it commeth that wee so often read of thec Inhabitation of Christ in his Church, of his more peculiar presenced⟨p. 61⟩with and in his people, of our spirituallc ingrasture into him by faith, of those more neere and approaching relations of Brotherhoodd, and coinheritancee between Christ and us, that mutuall interest, fellowship, and society which wee have each to other, with infinite other expressions of that divine and expresselesse mixture whereby the faithfull are not only by a consociation of affectionsf and confederacy of wills, but by a reall though mysticall union ingrafted, knit, and as it were joynted unto Christ by the sinew of faith, and so made heires of all that glory and good which in his person was purchased for his members, and is from him diffus'd on them as on the parts and portions of himselfe. So that it pleaseth Gods spirit (as someg do observe) so farre sometimes to expresse this union betwixt Christ and his Church, as to call the Church it selfe by the name of Christ, and every where almost to interesth himselfe in the injuries and suffrings of his Church, yeai to esteeme him self incompleat and maimed without it. And here this mysticall unity between Christ & his Church being by eating and drinking so expressely signified, and in the Sacrament so gratiously obsignated unto us, it will not be impertinent to enlarge somewhat on so divine a point: whersoever any thing hath so inward a relation and dependancy on something else, as that it ⟨p. 62⟩subsisteth not, nor can retaine that integrity of being which is due unto it, without that whereon it dependeth, there is necessarily requir'd some manner of union between those two things by meanes whereof the one may derive unto the other, that influence and vertue whereby it is preserved: for broken, discontinued and ununited parts receive no succour from those from which they are divided.
fAffectus consociat & confederate voluntes Cyprian. de Caena Dom.Affectus consociat & confederat voluntes Cyprian. de Caena Dom.
gAugust de peccat. merit. & remiss. l. 1. c. 31. de Genesi ad lit. l. 11. c. 24. Beza in annotat. ad Ephes. 1. 23. Hooker. pag. 306.August de peccat. merit. & remiss. l. 1. c. 31. de Genesi ad lit. l. 11. c. 24. Beza in annotat. ad Ephes. 1. 23. Hook•r. pag. 306.
(All manner of activity requiring a contract, and immediateness between the Agent and the subject) and this one proof of that omnipresence and immensity which we attribute unto God, whereby he fillethb all creatures, bestowing on them all that general influence and assistance of his Providence whereby they livec and move and have their being.
(All manner of activity requiring a contract, and immediatnesse between the Agent and the subject) and this one proofe of that omnipresence and immensity which we attribute unto God, whereby he fillethb all creatures, bestowing on them all that generall influence and assistance of his Providence whereby they livec and move and have their being.
bDeum namque ire per omnes terrasque tractasque maris Caelumque profundum Virg. vid. Hugost. vict. de Sacrament. l. 1. part. 3. c. 17. Psal. 138. Isaiah 6. Amos 9. 1. 3. Jer. 23. 24.Deum namque ire per omnes terrasque tractasque maris Caelumque profundum Virg. vid. Hugost. vict. de Sacrament. l. 1. part. 3. c. 17. Psal. 138. Esay 6. Amos 9. 1. 3. Ier. 23. 24.
cActs 17. Vid. Aug. de Genesi adlit. lib. 4. c. 12 & confess. lib. 1. cap. 2. 3.
