of those Fundamental Truths concerning Christ which have been overthrown while those abominable Errors have been maintained Long may we tread in the steps of our Forefathers and imitate their zeal never giving way to any more moderate Opinion of such Errors as wrench this Foundation Long may we enjoying the Peace of the Gospel believe profess preach and write as we have means and opportunity against such Fundamental Errors and strive we for such strength of resolution as that we may willingly expose our selves to any hardship yea to the most cruel death rather then to give entertainment to any such Errors as are against this Foundation 2. I say If we agree in this Foundation though there be dissent in other things let us keep the Unity of the Spirit in the Bond of Peace We are Brethren and hope to be saved all of us by the same Grace of the same Lord Jesus Christ why should we fall out one with another The excessive heat of Contention about Questions that is between the Calvinists and Lutherans is as great a Prejudice to our Cause and as great an Advantage to the common Enemy as can be given Let us then leave off such virulency and not suffer our Hearts any longer to be divided for such Differences among us but holding the Foundation let us give the right hand of Fellowship each to other and embrace one another as Brethren 7. Let us be highly thankful to God for the Revelation of the Doctrine of Christ for this as we have heard is the main Fundamental Doctrine of absolute necessity to be known and believed to Salvation how miserable should we have been without it but now our happinesse is great by means hereof therefore we have the greater and juster cause to be thankful to God for he hath in this regard preferred us before many Great and Potent Nations to which yet God hath given abundance of earthly blessings but we have cause to count them all dung and drosse in comparison of this excellent knowledge of Christ the means of which we enjoy Let us not fail to be thankful for this grace and let it be our care to walk worthy of and bring forth fruits answerable to it least it happen to us as our Saviour threatned against the Jewes Matth. 21.43 That the Kingdome of God be taken away from us and as against Capernaum that we be cast down to hell Matth. 11.23 as we have been lifted up to heaven 8. Lastly Christ being the onely Foundation of Salvation let us trust in him and build our hopes for Salvation upon him alone Trust in any other whether our selves or any man is to make flesh our arm Jer. 17.5 and they that do so are accursed Trusting in Christ we cannot miscarry nor shall our trust deceive us being built upon such a sure Foundation against which no opposition can prevail CHAP. V. Christ and a grain of Mastardseed Luk. 13.19 SAint Ambrose handling the Parable of the grain of Mustardseed doth directly apply it to Christ The Lord himself saies he is that grain of Mustardseed Ipse Dominus granum est synapis Seminatur in horto in horto enim captus est sepultus in horto crevit ubi etiam resurrexit arbor factus est Cant. 2.3 vis scire Christum granum seminatum Audi Joan. 12.24 Est autem granum tritici quia confirmat cor hominis granum synapis quia cor hominis accendit Sed si granum synapis Christus quomodo minimus est crescit Vis scire minimum Audi Isa 53.2 Vis scire maximum Audi Psal 45.2 Ille enim qui non habebat speciem aut decorem excellentior factus est Angelis ultra omnem gloriam prophetarum Semen est Christus minimum ex omnibus seminibus quia non venit in regno non in divitiis Subito autem velut arbor sublimem suae verticem potestatis effudit ut dicamus Cant. 2.3 sub cujus frondentibus ramis volucres coeli i. e. Sancti omnes requieverunt To. 4. In Luc. l. 7. he was sown in the garden for in a garden he was taken and buried and in a garden he grew where also he rose again and he became a tree Cant. 2.3 As the apple-tree among the trees of the wood so is my beloved among the Sons Desire you to know Christ a grain and sown Hear what our Saviour saies Except a corn of wheat fall into the ground it remains alone but if it dye it brings forth much fruit Joh. 12.24 But he is both a grain of wheat because he strengthens mans heart and a grain of Mustardseed because he heates the heart of man But if Christ be a grain of Mustardseed how is he the least and doth grow for so St. Mathew in laying down the same parable speaks of the Mustard-seed which saies he is the least of all seeds but when it s grown it s the greatest among herbs and becomes a tree Matth. 13.32 Would you know him to be the least hear the Prophet He hath no form nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53.2 Would you know him the greatest hear the Psalmist Psal 45.2 Thou art fairer then the children of men for he that had no form nor comelinesse is made more excellent then the Angels transcending the glory of the Prophets He is therefore the least of all the seeds because he came not in a Kingdome nor in riches but suddenly as a tree he sent out his branches that we might say as the Spouse Cant. 2.3 I sate under his shadow with great delight In whose branches the fowles of Heaven that is all the Saints lodged But the word Christ hath another acception namely not alone for Jesus our Redeemer but also for Christ mystical consisting of Christ the Head and the whole number of Christians as the Body and particular Christians as members in particular And so the word is used by the Apostle where he saies As the body is one and hath many members 1 Cor. 12.12 and all the members of that one body being many are one body so also is Christ And so Christ is here put for the Church And so that Parable may be applyed and holds good The grain of Mustardseed is little of it self at the first but in time it grows to be the greatest of herbs so the Church was little at the first but by degrees it growes great in number at the first it was in the narrow bounds of a Family in the Family of Adam Seth c. of Noah Sem c. In familia of Abraham Isaac Jacob but afterwards it grew into a People but here first it was in the narrow bounds of the Israeliâ—ish Nation you onely saies God In pop Israel Am 3.2 Exod. 19.5 In. pop Catholico have I known of all the Families of the Earth And ye shall be