But besides this universal presence of God wherewith he doth equally fill all things by his essence, which were from eternity wrapped up in his power and wisdom; there is a more special presence and union of his unto the creature; according as he doth in any of them exhibit more express Characters of his glorious Attributes: In which sense he is said to be ind Heaven, because he doth there more especially manifest his power, wisdom, and majesty; ine the soft and still voice because there his lenity was more conspicuous, in the burning bushf and in the light cloud, because in them his mercy was more ⟨p. 93⟩expressed, in the mount Sinai4, because there hish terror was especially declared. According unto which different diffusions of himself on the Creature and dispensation of his Attributes, God (without any impeachment of his Immensity) may be said to be absent, to depart, and to turn away from his Creature, as the words are every where in the Scriptures used. Thus is God united to the creature in general, by the right of a Creator, upholdingi all things by his mighty word, without the participation whereof they could not but be annihilated and resolved into their first nothing: but besides, there is a more distinct and nobler kind of union unto his more excellent Creature, man? for as there are some things which partake only of the virtue and efficacy, others which partake of the Image and nature of the Sun; as the bowels of the earth receive only the virtue, heat and influence, but the beam receives the very Image and form of it, light: so in the creatures, some partake of God only as an Agent, as depending on his eternal power from whence they did originally issue, and by which they do now still subsist, and so receive only some common Impressions and foot prints of divine virtue, whereby they declarek his glory, others partake of the Imagel of God, of the divinem nature as Saint Peter speaks, and receive from him those two ⟨p. 64⟩special properties wherein principally consists the Image of God, holiness and happiness, that giving perfection to our working, and this to our being, (which two satisfy the whole compass of a created desire) and so declare his love; some acknowledge God as their maker, others as their Father, in them is dependence and gubernation only, in these is cognition and inheritance.
But besides this universall presence of God wherwith he doth equally fill all things by his essence, which were from eternity wrapped up in his power and wisedome; there is a more speciall presence and union of his unto the creature; according as he doth in any of them exhibit more expresse Characters of his glorious Attributes: In which sense he is said to be ind Heaven, because hee doth there more especially manifest his power, wisedome, and majesty; ine the soft and still voice because there his lenity was more conspicuous, in the burning bushf and in the light cloud, because in them his mercy was more ⟨p. 93⟩express'd, in the mount Sinah4, because there hish•errour was especially declared. According unto which different diffusions of himselfe on the Creature and dispensation of his Attributes, God (without any impeachment of his Immensity) may be said to be absent, to depart, and to turne away from his Creature, as the words are every where in the Scriptures used. Thus is God united to the creature in generall, by the right of a Creator, upholdingi all things by his mighty word, without the participation whereof they could not but be annihilated and resolved into their first nothing: but besides, there is a more distinct and nobler kind of union unto his more excellent Creature, man? for as there are some things which partake only of the vertue and efficacy, others which partake of the Image and nature of the Sunne; as the bowels of the earth recceive only the vertue, heat and influence, but the beame receives the very Image and forme of it, light: so in the creatures, some partake of God only as an Agent, as depending on his eternall power from whence they did originally issue, and by which they doe now still subsist, and so receive only some common Impressions and foot prints of divine vertue, whereby they declarek his glory, others partake of the Imagel
The bond of this more special union of the reasonable creature unto God, was originally the Law of mans creation, which did prescribe unto him the form, and limits of his working, and subordination unto God, which knot he by his voluntary aversation violating and untying, there did immediately ensue a dis-union between God and man, so says the Prophet, your sins uhave separated between you and your God. Now as the parts of a body so long as they are by the natural bonds of joints and sinews united to the whole, do receive from the fountains of life, the heart and the brain, all comfortable supplies for life and motion, which are due unto them; but being once dissolved and broken off, there then ceaseth all the interest which they had in the principal parts: so as long as man by obedience to the Law, did preserve the union between God and him entire, so long had he an evident participation of all those graces spiritual, which were requisite to the ⟨p. 65⟩holiness and happiness of so noble a creature: but having once transgressed the Law, and by that means broken the knot, he is no more possessed of that sweet illapse and influence of the spirit, which quickeneth the Church unto eternal life; but having united himself unto another head, and subjected his parts unto another Prince, even the Princex that ruleth in the children of disobedience, he is utterly destitute of all divine communion an alieny from the commonwealth, and by consequence from all the privileges of Israel, a stranger from the covenant of promise, unacquainted with, ye unable to conceive aright of spiritual things, quite shutz out from the Kingdom, yea without God in the world. And thus far we have considered the several unions, which are between the creatures either in general as creatures, or in particular as reasonable, and God considered in the relation of a Creator, which will give great light to understand both the manner and dignity of this mystical and evangelical union betwixt the Church and Christ considered under the relation of a Redeemer, by whom we have re-uniona and access to the Father; in whom only he hath acceptedb us again, and given unto us the adoption of children.
The bond of this more speciall union of the reasonable creature unto God, was originally the Law of mans creation, which did prescribe unto him the forme, and limits of his working, and subordination unto God, which knot he by his voluntary aversation violating and untying, there did immediately ensue a dis-union between God and man, so saies the Prophet, your sinnes uhave separated between you and your God. Now as the parts of a body so long as they are by the naturall bonds of joynts and sinewes united to the whole, doe receive from the fountaines of life, the heart and the braine, all comfortable supplies for life and motion, which are due unto them; but being once dissolved and broken off, there then ceaseth all the interest which they had in the principall parts: so as long as man by obedience to the Law, did preserve the union between God and him intire, so long had he an evident participation of all those graces spirituall, which were requisite to the ⟨p. 65⟩holinesse and happinesse of so noble a creature: but having once transgress'd the Law, and by that meanes broken the knot, he is no more posses'd of that sweet illapse and influence of the spirit, which quickneth the Church unto eternall life; but haveing united himselfe unto another head, and subjected his parts unto another Prince, even the Princex that ruleth in the children of disobedience, hee is utterly destitute of all divine communion an alieny from the commonwealth, and by consequence from all the priviledges of Israel, a stranger from the covenant of promise, unacquainted with, yee unable to conceive aright of spirituall things, quite shutz out from the Kingdome, yea without God in the world. And thus farre wee have considered the severall unions, which are between the creatures either in generall as creatures, or in particular as reasonable, and God consider'd in the relation of a Creator, which will give great light to understand both the manner and dignity of this mysticall and evangelicall union betwixt the Church and Christ consider'd under the relation of a Redeemer, by whom we have re-uniona and accesse to the Father; in whom only he hath acceptedb us againe, and given unto us the adoption of children.
Now as in the union of God to the creatures, we have before observed the differences of it, that it was either ⟨p. 66⟩general unto all, or special unto some, in which he did either more expressly manifest his glory, or more graciously imprint his Image: so also in the union of Christ unto us, we may observe something general whereby he is united to the whole mankind, and something special whereby he is united unto his Church, and that after a double manner; either common unto the whole visible assembly of the Christians, or peculiar and proper unto that invisible company who are the immediate members of his mystical body.
Now as in the union of God to the creatures, we have before observed the differences of it, that it was either ⟨p. 66⟩generall unto all, or speciall unto some, in which he did either more expressely manifest his glory, or more gratiously imprint his Image: so also in the union of Christ unto us, we may observe something generall whereby he is united to the whole mankind, and something speciall whereby he is united unto his Church, and that after a double manner; either common unto the whole visible assemblie of the Christians, or peculiar and proper unto that invisible company who are the immediate members of his misticall body.
First, thenc all man kind may be said to be in Christ, in as much as in the mystery of his incarnation he took on him the self same nature, which maketh us to be men, and whereby he is as properly man as any of us,d subject to the same infirmities, liable and naked to the same dangers & temptations, moved by the same Passion, obedient to the same laws with us, with this only difference, that all this was in him sinless and voluntary, in us sinful and necessary.
First, thenc all man kind may be said to be in Christ, in as much as in the mistery of his incarnation hee tooke on him the selfe same nature, which maketh us to be men, and wherby hee is as properly man as any of us,d subject to the same infermities, liable and naked to the same dangers & temptations, moved by the same Passion, obedient to the same lawes with us, with this only difference, that all this was in him sinlesse and voluntary, in us sinfull and necessary.
cUnius naturae sunt vites & palmites propter quod cum esset Deus, cujus naturae non sumus factus est homo ut in illo esset vitis humana natura cujus & nos omnes palmites essemus. August. Tom. Tract 80. Joh.Vnius naturae sunt vites & palmites propter quod cum esset Deus, cujus naturae non sumus factus est homo ut in illo esset vitis humana natura cujus & nos omnes palmites essemus. August. Tom. Tract 80. Ioh.
dEsuriens subdiabolo sitiens subsamacitidè flens Lazarum, anxi•usque ad mortem. Tert de carn. Christi. • 9. & adver. praxeum c. 27.