Peter He went about all their Cities and Villages Matth. 9.35 saies St. Matthew teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sickness and every disease among the people Nor was there any sort of people which tasted not of his beneficency To the woman of Samaria that had scoffed at him Joh. 4.9 as being a Jew he gave a clear manifestation of himself as the Messiah I that speak unto thee am he Vers 26. saies our Saviour to her Matth. 15. The woman of Canaan by her importunity prevailes at last to have the devil cast out of her daughter Malchus that came among the rest to apprehend him having had his eare cut off by Peters sword had his ear cured by our Saviour Luk. 22.51 And when the Jewes had exercised the height of cruelty against him having nailed him to the Crosse he forbeares not then to act for them but making intercession for them saies Father forgive them they know not what they do Luk. 23.34 See here the horrid sin of the Jewes in plotting and acting against this our dear Saviour he to be so qualified in all respects as we have heard so useful to mankind so contented with his mean condition for our sakes so meek under all their acts of unkindenesse against him so innocent and harmlesse yea so beneficent notwithstanding all their unkindnesses against him and they to be carried with so much violence against him so that nothing will satisfie them but his blood what horrid inhumanitie is this As for our selves let us remember what Saint John saies 1 Joh. 2.6 He that saies he abides in him namely in Christ ought also himself so to walk even as he walked Let us therefore endeavour as in other particulars so in these to imitate Christ 1. As Christ was so let us study to be useful in our places unto those among whom we live in the employment of those abilities which we have received from God Rom. 12.13 1 Tim. 6.17 18. have we the wealth of the world let us distribute to the necessities of Saints being rich in the world be ye rich in good works and ready to distribute have ye wisdom be not backward to counsel and advise them that stand in need of your help in this kinde 1 Thes 5 11 Vers 14. Heb. 3.13 Psal 122.6 and according to the gifts that ye have received Edifie one another warn them that are unruly comfort the feeble minded c. Exhort one another daily If ye can do no more having yet the spirit of prayer Jam. 5.16 pray for the peace of Jerusalem yea pray ye one for another 2. As Christ was so let us be content with the meanest condition into which it shall please God our great shepheard to bring us if he will have us to be as poor as Job Psal 66. if he layes afflictions on our loynes if he gives men leave to ride over our heads if he shall cast us upon the bed of languishing be content with all God will have it so why should we not be content much more are we for the cause of Christ stript of our wealth cast into prisons laden with reproaches banisht out of our Countrey made a Prey to Sword to Fire to wilde beasts murmur not but be content It s for the honour of our Lord and Master who for our good and everlasting happinesse was content being God to become man being the Lord of all to become servant to all being to be the great Judge of the world to be arraigned at the barre of Humane judgment being the Prince of life to suffer death being the Lord of glory to be crucified being God blessed for ever to be made a curse Think seriously of this and then think what cause have we to be discontented with any the saddest condition the greatest degree of abasement into which we can be brought for his cause for what are we in comparison of him Learn we therefore with St. Paul how to be abased and how to abound both to be full and to be hungry Phil. 4.12 both to abound and to suffer need and as the Apostle exhorts us to be content with such things as we have Heb. 13.5 3. Let us be as he was meek in undergoing all unkind usage that we may meet withal at the hands of men though we be reproached reviled and slandered let us be as if we heard not though real injuries be offered to us let us be as if we felt them not let us not exercise nor meditate revenge It s the exhortation that the Apostles frequently give Rom. 12.19 1 Pet. 3.9 Avenge not your selves but give place unto wrath saies Saint Paul Not rendring evil for evil nor railing for railing saies Saint Peter Solomon in the Old Testament can give the same advise Say not thou I will recompense evil And again Prov. 20.22 Prov. 24.29 Say not thou I will do so to him as he hath done to me And we want not eminent examples of this meeknesse both in the Old Testament and in the New Of Moses it was said Numb 12.3 that he was very meek above all that were in the Earth Indeed if God and his honour be concerned Exod. 32. he can be hot to purpose