Secondly, besides this, there is a farther union of Christ unto all the Professors of his truth in knowledge and explicit faith, which is by a farther operation infusing into them the light of truth, and some general graces that which make them serviceable for his Church; even as the root of a tree, will sometimes so far enliven the branches as shall ⟨p. 67⟩suffice unto the bringing forth of leaves, though it supply not juice enough for solid fruit: for whatsoever graces the outward professors of Christianity do receive, they have it all derived on them from Christ; who is the dispenser of his Fathers bounty, and who enlighteneth every man that cometh into the World.
Secondly, besides this, there is a farther union of Christ unto all the Professors of his truth in knowledge and explicite faith, which is by a farther operation infusing into them the light of truth, and some generall graces that which make them serviceable for his Church; even as the root of a tree, will sometimes so farre enliven the branches as shall ⟨p. 67⟩suffice unto the bringing forth of leaves, though it supply not juyce enough for solid fruit: for whatsoever graces the outwad professors of Christianity do receive, they have it all derived on them from Christ; who is the dispencer of his Fathers bounty, and who inlightneth every man that commeth into the World.
Thirdly, there is a more special and near union of Christ to the faithful, set forth by the resemblances of buildingc, ingrastured, memberse, marriagef, and other the like similitudesg in the Scriptures, whereby Christ is made unto us the Original, and well-spring of all spiritualh life and motion, of all fullness iand fructificationk. Even as in natural generation, the soul is no sooner infused and united but presently there is sense and vegetation derived on the body: so in spiritual new birth, as soon as Christ is formedl in us as the Apostle speaks, then presently are we quickenedm by him, and all the operations of a spiritual life, sense of sin, vegetation, and growth in faith, understanding and knowledge of the mystery of godliness, taste and relish of eternal life, begin to show themselves in us. Wen are in Christ by grace, even as by nature we were in Adam. Nowo as from Adam there is a perpetual transfusion of Original sin on all his posterity, because we were all then not only represented by his person, ⟨p. 68⟩but contained in his loins; so from Christ, who on the Cross did represent the Church of God, ande in whom we are, is there by a most special influence transfused on the Church, some measuref of those graces, those vital motions, that incorruption, purity, and holiness, which was given to him without measure; that he alone might be the Authorg and Original of eternal salvation, the consecrated Princeh of glory to the Church: from which consecration of Christ, and sanctification of the Church, the Apostle infers a union between Christ and the Church; for he that sanctifieth and they that are sanctified are of one. And all this, both union or association with Christ, and communion in those heavenly graces which by spiritual influence from him are shed forth upon all his members, is brought to pass by this means originally, becausei Christ and we do both partake of one and the self-same spirit, which spirit conveys to the faithful, whatsoever in Christ is communicable unto them. For as the members natural of man are all conserved in the integrity and unity of one body, by that reasonable soul which animates, enlivens, and actuates them, by one simple and undivided information, without which they would presently fall asunder and moulder into dust:
Thirdly, there is a more speciall and neere union of Christ to the faithfull, set forth by the resemblances of buildingc, ingrastured, memberse, marriagef, and other the like similitudesg in the Scriptures, whereby Christ is made unto us the Originall, and well-spring of all spirituallh life and motion, of all fulnesse iand fructificationk. Even as in naturall generation, the soule is no sooner infus'd and united but presently there is sense and vegetation derived on the body: so in spirituall new birth, as soone as Christ is formedl in us as the Apostle speakes, then presently are we quicknedm by him, and all the operations of a spirituall life, sense of sin, vegetation, and growth in faith, understanding and knowledge of the mysterie of godlinesse, taste and relish of eternall life, begin to shew themselves in us. Wen are in Christ by grace, even as by nature we were in Adam. Nowo as from Adam there is a perpetuall transfusion of Originall sin on all his posterity, because we were all then not only represented by his person, ⟨p. 68⟩but contained in his loynes; so from Christ, who on the Crosse did represent the Church of God, ande in whom we are, is there by a most speciall influence transfus'd on the Church, some measuref
even so the members of Christ are all firmly united unto him, and from him receive all vital ⟨p. 69⟩motions, by means of that common Spirit, which in Christ above measure, in us according unto the dispensation of Gods good will, worketh one and the self-same life and grace; so that by it, we are all as really compacted into one mystical body, as if we had all but one common soul. And this is that which we believe touching oura fellowship with the Son, as S. John calls it; the clear and ampleb apprehension whereof is left unto that place where both our union and likeness to him, and our knowledge of him shall be made perfect.
even so the members of Christ are all firmely united unto him, and from him receive all vitall ⟨p. 69⟩motions, by meanes of that common Spirit, which in Christ above measure, in us according unto the dispensation of Gods good will, worketh one and the selfe-same life and grace; so that by it, we are all as really compacted into one mysticall body, as if we had all but one common soule. And this is that which we beleeve touching oura fellowship with the Sonne, as S. Iohn cals it; the cleere and ampleb apprehension whereof is left unto that place where both our union and likenesse to him, and our knowledge of him shall be made perfect.
bNam & nunc est in nobis, & nos in ill•; sed hoc nunc credimus, tunc etiam cognos•emus: quamvis & nunc credend••overimus, sed tunc contemplando noscemus August. Tom. 9. Tract. 75. in John.Nam & nunc est in nobis, & nos in ill•; sed hoc nunc credimus, tunc etiam cognos•emus: quamvis & nunc credend••overimus, sed tunc contemplando noscemus August. Tom. 9. Tract. 75. in Iohn.
Sixthly, we eat and drink the Sacrament of Christs Passion, that thereby we may express that more close and sensible pleasure which the faithful enjoy in receiving of him. For there is not any one sense whose pleasure is more constant and express, than this of Tasting: the reasons whereof are manifest. For first it follows by the consequence of opposites, that that faculty when fully satisfied, must needs be sensible of the greatest pleasure whose penury & defect brings the extremest anguish on nature. For the evil of any thing being nothing else but an obliquity and aberration from that proper good to which it is opposed. It must needs follow, that the greater the extent and degrees of an evil are, the more large must the measure of that good be in the distance from which that evil consisteth. ⟨p. 70⟩Now it is manifest that the evil of no senses is so oppressive and terrible unto nature, as are those which violate the taste and touch (which later is ever annexed to the former;) no ugly spectacles for the eyes, no howls or shriekings for the ear, no stench or infection of air for the smell, so distasteful, through all which the anguish of a famine would not make a man adventure to purchase any food, though affected even witha noisome qualities. Secondly, the pleasure which nature takes in any good thing, is caused by the union thereof to the faculty, by means whereof it is enjoyed; so that the greater the union is, the more necessarily is the pleasure of the thing united. Now there is not any faculty whose object is more closely united unto it than this of Tasting: in Seeing, or Hearing, or Smelling, there may be a far distance between us and the things that do so affect us, but no tasting without an immediate application of the object to the faculty. Other objects satisfy though without me, but meats never content nor benefit till they be taken in. Even so is it with Christ and the faithful: many things there are which affect them with pleasure, but they are without, and at a distance; only Christ it is, who by being and dwellingb in them, delighteth them. Lastly, we eat and drink the Sacrament of Christ crucified, that therein we may learn to admire ⟨p. 71⟩the wisdom of Gods mercy, who by the same manner of actions doth restore us to life, by which we fell from it.