God is dishonoured by the golden Calf and now see how he laies about him He is bringing in his hand the tables of the Covenant written with Gods own hand but upon the sight of their idolatry Vers 15 Vers 19 judging them unworthy of so rare a testimony of Gods love he casts them out of his hand Vers 20 and breaks them beneath the Mount As for the Calfe which they had made he burnt it in the fire Vers 20. and ground it to powder and strained it in the water and made the Israelites to drink of it He spares not Aaron but reproves him sharply what did this people to thee Vers 21. saies he that thou hast brought so great a sin upon them And proceeding further he armes the Levites against their brethren so that there fell of them three thousand men Vers 27 28 Thus hot he is in a businesse that concerned God but if the businesse concerns himself onely he is meek and calm to admiration Numb 12. 1 2 Vers 9 10 Vers 13. Aaron and Miriam speak against him because of the Ethiopian woman whom he had married and he hears it and when God would not bear it but would have righted him and therefore had stricken her with Leprosie he intercedes with God for her The like we see to be the carrriage of David to Saul 1 Sam. 26.19 20 What wrong Saul had done to him ye may see by his expostulation with Saul and yet how meekly did David carry himself under all farre was he from revenge Twice he had opportunity to have cried quit with him 1 Sam. 24. 26. and
alimenta deessent Vendidit autem Christus non paucis in Judaea sed vendebat omnibus ut ab omnibus crederetur omnes regiones venerunt in Aegyptum ad Joseph emere Ejusd lib. c. 7. Nor did Christ sell to a few in Iudaea but he sold to all that all might believe in him as all Countreyes came into Aegypt to Ioseph to buy corn and he sold to them all Hear St. Austin Ioseph's brethren selling him did cast him from them but Fratres vendentes Joseph abjecerunt cum fame tribularentur ad opem illius confugiunt to 4. quaest super libr. Judic sic qui abjecerunt Christum ad cum rursus conversi in to inveniunt salutem when they were pressed with famine they fly to his help so they that rejected Christ turning to him again finde salvation in him And elsewhere the same Father Joseph Joseph à fratribus persecutionem passus ab alienis honoratur Sic Christus Judaeis persequentibus à Gentibus clarificatus est to 4. de 83. quaestion q. 58. persecuted by his brethren is honoured by strangers so Christ the Jewes persecuting him is magnified by the Gentiles And again elsewhere Vivente Joseph non referuntur crevisse filii Israel sed postea quam mortuus est germinaverunt haec in illo Joseph figuâ—ata sunt in Christo completa priusquam moreretur Joseph noster scil Christus pauci in eum crediderunt postquam autem mortuus est resurrexit in universo mundo multiplicati sunt crevere Israelitae i. e. populi Christiani Joh. 12.24 To. 16. de temp ser 84. While Ioseph lived the children of Israel are not said to have increased in number but after his death they did mightily increase This was a figure in Ioseph but it was accomplished in Christ while our Ioseph namely Christ lived on the earth few believed on him but after he was dead and risen again the Israelites that is the Christian people were exceedingly increased in the whole world as he himself sayd Except a corn of wheat fall into the earth and dye it remains alone but if it dye it brings forth much fruit Joh. 12.24 And afterwards Ver. 32. if I be lifted up from the earth I will ' draw all men to me Ver. 33. And this sayes the Evangelist he spake of his death Hear St. Chrysostome As Ioseph went to his brethren to visit them and they neither regarding the Brotherhood nor the cause of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut Joseph ad Fratres abiit invisens eos et illi nec fraternitatem nec adventus causam reveriti sunt sed primo quidem occidere voluerunt postea autem vendiderunt barbaris Ita et Dominus noster advenit invisens genus humanum et suscepta carne dignatus fieri frater noster sic advenit sed ingrati Judaei animarum et corporum medicum occidere conati sunt et opere complerunt animo suo decretam caedem eumque crucifixerunt et isti quidem apprehensum et cruci traditum occiderunt illi autem consultabant quidem sed opere quod consulebant non impleverunt oportebat enim figuram minus habere quam veritatem To. 2. In. genes hom 61. thought first of killing him but afterwards sold him to barbarous people so our Lord came to visit mankind and having taken humane flesh upon him so he came but the unthankful Jews endeavoured to kill the Phisitian of soules and bodies and did actually accomplish this intended murder and these indeed having apprehended him and delivered him to be crucified killed him but those indeed consulted Iosephs death but did not actually accomplish it for it was meet that the type should have somewhat lesse then the truth And so the same Father elsewhere Many things are found alike in Ioseph and in our Lord. Iosephs own brethren layd in wait for him so our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. multa similia in Joseph in Domino reperiuntur Joseph à propriis consanguineis suis insidiis appetebatur sic Dominus Joseph varia tunica exutus est sic Dominus Joseph Ismaelitis est venditus sic Dominus à Juda Pharisaeis Joseph in vacuam cisternam injectus ascendit illaesus sic Dominus in monumento novo sepultus tertio die resurrexit Joseph à fratribus agnitus est Dominus post resurrectionem discipulis est manifestatus Joseph in carcere cum duobus Eunuchis inclusus illis somnia declaravit unus quidem à vulneribus devoratus est alter in patriam suam restituitur Dominus cum duobus latronibus crucifixus incredulum quidem in escam Gehennae transmisit fidelem autem paradisi civem constituit Joseph a best is devoratus nunciatus est tanquam Rex praeconis voce renunciatus Dominus tanquam homo crucifixus est tanquam Deus glorificatus To. 6. ser de negat Petri. Joseph was stript of his party-coloured coat so our Lord. Ioseph was sold to the Ishmaelites so our Lord by Iudas to the Pharisees Ioseph cast into an empty pit came out unhurt so our Lord buried in a new sepulchre rose again the third day Ioseph was made known to his brethren and our Lord after his resurrection was made manifest to his disciples Ioseph being in prison with Pharaohs two Officers declared to them their dreames hanging the one and restoring the other to his Office So our Lord being crucified with two malefactors sent the incredulous one to hell and made the believing thief a Citizen of Paradise Ioseph was sayd to be devoured by some cruel beast and was proclaimed as a King And our Lord was crucified as man but glorified as God Finally hear Prosper Iacob loved Ioseph and God said of his Son This is my beloved Son in whom I am well pleased Matth. 3.17 Jacob diligebat Joseph dicit Deus de Filio hic est filius meus dilectus c. somniavit Joseph somnium narravitque fratribus suis Putabam nos ait ligare gremia in campo surrexit gremium meum erectum est Conversa autem gremia vestra adoraverunt gremium meum Hoc in Christo futuruÌ„ praedixit idem Jacob in benedictione quam acceperata Patre Judah dicente Adorabant te omnes filii Patris tui Rursus alia sacramenta vidit in somnio haec suis fratribus indicavit quasi Sol inquit Luna undecim stellae adorabant me de Joseph nostro Domino Jesu Christo dicitur per prophetam Laudate eum Sol Luna landate eum omnes stellae lumen De praedict Dei part 1. c. 25. Ioseph dreamed a dreame and told it his brethren I thought we were binding sheaves in the field and my sheafe arose and stood up and your sheaves did obeysance to mine Gen. 37.7 This did Iacob foretell to come to passe in Christ while blessing Iudah he sayd all thy fathers children shall bow down unto thee
finde any other of whom all these things are true And therefore it follows necessarily that Jesus of Nazareth is the true Messiah and none other Tertullian also proves Jesus to be the Messias from the conversion of the Gentiles Behold Aspice omnes Nationes de voragine erroris humani exinde emergentes ad Deum Creatorem ad Deum Christi si audes nega Prophetatum Psa 2.8 Dabo tibi Gentes c. Isa 42.6 In lucem Gentium Quae si per Christum eveniunt non in alium erant prophetata quam per quem eveniunt Contr. Marcion l. 3. saies he all Nations rising from the gulfe of humane error to God the Creator to the God of Christ and if you dare deny it to be Prophesied I will give thee the Heathen for thy Possession c. Psal 2.8 and Isa 42.6 I wil give thee for a Covenant of the people for a light of the Gentiles which things if they come to passe by Christ they are not foretold of any other then of him by whom they come to passe And a little after he proves it by an Argument taken from Gods severity against the Jews for having spoken of the Evils that befell them he infers If these things happened to the Jews for Christ Si propter Christum haec acciderunt Judaeis non potuit Creator ulcisci nisi Christum suum remuneraturus potius Judaeos si adversarium Domini sui peremissent Certe si nondum venerit Christus Creatoris propter quem haec passuri praedicantur cum venerit ergo patientur Et ubi tunc filia Sion derelinquenda quae hodie nulla est ubi civitates exurendae quae jam in tumulis ubi Gentis dispersio quae jam extorris Redde statum Judaeis quem Christus Creatoris inveniat contende alium venisse Ibid. the Creator could not avenge any but his own Christ he would rather have rewarded the Jews if they had slain the Adversary of their Lord. Certainly if the Christ of the Creator be not yet come of whom it is foretold that they should suffer such things therefore when he shall come they shall suffer these things And where shall there be a Daughter of Sion to be left which at this day is not Where the Cities to be burnt which are already in their Graves Where a Nation to be dispersed which is already banisht out of their Country Restore to the Jews a state which the Creators Christ may finde and then look for another Messiah He doth also prove it by another Argument taken from the things that happened at the Death of Christ related by the Evangelist Matth. 27.45.51 Behold says he all the Elements are moved Ecce elementa concutiuntur quia Dominus ipsorum patiebatur Caeterum adversario laeso coelum luminibus floruisset magis Sol radiis insultasset magis dies stetisset libenter spectans in patibulo pendentem Christum Marcionis Contr. Marc. l. 4. because their Lord suffered But if it had been his Adversary that had suffered Heaven would have flourished with Lights the Sun would rather have insulted with his Beams the Day would rather have stood at a stay as willing to behold Marcions Christ hanging on the Cross Hear also how Athanasius argues the case They says he that see the Works of the Messias done by Christ Qui vident opera Messiae per Christum patrata illum tamen Messiam promissum fuisse negant simile quiddam faciunt acsi quis terram quidem à Sole illuminatam videat Solem tamen terrae illuminatorem non videat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quid autem ille qui apud ipsos in expectatione erat cum veniret facere debuit Vocare Gentes at jam vocatae sunt Facere ut cessarent Rex Prophetae Visio at jam facta sunt Idolorum superstitionem refutare at jam refutata sunt Mortem abolere at jam abolita est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid ergo factum non est quod oportuit Christum facere aut quid restat quod non sit impletum To. 1. de Incarn Verbi and yet deny him to be the promised Messias do as if a man should see the Earth enlightened by the Sun and yet not see the Sun the Enlightner of the Earth And what was he to do who was expected by them to come as the Messiah when he shall come To call the Gentiles but they are already called To cause that the King the Prophets and the Vision should cease but they are already made to cease To cast away the superstition of Idols but it 's already cast away To abolish Death but it 's already abolish'd What therefore is not done which it behoved Christ to do What remains yet to do which is not done Much more might I add in this kinde but this which I have said may very well suffice to prove it against all gainsayers That Christ is the Messias foretold by the Prophets Oh then the fearful blindness of the Jews yea wilful blindness Rom. 3.2 They had the Oracles of God committed to them even the Books of the Old Testament in which are contained many Types and many Prophesies of Christ all which are in him fulfilled and yet they see not namely because they will not see this Christ to be the Messiah foretold by the Prophets and who is so blinde as he that wilfully shuts his eyes and so it happens to them Isai 6.10 that seeing they see not and hearing they hear not neither do they understand according to that Prophesie and hence issue all those acts of unkindness against our blessed Saviour He came to his own and his own received him not John 1 11 Acts 3.15 Matth. 27 1 Cor. 2.8 they killed the Prince of Life they preferred Barrabas before him they crucified the Lord of Glory they sent that message after him We will not have this man to reign over us Luke 19 Oh unspeakable senslessness hear how guilty they are Saint Ambrose compares them with the Centurion preferring him before them The Centurion says he doth acknowledg Christ a stranger Centurio agnoscit alienum Levita non recognoscit suum Gentilis veneratur Judaeus abjurat To. 4. de interpell l. 1. cap. 5. the Priest acknowledges not Christ being one of his own A Gentile worships him the Jew abjures him The same Father elsewhere compares them with the Thief on the Cross preferring him before them Latro Christum in suppliciis agnovit suis quem isti in beneficiis non agnoverunt In Psa 40. The Thief says he acknowledged Christ in his Evils which he suffered they acknowledged not Christ in the Benefits which they received from him Hear Saint Austin setting out the wilful blindness of the Jews in this respect The Jews says he hold the Law they hold the Prophets they read all they sing all Tenent Judaei Legem tenent Prophetas legunt omnia cantant omnia Prophetarum
corruption This difference the Apostle notes between Christ and David Act. 13.36 37 David having served his generation saies he after the will of God fell asleep and was laid to his Fathers and saw corruption but he whom God raised again saw no corruption St. Austin observes this difference between Christ and all Christians in general His flesh namely Christs Illius caro non vidit corruptionem nostra post corruptionem in fixe seculi induet incorruptionem In Joan. Evang. tract 84. saw no corruption our flesh after it hath been corrupted shall put on incorruption And again Christ rose by his own power for so he saies Destroy this Temple Joh. 2.19 and in three daies I will raise it up And this he spake Ver. 21. saies the Evangelist of the Temple of his body But our bodies shall be raised by the power of Christ and by vertue of the union that is between Christ and us And therefore the Apostle ascribes this great work to Christ who saies the Apostle shall change our vile bodies Phil. 3.21 and make them like unto his glori us body Gregory the great puts both these together Christ saies he was not raised as others are Non ut reliqui suscitatus est Christus nostra enim resurrectio in finem seculi dilata est illius autem die tertio celebratur Nos per illum resurgimus ipse autem per se In Job l. 24. c. 2. for our resurrection is deferred until the end of the world Christ rose on the third day we shall be raised by Christ he rose by his own power 8. As for the last resemblance between Christ and us It s true Christ overcoming sat with his father on his throne and we overcoming shall sit with Christ on his Throne but yet here is a great distance The victory of Christ over his and our enemies is of himself by his own power but our victory is of God through Christ We are more then conquerors Rom. 8.37 saies the Apostle through him that hath loved us And Blessed be God 1 Cor. 15.57 that hath given us the victory through our Lord Jesus Christ And the exaltation of Christ it agreeing to Christ in regard of his humane nature is of Christ himself together with the Father and the Holy Ghost according to that known saying The works of the Trinity towards the creature are undivided Opera Trinitatis ad extra sunt indivisa unitas essentiae cooperatio Elohim As there is one essence common to them all so there is a co-working of the three Persons But our Exaltation is from Christ as the Author of it To him that overcomes will I give to sit with me c. And Rev. 3.21 Rev. 2.10 Be thou faithful to the death and I will give thee the crown of life So that upon all these Particulars it's plain That it 's not without cause that the Church says of her Husband My welbeloved is white and ruddy Cant. 5.10 the chiefest among ten thousand upon which place Gregory the Great glosses well Candidus rubicundus quia nullum omnino peccatum faciens justitiae pulchritudinem ex integro tenuit tamen tanquam peccator esset ad mortis passionem accessit Ex millibus electus est quia ex totius generis humani massa nullus sine peccato reperitur ipse autem non solum sine peccato fuit sed peccatores sua justitia sanguine redemit To. 2. in Cant. 5.10 White and ruddy because having committed no sin he kept the beauty of Righteousness entire and yet as if he had been a sinner he came to the suffering of Death The chiefest among ten thousand because of all the whole mass of Mankinde there is none found without sin but he not onely was without sin but also redeemed sinners by his Righteousness and Blood And it 's an excellent passage that the same Father hath Wisdom that is Lumen Sapientia Joh. 8.12 Ego sum lux mundi Lumen servi sapientiae appellari solent Eph. 5.8 Est is lux in Domino Sed ille lumen illuminans Joan. 1.9 Erat lux vera quae illuminat omnem hominem venientem in hunc mundum isti autem lumen illuminatum In Job lib. 19. cap. 33. 35. Nos etsi sancti efficimur non tamen sancti nascimur quia ipsa naturae corruptibilis conditione constringimur cum Propheta dicamus Psal 51.5 Ecce in iniquitatibus conceptus sum in peccato concepit me mater mea Christus autem solus veraciter sanctus natus est qui ut ipsam naturae corruptibilis conditionem vinceret ex commixtione carnalis copulae conceptus non est Christ is Light Joh. 8.12 I am the Light of the World And the Servants of Wisdom use to be called Light Eph. 5.8 Now ye are Light in the Lord but he is the enlightening Light Joh. 1.9 That was the true Light that lightens every man that comes into the World but they are enlightened Light And afterwards ' Though says he we are made holy yet we are not born holy for we are all bound together in the condition of corrupted Nature and may say with the Prophet Psa 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me But Christ alone was born truly holy who that he might overcome the condition of corrupt Nature was not conceived by carnal copulation but by the Holy Ghost I shall add but one thing more a passage out of Saint Chrysostom his gloss upon those words Hebr. 2. vers 11. He that sanctifies and they that are sanctified Qui sanctificat i. e. Christus qui sanctificantur i. e. nos Vide quantum intersit Ille sanctificat nos sanctificamur Ex uno scil Deo ex quo omnia ille quidem ex Patre tanquam verus proprius filius nos autem tanquam creatura i. e. ex nihilo In Hebr. Hom. 4. are both of one He that sanctifieth that is Christ and they that are sanctified that is We. See the difference Christ sanctifies we are sanctified Of one namely of God of whom are all things And he indeed of the Father as a true and proper Son We as a Creature that is out of nothing Now from this Parallel between Christ and Christians we may learn two things I. The excellent condition of all godly Christians that are Christians in good earnest and not onely in name and shew I justly add this last clause for Praeter nomen nihil many are Christians in name that have nothing besides the name and against such Justin Martyr hath a sad Passage If any says he are found not to live so as Christ hath taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defens pro Christian ad Antonin Pium. it 's a certain argument that they are not Christians though with the Tongue they profess the Doctrine of Christ for Christ says
Church and all the members of it both in soul and body be brought unto Christ and not till then to enjoy him and to be with him fully immediatly and for ever And so the Apostle brings this in as a consequence of Christs descending from Heaven with the voice of an Archangel and with the Trump of God that we namely 1 Thes 4.16 17 the whole Church both in soul and body shall be ever with the Lord Oh therefore let us long for that day let us say Rev. 22.20 even so come Lord Jesus come quickly this is frequently affirmed of the godly as of the Saints at Corinth 1 Cor. 1.7 that they waited namely with patience yet with desire for the coming of the Lord Jesus And so St. Paul testifies himself and all the godly that they looked for their Saviour from heaven Phil 3.20 And so by the same Apostle are the godly described namely that they are such 2 Tim. 48. as love the appearing of Jesus Christ Such therefore let us be CHAP. IX Lib. I. c. Christ and a Lamb. WE have heard Christ and the Paschal Lamb compared before and I intend not now to touch upon that but onely shall take notice of the resemblance between Christ and a Lamb in general And frequently is our Saviour set out under this notion So the holy Baptist saies of Christ Joh. 1.29 Behold the Lamb of God that takes away the sins of the world And a little after Behold the Lamb of God And so St. Peter Vers 36. 1 Pet. 1.19 By the blood of Christ as of a Lamb unspotted and undefiled And so Saint John Rev. 5.6 Vers 8. In the midst of the Elders stood a Lamb as it had been slain And again the twenty four E ders felt down before the Lamb. Vers 12. And again Worthy is the Lamb that was slain to recieve power and riches c. And again Rev 6.16 Hide us from the wrath of the Lamb And again Rev. 19.9 Blessed are they that are called to the marriage-supper of the Lamb Rev. 21.9 And again One of the Angels said Come hither and I will shew thee the Bride the Lambes wife In all which places its plain that Christ is spoken of And the resemblance between Christ and the Lamb holds in these 4. particulars 1. It s an useful and profitable creature the flesh the skin the wool yea all of it and about it is good for some use or other for food for cloathing c. And who sees not how all this is true of Christ useful he is for all purposes he is a King to govern us a Prophet to teach us a Priest to Sacrifice and intercede for us he is a Shepherd to lead us to the green Pastures a Physitian to heal our Diseases a Counsellor to advise us a Guide to direct us Isa 55 1. Rev. 3.18 a Captain to fight for us He is milk wine and hony he is gold to enrich us garments to cloath us eye-salve to cure our blindnesse yea he is all in all to us Col. 3.11 yea all about him is useful to us the holinesse of his conception to answer for our natural uncleannesse the holinesse of his life to answer for the irregularities of our lives his Death to satisfie the justice of God for us his Resurrection to be a cause of our resurrection at the last day His Ascension into Heaven to prepare Mansion-places for us his sitting at his Fathers right hand to intercede for us his coming again at the last day to take us to himself that we may be ever with him 2. The Lamb is a contented creature content with any pasture though never so poor into which the shepherd shall put it And who sees it not to have been so with our Saviour If God will have him to be born of a poor Virgin he disdains it not If to live in a mean condition so as not to have where to lay his head he sticks not at it he sought not greater things for himself then God had laid out for him nay when the people would have taken him by force to make him a King he would none of it Joh. 6.15 but departed into a mountain alone by himself 3. The Lamb is a meek creature bearing wrongs quietly not studying revenge and herein in an high degree is it a fit resemblance of our dear Saviour Therefore saies St Austin is our Saviour compared to a Lamb Agnus quia mansuetus Tom. 10. serm a Lovaniens Edit serm 90. because of his mildnesse We hear that Evangelical Prophet in this respect comparing Christ to a Lamb Isa 53.7 He is brought saies he as a Lamb to the slaughter and as a sheep before his shearer is dumb so he opened not his mouth But will some say did he not open his mouth when they came to apprehend him in the garden Matth. 26.55 said he not Are ye come out as against a thief with swords and staves for to take me And when one of the Officers struck him with the palmes of his hand Joh. 18.22 23 said he not If I have spoken evil bear witness of the evil if well why smitest thou me how then is it true of him that he opened not his mouth Hear Saint Peter clearing this scruple he opened not his mouth 1 Pet. 2.23 that is when he was reviled he reviled not again when he suffered he threatned not he neither studyed nor exercised revenge but meekly bore all he could have prayed to his Father and he would have given him more then twelve Legions of Angels Isa 37.36 and what revenge could they have wrought against them when one Angel in one night destroyed 185000. 2 King 1. in the Assyrian Hoast At his word as at the word of Elisha fire from Heaven might have consumed them all or the Earth would have opened her mouth and devoured them all as it did Korah and that rout of Rebels But he forbore all this and quietly suffered all committing his cause to him that judges righteously Numb 16. 4. The Lamb is an innocent creature The Lamb saies Bullinger is a symbole of innocency Agnus innocentiae symbolum In Apoc. 5. And was not this eminently seen in our blessed Saviour whom did he ever wrong in word in deed in body in goods in good name how justly might he say as Samuel in his apology Whose Oxe have I taken 1 Sam. 12 3 whose Asse have I taken whom have I defrauded whom have I oppressed c. The Apostle could say of him such an high Priest it became us to have who was holy harmlesse Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nay he was so farre from hurting any that he abounded in the exercise of beneficency he took all occasions that offred themselves of doing good yea he sought opportunities he went about doing good Act. 10.38 saies Saint
appeares not to our eyes and yet its certain that the Church hath alway a being and is alway enlightened by Christ her Sun So saies Whitaker against Campian Thinkest thou that thou canst perswade us An tu te posse putes nobis persuadere eum esse Ecclesiae statum ut obscurari nequeat ut nil perfidia nil hostes nil Antichristus valeat Delere hi quidem Ecclesiam nunquam possunt in angustias compingere compellere in latebras possunt Ecclesiam Augustinus lunae similem esse dixit quae nunc tota lucet solis incensa radiis nunc luminis magna parte privatur nunc lumen omnino nullum ostendit Ita Ecclesia interdum lumine clarissimo illustratur interdum obscurior apparet interdum vix apparet quidem Ad Campian ra◠3. that the state of the Church is such that it cannot be obscured so that the perfidiousness of enemies and Antichrist can do nothing against it They cannot indeed destroy the Church but they can bring it into a narrow compass and drive it into holes Augustine saies the Church is like the Moon which sometimes shines wholely being enlightened with the Sun-beams sometimes is deprived of a great part of her light and sometimes shewes no light at all So the Church shines sometimes more gloriously sometimes it s more obscured and sometime it hardly appears at all He proceeds to make it manifest by example The face of the Jewish Church saies he was glorious under David and Solomon Si Ecclesiae illius tanta vastitas esse potuit ut ex omni illo piorum numero nullus omnino reliquus esse videretur etsi reliqui erant re permulti mirum esse non potest in regno Antichristi qui omnes Achabos Jezabelas immanitate superat ita fuisse direptam Ecclesiam ut mira esset fidelium solitudo Nec tamen in ista Ecclesiae vastatione efficere potuit Antichristus quin multae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctorum remanserint qui genua nunquam bestiae flexerint nec signum ejus inuri permiserint Ibid. but under Ahab it was so obscured that Eliah complained that besides himself there was none left And thence he infers ' If that Church could be so wasted that of all that number of godly men none seemed to be left though indeed many were left seven thousand saies God it is no wonder if in the Kingdome of Antichrist who exceeds all Ahabs and Jezabels in cruelty the Church was so laid waste that there was so great a solitude of the faithful Yet neither was Antichrist able in that devastation of the Church to prevail but that there remained thousands of Saints which bowed not the knee to the Beast nor received his mark Hence we may frame an answer to the Romanists frequently assailing us with that question Where was your Church before Luther for this is the confident assertion of Campian the Jesuit of us That for fifteen Ages we cannot finde any one Town or Village or House Quindecim seculis non oppidum non villam non domum reperire possumus imbutum doctrina nostra rat 3. holding our Religion namely till the time of Luther Zuinglius and Calvin But learned Whitaker doth justly deny it Id falsissimum est Campiane Temporibus enim Apostolicis omnes Ecclesiae omnes urbes omnia oppida familiae omnes eandem fidem religionem coluerunt quam nos profitemur Ibid. This is most false saies he for in the times of the Apostles all Churches all Cities all Towns all Families held the same faith which we professe he means all Cities Townes and Families in which the Church was planted by the Apostles And the truth of this may with ease be manifested by comparing the particulars of our Religion professed by the Reformed Churches with the Religion of those Apostolical Churches but that would take up too much time It s true that sometimes the Church hath been much obscured and kept under the hatches yet still there hath been a Church that hath maintained the faith of Christ against heresies springing up When Arianisme prevailed most under the Emperors Constantius and Valens there wanted not those that maintained the faith of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiality of the Son with the Father And when Heathenisme had the upper hand under the Emperors that were before Constantine the great and under Julian that infamous Apostate who succeeded Constantius still there were such as professed the Christian faith and defended it against the heathen resisting for it even unto blood And so in the times when as the Church lay under the greatest darkness by reason of the Apostasy and Tyranny of the Romane Synagogue even in all Ages there have been such as have professed and defended even unto death the faith of Christ received from the Apostles against the Heresies and abominable Superstitions of Rome witness the glorious Martyrs that have suffered death for the cause of Religion in all those times both at home and abroad So that to this question of the Romanists we may justly answer that our Church was before Luther though not alway equally appearing but sometimes as some grains of corn covered over with chaff in the floor and as fire on the hearth in the night-time covered over with ashes CHAP. XI The Church and a Mother SAint Paul makes use of this resemblance while he saies That Jerusalem Gal. 4.16 which is above is the mother of us all on which place hear Luther This Jerusalem saies he which is above is the Church Est illa Hierusalem coelestis quae sursum est Ecclesia id est credentes per totum orbem qui idem evangelium eandem fidem in Christum eundem Spiritum Sanctum eadem Sacramenta habent Ideo sursum non intellige de Ecclesia triumphante in coelis sed de militante in terris In loc that is believers dispersed through the whole World which have the same Gospel the same faith in Christ the same holy Ghost and the same Sacraments Understand this therefore that it s here said above not of the Church-triumphant in Heaven but of the Church Militant on Earth And this Church is the mother of us all that is of all believers both Jewes and Gentiles both high and low both rich and poor for towards us all she doth perform all the offices of a mother as Saint Austin speakes excellently The mother Mater Ecclesia mater est Patris tui matrisque tuae haec nos ex Christo concepit haec martyrum sanguine parturivit haec in sempiternam lucem peperit haec fidei lacte nutrivit nutrit Ep. 38. ad Laetum the Church saies he is the mother of thy Father and of thy Mother she hath conceived thee of Christ she hath travelled of thee by the blood of the Martyrs she hath brought thee forth to the everlasting light she hath nourished and doth nourish thee with the milk