Sixtly, we eat and drink the Sacrament of Christs Passion, that thereby we may expresse that more closse and sensible pleasure which the faithfull enjoy in receiving of him. For there is not any one sense whose pleasure is more constant and expresse, than this of Tasting: the reasons whereof are manifest. For first it followes by the consequence of opposites, that that faculty when fully satisfied, must needs be sensible of the greatest pleasure whose penury & defect brings the extreamest anguish on nature. For the evill of any thing being nothing else but an obliquity and aberration from that proper good to which it is oppos'd. It must needs follow, that the greater the extent and degrees of an evill are, the more large must the measure of that good be in the distance from which that evill consisteth. ⟨p. 70⟩Now it is manifest that the evill of no senses is so oppressive and terrible unto nature, as are those which violate the taste and touch (which later is ever annexed to the former;) no ugly spectacles for the eyes, no howles or shrikings for the eare, no stench or infection of aire for the smell, so distastefull, through all which the anguish of a famine would not make a man adventure to purchase any food, though affected even witha noisome qualities. Secondly, the pleasure which nature takes in any good thing, is caused by the union thereof to the faculty, by meanes whereof it is enjoyed; so that the greater the union is, the more necessarily is the pleasure of the thing united. Now there is not any faculty whose object is more closely united unto it than this of Tasting: in Seeing, or Hearing, or Smelling, there may be a farre distance betweene us and the things that do so affect us, but no tasting without an immediate application of the object to the faculty. Other objects satisfie though without me, but meats never content nor benefit till they be taken in. Even so is it with Christ and the faithfull: many things there are which affect them with pleasure, but they are without, and at a distance; onely Christ it is, who by being and dwellingb in them, deligheth them. Lastly, we eat and drink the Sacrament of Christ crucified, that therein we may learne to admire ⟨p. 71⟩the wisdome of Gods mercy, who by the same manner of actions doth restore us to life, by which we fell from it.
Satan and Death did first assault our ear, and then took possession of us by the mouth; Christ and faith chose no other gates to make a re-entry and dispossess them. Thus as1 skilful Physicians do often cure a body by the same means which did first distemper it, quench heats with heat, and stop one flux of blood by opening another: so Christ that he may quell Satan at his own weapons, doth by the same instruments and actions, restore us unto our primitive estate by which he had hurried us down from it. That those mouths which were at first open to let in death, may now much more be open, not only to receive, but to praise him, who is made unto us the Author and Prince of life.
Satan and Death did first assault our eare, and then tooke possession of us by the mouth; Christ and faith chose no other gates to make a re-entry and dispossesse them. Thus as1 skilfull Physitians doe often cure a body by the same meanes which did first distemper it, quench heats with heat, and stop one flux of blood by opening another: so Christ that he may quell Satan at his owne weapons, doth by the same instruments and actions, restore us unto our primitive estate by which he had hurried us downe from it. That those mouthes which were at first open to let in death, may now much more be open, not only to receive, but to praise him, who is made unto us the Author and Prince of life.
1Tertul. cont. Gnost. c. 5. Arist. Probl. sect. 1. quast. 45. & sect. 3 qu. 26. vid. August. de Doctrina Christiana. lib. 1. c. 14.
nature as Saint Peter speaks, and receive from him those two
⟨p. 64⟩
speciall properties wherein principally consists the Image of God, holinesse and happinesse, that giving perfection to our working, and this to our being, (which two satisfie the whole compasse of a created desire) and so declare his love; some acknowledge God as their maker, others as their Father, in them is dependance and gubernation only, in these is cognition and inheritance.
of those graces, those vitall motions, that incorruption, purity, and holinesse, which was given to him without measure; that he alone might be the Author
of glory to the Church: from which consecration of Christ, and sanctification of the Church, the Apostle inferres a union betweene Christ and the Church; for he that sanctifieth and they that are sanctified are of one. And all this, both union or association with Christ, and communion in those heavenly graces which by spirituall influence from him are shed forth upon all his members, is brought to passe by this meanes originally, because
Christ and we do both partake of one and the selfe-same spirit, which spirit conveighs to the faithfull, whatsoever in Christ is communicable unto them. For as the members naturall of man are all conserv'd in the integrity and unity of one body, by that reasonable soule which animates, enlivens, and actuates them, by one simple and undivided information, without which they would presently fall asunder and moulder into dust:
