Conversion he says Verse 19 They were made nigh And a little after Ye are no longer says he strangers and foreigners but fellow-citizens of the Saints and of the Houshold of God And Psalm 145.18 The Lord says the Psalmist is near to all them that call upon him in Truth They have a free and ready access to God by Prayer with hope of audience Through him says the Apostle that is through Christ we both that is Eph. 2.18 Believers both among Jews and Gentiles have an access to the Father But as for wicked men they are far off they have no liberty of access to God by Prayer no hope of prevailing with God in Prayer nay to the wicked God says Though ye make many prayers I will not hear Isai 1.15 yea which is more God says of them When they fast I will not hear their cry Jer. 14.12 and when they offer burnt-sacrifice and an oblation I will not accept them And yet further the Church and the Members of it all godly Christians are near to God as having an open enterance into Heaven to enjoy God and live with him in Glory and Happiness for ever 1 Cor. 2.9 Matth. 20 James 1.12 Heb. 10.23 God hath prepared it for them and it shall be given to them for whom it is prepared God hath promised it to them and faithful is He that hath promised Yea Christ hath purchased it for them and therefore they cannot miss of it but as for the wicked God will know them afar off there shall be no enterance for them 1 Cor. 6.9 No unrighteous person says the Apostle shall inherit the Kingdom of God And Saint John says of the Heavenly Jerusalem Rev. 21.27 There shall in no wise enter into it any thing that defileth nor whatsoever worketh abomination or maketh a lye See the difference between the Church and the Members of it and all wicked men that are strangers from it great is the preferment and Happiness of the one most sad is the condition of the other let wicked men be humbled and cast down let the godly be comforted and be thankful to God for this That they are so preferred CHAP. IX The Church and an House THis Resemblance is frequently used in Scripture Saint Paul calls the Church of God 1 Tim. 3.15 Heb. 3.6 the House of the living God And again Whose House says he ye are if ye hold fast the Confidence and the rejoycing of the Hope to the End 1 Pet. 4.17 And Saint Peter The time is now come that Judgment must begin at the House of God that is at the Church of God Serm. of the Churches Visitation And as Dr. Sibs well observes an House is sometimes put for the Family and sometimes for the structure or Building it self and both ways the Resemblance holds between the Church and an House I. As the House is put for a Family so the Resemblance holds in these things 2 Tim. 2.20 1. In a great House there are Vessels of Gold Silver Wood and Earth some to honor some to dishonor So in the Church there is a mixture of good and bad Elect and Reprobate as in the Field there is a mixture of Wheat and Tares and in the Floor of Grain and Chaff Wonder not then nor take such offence at the Church as to forsake the Communion of it because all are not right and streight nor such as you would have them to be There was never any Church so exact but that there hath been such a mixture in it Let this comfort you That a time will come in which there shall be a Separation made between the Sheep and the Goats between the Wheat and the Tares between the Grain and the Chaff then all things that offend shall be taken and cast out and as in the Garner there shall be onely good Grain so then there shall be onely a Congregation of righteous men Psalm 1.5 Heb. 12 and spirits made perfect Wait till that time and expect not that now which God intends to be then separate we our selves from the corrupt manners of the wicked and imitate not their sinful exorbitances and then let it not trouble us that wicked men are mixt with us their sins shall hurt them not us Gal. 6.5 Rom. 14.12 Every man shall bear his own burden Every one of us shall give account of himself unto God And if any being admitted to the Lords Table shall eat and drink unworthily he shall not prejudice any of us who study to prepare our selves for the use of it 1 Cor. 11.29 but shall eat and drink judgment to himself alone 2. In a great Family there are persons of different ages of different strength of different relations to the Master of the Family of different employments so in the Church of God there are little Children 1 John 2.12 13 14 young men and Fathers there are weaker and stronger Christians some that stand in need of milk some that are fit for stronger meat some that need to be led or carried in arms some that can go of themselves and walk strongly some that are Teachers and Rulers of others and some that are taught and ruled by others Let not then weak Christians be too much cast down because of their weakness nor they that are laid out for less noble employments as if in this respect they were not of Gods Family The weakest Childe is a Member of the Family as well as the strongest and they that stand in need of milk as well as they that are most fit for the strongest meat and they that need to be carried in arms as well as they that are able to go most strongly yea know for your comfort That as the weakest Childe may in time grow to be a strong Man so ye that are weak for the present may in time prove strong if ye be not wanting to your selves Nor let stronger Christians despise the weaker for even these are Members of Gods Family as well as your selves and therefore to despise them were intolerable pride and God knows how to increase their strength and to abate yours so that ye may come to stand in need of the help of them whom for the present you despise because of their weakness Serm. of the Churches Visitation 3. There is yet another Particular which Dr. Sibs observes in which this Resemblance holds namely That the Master of the Family hath a Care to provide for his Family yea and he that doth it not hath denied the Faith 1 Tim 5.8 and is worse then an Infidel yea the very Dragons and Ostriches the worst of all the Creatures have some care of their young ones So nay much more God the Master of this great Family will provide for all the Members of his Church Mat. 6.26 28 29 30 yea He feeds the Fowls of the Air and clothes the Lilies of the Field much more will he
therefore to Isaac God gives a more particular assurance Gen. 26.4 that in his seed should all the Nations of the Earth be blessed But Isaac had two sons Esau and Jacob from whether of them should Christ descend God tells Jacob Gen. 28.14 that in his seed shall all the Families of the Earth be blessed But Jacob had twelve Sons from which of them should Christ come God discovers it to Jacob and Jacob by the spirit of Prophesy tells us that he was to come from Judah but when should he come when the Scepter was departed from Judah Gen. 49.10 And this was the cleerest light that was given to the world while the Church was in the bounds of a Family But afterward God made known this Rule of Godlinesse the Doctrine of Salvation to a Select Nation whom God chose out of all the world to be their God and that they should be his people and now the Church was in populo Israelitico among the people of Israel God having shut out all other Nations by the Partition Wall of the Ceremonial Law So that it was then true Psal 76.1 In Jury is God known his name is great in Israel of them God saies ye shall be my peculiar people though all the world be mine Exod. 19.5 And you onely have I known of all the Families of the Earth And so sings that sweet singer of Israel Psal 147.19.20 He hath shewed his word unto Jacob his statutes and his judgments unto Israel he hath not dealt so with any Nation and as for his judgments they have not known them And Moses What Nation is there so great Deut. 4.6 that hath Statutes and Judgments so righteous as all this Law which I set before you this day And thus it continued to be from that time till Christs Ascension into Heaven for even while Christ was upon the Earth he gave that command unto his Disciples when he sent them abroad Matth. 10.5 6. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not but go rather to the lost sheep of the house of Israel And when that distressed Woman of Canaan came to our blessed Saviour in behalf of her daughter that was vexed with a devil Matth. 15.22 at the first he answers her not a word and when his Disciples became suitors for her he answers them Vers 24. I am not sent but to the lost sheep of the house of Israel And the Woman renewing her suit receives this answer Vers 26. It s not meet to take the childrens bread and to cast it to dogs In this compasse of time there was a more full discovery of the Rule of Godlinesse of the Doctrine of Christ If ye well consider what hath been said of the comparison between Christ and the Types that went before of him ye shall see that there is not any Branch of the Doctrine of Christ which was not set before them whether of his Person in both Natures Divine and Humane or of his Offices Kingly Priestly and Prophetical or of his twofold estate of Humiliation and Exaltation or of the benefits that accrue unto us by him But how are these set out to them In dark Types and obscure Prophesies The old Church had the Sun of Righteousness but there was a Cloud of dark Types between him and their eyes there was a Vail between them and the Holy of Holies which kept even the ordinary Priests themselves from entering in to behold the things that were therein In this respect the Apostle calls it the Mystery that hath been kept secret since the World began and elsewhere Rom. 16.25 Col. 1.26 The Mystery that hath been kept hid from ages and from generations But now at last God hath made known this Rule of Godliness this Doctrine of Salvation by Christ to all Nations of the World the Church being in populo Catholico dispersed among all Nations And this hath been from the time of Christs Ascension to this day and so shall be to the end of the World Therefore our Saviour being presently to ascend into Heaven enlarged the Commission of his Apostles Matth. 28.19 Mark 16.15 even to teach all Nations and to preach the Gospel to every Creature And therefore when Saint Peter doubted whether he should go to Cornelius a Gentile he was taught in the Vision not to call any thing common or unclean Acts 10 which God hath sanctified and so we finde Churches planted and the Faith of Christ preached in all Countries of the Gentiles as Saint Paul says Rom. 15.19 Col. 1.5 6 from Jerusalem round about unto Illyricum yea says he the Word of the Truth of the Gospel is in all the World for God is not alone the God of the Jews but also of the Gentiles Rom. 3.29 30 for it is one God that shall justifie the Circumcision by Faith and the Vncircumcision through Faith for Christ hath broken down the middle Wall of Partition Eph. 2.14 15 and so hath made in himself of twain one new man So that now it 's most true that the same blessed Apostle saith That there is no difference between the Jew and the Greek Rom. 10.12 but the same Lord over all is rich unto all that call upon him And to this Church thus made Catholique the Rule of Godliness the Doctrine of Christ is revealed and set out not by dark Types as in the Times of the Old Testament but in all plainness so that as Saint Paul says we do with open face behold the Glory of God 2 Cor. 3.18 Nor is it set down to us in the Future Tense as that which shall be in Times to come as it was in the Old Testament but in the Present or Preterperfect Tense as that which is already done so we hear our blessed Saviour crying out on the Cross John 19.30 Consummatum est It 's finished And Saint Paul can tell us 2 Cor. 1. That all the Promises of God are in him Yea and in him Amen So that by that which hath been said to sum up all briefly we may see a manifold variety in the administration of this Rule of Godliness 1. That it was at the first delivered by word of mouth and handed over by Tradition from Father to Son and afterwards committed to Writing God saw an admirable expediency in both It was not written at the first for there was no such danger of corruption the Church being then in the compass of a Family and the Patriarchs the Heads of those Families being men of singular piety Nay it was more expedient for the Church as it then was to be so used as it was namely they had frequent apparitions of the Son of God they had God oft speaking to them by Angels and the like and this was far more convenient for the Church at that season then to have a written Word and
no more Think we Is it not much more perswasive to have God himself speaking then onely to read what is written from him And who desires not more to see his Friend and to hear him speak then to receive a Letter from him And as for those godly Persons to whom the Son of God did not appear they had yet their Ancestors that could tell them I have seen the Lord And the Lord hath spoken to me Yea it was far more commodious for the Church which was to enjoy the benefit of the written Word that the foregoing Church should thus be delt withall by Visions Apparitions c. without a written Word then to have had a written Word from the begining without these for this was a mean to gain more credit to the Scripture which was to follow as it appears by that speech of God to Moses Lo I come unto thee in a thick Cloud Exod. 19.9 that the People may hear when I speak unto thee and believe thee for ever In which words God gives this as a Reason why the Israelites should hear God speaking to Moses before Moses should write any thing namely that they should be moved to believe him for ever And so is the case here So that all that space of time which went before the Scripture was to succeeding ages as a preparative to stir up the mindes of men to receive read and hear the Scriptures to be afterwards delivered to the Church with more reverence and undoubted Faith But God would have the Word afterwards commited to writing because then it was needful for that the Church was then much enlarged into many Families and therefore there would have been great uncertainty in matters of Religion and much danger of corruption unless God should still have appeared and spoken to the Fathers of the several Families or unless there were one Prophet in common to teach them all neither of which were or had been so convenient So that had not this heavenly Doctrine been committed to writing there would have been as hath been said much danger of corruption yea we see that before even when the Church was in a narrower compass there was corruption Adam had God revealing his Will to him immediately Gen. 4. 6. and yet Cain his Son brought in corruption yea and afterwards the Sons of God corrupted Religion by their unlawful Marriages God restored the purity of Doctrine to Noah and he teaches it to his Posterity and they being dispersed over the face of the Earth it was committed specially to the Posterity of Shem and yet within the space of two hundred years Terah Josh 24.2 Gen. 20 the Father of Abraham serves other gods God again restores the purity of Doctrine to Abraham and makes him a Prophet Isaac succeeds him and Jacob him who dying commends the keeping of it to his Posterity and it 's probable it was kept pure as long as the Sons of Jacob lived but from the death of Jacob's Sons until their departure out of Egypt there were not many above an hundred years and yet the Rule of Godliness was so worn out in that short space of time Ezek. 20.7 8 that even those Israelites bred and born in Egypt forsooke the Religion of their Fathers and took up the Customs of Egypt and became Egyptian Idolaters Much greater danger there would have been of corruption afterwards if the Rule of Godliness had not then been committed to Writing And therefore it pleased God in his Wisdom and Mercy that now at length the Rule of Godliness should be written both to prevent the Errors which might otherwise have prevailed against the Church and also that the Church might have a Rule certain and certainly known by which to try all Doctrines and Practices whatsoever According to that of the Prophet To the Law and to the Testimony Isai 8.20 If they speak not according to that Word it is because there is no Light in them Stand we still and wonder at the Goodness and Wisdom of our gracious God so providing for his Church and answering her necessities so managing his Dispensations as may be most suitable to the condition of the Church particularly in this That he contents himself to deliver this Rule of Godliness by word of mouth when there was less danger of corruption but then committing it to Writing when there was more danger in this kinde Fail we not Psalm 96.8 to give unto God the Glory due to his Name even the Glory of his incomprehensible Wisdom and unspeakable Mercy But be we also careful to answer Gods expectation herein And having this written Word as a sure Rule by which to try all Doctrines Eph. 4.14 Let us not be as Children tossed up and down with every wind of Doctrine let us not believe every spirit but try the spirits 1 John 4.1 whether they be of God or not If we be deceived and led into Error having in our hands such a Rule of Tryal who shall pity us But Saint Chrysostom gives another Reason of this various Administration of the Rule of Godliness In the begining God spake to men by himself so he spake to Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ab initio per seipsum loquebatur hominibus Deus secundum quod audire eis erat possibile Sic cum Adam locutus refertur sic cum Noe sic cum Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vbi autem genus nostrum proclivius in malitiam declinavit à Parente Conditore suo quasi longa quadam peregrinatione discessit confabulatione cessante literis epistolis ad eos tanquam longe à se positos utitur quibus eos veteris cujusdam amicitiae familiaritatis admoneat Tom. 2. in Genes Ser. 1. to Noah to Abraham c. But when Mankinde declined downwards to Wickedness and as taking a long journy departed from their Father and Maker the Confabulation ending he uses Letters and Epistles to them as being far absent from him by which he brings to their minde that Friendship and Familiarity which sometimes they had with him 2. Another difference in this Administration of the Rule of Godliness is in regard of the Persons to whom it was discovered then to one Nation now to all Nations Exo. 10.22 23 As it was in the Plague of Darkness that was upon Egypt all Egypt was in the dark onely the Hebrews in Goshen had Light so was it in the Times of the Old Testament That Light of saving Truth did then shine onely among the Jews all the World besides was then in Darkness It is the Confession that David made He hath shewed his Word unto Jacob Psa 147.19 20 his Statutes and Judgments unto Israel He hath not so delt with any other Nation and as for his Judgments they have not known them To this also Saint Paul gives his Attestation first of the Jews to that question What advantage hath the Jew
yet but one Christ And to come lower there are many Sun-beames yet but one Sun one Light many branches and arms of a tree yet but one tree so in the Church there are many members yet but one body 2. In the multitude and variety of members though the body be but one yet it hath many members the body is not all eye nor all ear but there be eyes ears hands feet c. And these are greatly different each from other some are more honourable others lesse some stronger others weaker some have more excellent abilities and serve for more noble uses then others So is it in the Church the body of the Church is but one but the particular members of it are many and they greatly different some are set in higher place neerer to Christ the head others lower at a greater distance and more remote from him Accordingly some are furnisht with more excellent gifts and laid out for more noble employments then others As in a great Family there are divers members greatly different some neerer to the Master of the Family some more remote there are Children nearer then any Servant and among the Servants one is Steward and another is a Scullion in the Kitchin And in an Army the Army is one yet there are Multitudes and several Companies of Souldiers and they different in Use and Honour one from another there are Captaines Lievtenants Sergeants and common Souldiers some neerer in place to the General of the Army and some more remote So in the Church it is according to the wise disposition of God hear Saint Paul Rom. 12.6 Having gifts different according to the grace that is given to us And again 1 Cor. 7.7 Every man hath his proper gift of God one after this manner and another after that Yea hear him largely disputing of this subject 1 Cor. 12.4 Vers 5. Vers 6 Vers 8 9 10 11. There are diversities of gifts There are diversities of Administrations There are diversities of operations To one is given the word of wisedome to another the word of knowledge to another faith c. All this concernes the variety of gifts which arises from and is according to the variety of members of which he adds Vers 17.18 If the whole body were an eye where were the hearing and if all were hearing where were the smelling But now God hath placed the members every one of them in the body as it hath pleased him And finally in the application of the comparison he speakes more plainly Now ye saies he to the Christians at Corinth are the body of Christ and members in particular Vers 27.28 29. And God hath set some in the Church First Apostles secondarily prophets c. Are all Apostles c. 3. The resemblance holds in the usefulness of the members There is not any the least member of the natural body Natura nil facit frustra which hath not its use it s made for some purpose or other Nature doth nothing in vain much lesse the God of Nature To say nothing of the eyes and ears the very feet are useful to the body and so is any other member that may be least of all set by hear we the Apostle confessing as much The eye cannot say to the hand Vers 21.22 I have no need of you nor the head to the foot I have no need of you Nay much more those members of the body that are more feeble are necessary In the Commonwealth the greatest cannot miss the meanest there is not the Noblest Personage to whom the meanest day-labourer or Artificer is not useful In the Army the Common Souldier is of use to the General so in the Church the meanest Christian is of use to the Church and to the most eminent members of it he is useful not as the eye or ear yet at least as the foot to the natural body the poorest member of the Church hath received some ability or other in some measure or other by which in some way or other he may be useful not by Preaching not by Ruling yet by his pious Examples or fervent Prayers for the Church and the principal members of it the poor Mouse may be useful to the Lion being bound with cords by gnawing the cords asunder and setting him at liberty so may the Christian of least account in the Church be beneficial to them of highest Note and Place by his prayers procuring at the hands of God his enlargement from distresses into which he may be brought as did those Christians assembled for Saint Peter Act 12. Rom. 15.30.31 Eph 6 19 1 Thess 5.25 2 Thess 3.1 2 or fitnesse for and blessing and success in his great and important affaires St. Paul acknowledging this doth frequently and earnestly desire the help of the Churches in their prayers to God for him 4. The Resemblance holds further in the point of sympathizing The Members of the natural Body sympathize each with other both in good and evil Of this the Apostle says Whether one member suffers 1 Cor. 12.26 all the members suffer with it or whether one member be honored all the members rejoyce with it If the Foot be foul the Hand wipes it if one treads on the Toe not the Toe but the Tongue cries out Why do you tread on me but if any notorious wrong be offered to the Body or any Member of it ye shall have the Voyce lamenting the Eye weeping the Heart sighing the Hands pleading the Head hanging down and every part compassionate No less is there a sympathizing between the Members of the Body in respect of any good betiding the whole Body or any Member of it Hath any sick man obtained health ye shall have every Member expressing joy in it's own way for the health of the Body so restored No less is it so in the Church of God The prosperity of the Church or of any Member of it affects every true and living Member of the Church and puts joy into him as if it were his own prosperity The dejected and afflicted estate of the Church doth no less fill them with sorrow and heaviness This we see required by the Apostle Rejoyce with them that rejoyce Rom. 12 1â— mourn with them that mourn And so we see it often practised Look upon Nehemiah that godly Courtier it fared well with him he was Cup-bearer to the great King Artaxerxes he wanted no conveniency for his own particular and yet Neh. 1.3 4 When report was made to him of the distresses of Jerusalem he sat down and wept and mourned certain days and fasted and prayed before the God of Heaven And when the King asked him Why is thy countenance sad 2 2â— 3 seeing thou art not sick mark his Answer Why should not my countenance be sad when the City the place of my Fathers sepulchres lies waste and the gates thereof are consumed with fire This was the affection of the godly Jews
an Hill Pag. 380 Dove Pag. 385 Hill Pag. 390 House Pag. 394 Moon Pag 407 Mother Pag. 417 Sheep Pag. 420 Threshing floor and Winepress Pag. 426 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PARALLELS In which is shewed How the Types of Christ and the Church and the Resemblances by which they are set forth in Scripture are made good and fulfilled in Christ and the Church and how Christ and his Church do answer them all LIB I. CHAP. I. IT being my intent to represent to the World for their benefit a Comparison between Christ the Head of the Church and the Church the Mystical Body of Christ and the Types by which they are severally fore-signified in the Old Testament or the Resemblances by which they are set forth either in the Old or New Testament I shall as there is just cause speak first of Christ the Head and afterwards of the Church his Mystical Body And for that which concerns Christ I shall endeavor to shew the proportion first between Christ and the Types by which he was fore-signified to the Jewish Church and then between Him and the Similitudes and Resemblances by which he is set forth in Scripture The Types of Christ were either Persons or Things The Persons are divers which I shall lay down in order CHAP. II. THe Persons which I finde noted as Types of Christ either in the ancient Fathers and Doctors of the Church or in our Modern Divines either Foreign or of our own Church were either such as lived before the Law or under the Law Of those that were before the Law take this account Adam the Protoplast the first man and Christ the second Adam compared Adam is by the Apostle acknowledged to be a Type of Christ for so he says plainly That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.14 the figure of him that was to come that is of Christ in that as Adam communicated his Offence and the fruits of it to all that come from him in the way of ordinary generation so Christ communicates his Obedience and the fruits of it unto all that come from him in the way of Spiritual Regeneration And so the Apostle proceeds to manifest it in many particulars for he adds Verse 18. As by the Offence of one Judgment came upon all men to Condemnation so by the Righteousness of one the free Gift came upon all men unto Justification of Life And Verse 19. As by one mans Disobedience many were made sinners so by the Obedience of one shall many be made righteous Elsewhere also doth the Apostle thus make the Comparison As by Adam all dye 1 Cor. 15.22 so by Christ shall all be made alive And so doth St. Austin make the Comparison Sicut in regno mortis nemo sine Adam ita in regno vitae nemo sine Christo Sicut per Adam omnes injusti sic per Christum omnes justi homines Sicut per Adam omnes mortales in poena facti sunt filii seculi ita per Christum omnes immortales in gratia facti sunt filii Dei Ep. 157. ad Optat. Milevit in appendice operum Hieronymi As none are under the Kingdom of Death without Adam so none are in the Kingdom of Life without christ As by Adam all are unrighteous so by Christ all are righteous As by Adam all men were made mortal by way of punishment so by Christ all the Children of God are graciously made immortal Prosper from St. Austin doth somewhat otherwise follow the Comparison Adam slept that Eve might be made Christ dyed Dormivit Adam ut fiat Eva Moritur Christus ut fiat Ecclesia Dormiente Adam fit Eva de latere Mortuo Christo lancea perforatur latus unde profluant Sacramenta quibus formetur Ecclesia Prosp sent ex August sent 329. that the Church might be made Adam sleeping Eve was made out of his side Christ being dead his side was opened with the Spear whence issued the Sacraments of which the Church is formed Hear him again Ex latere Adae dormientis formatur Eva ex latore Christi in cruce pendentis formanda fuit Ecclesia De promiss praedict Dei part 1. cap. 1. Out of the side of Adam Eve was formed and out of the side of Christ hanging on the Cross the Church was to be formed This way also doth Gregory the Great make the Comparison in these words Adam sleeping Eve is brought forth Adam dormiente producitur Eva sic moriente Christo formatur Ecclesia In Ezech. lib. 1. cap. 6. so Christ dying the Church is formed And this allusion doth learned Zinchy follow at large in his Treatise of the Spiritual Marriage between Christ and his Church And among our own Divines Dr. Maxey in his Sermon of Mans Excellency among his printed Sermons p. 417. c. Broughton makes the Comparison between Christ and Adam in many particulars The Stories of the Fathers from Adam to Ioseph p. 33. The first Adam was made a Soul having life of Earth earthy and therefore by the Earthly one came Disobedience Sin Judgment Condemnation Death The second Adam was made a Spirit giving life from Heaven heavenly and therefore by the Heavenly One came Obedience Grace Forgiveness Justification Life Adam was made the sixth day and did eat of the forbidden Tree the sixth hour Christ reforming Man and healing the Fall is fastened to the Tree the sixth day and the sixth hour Adam was made a man without a Father made not inferior to the Angels and lost all Christ was made man without a Father made lower then the Angels is crowned with Glory and all the Angels worship him Adam was tempted Christ was tempted Adam lost Salvation at the time of eating Christ brought Salvation to all at the time of eating Adam was made Ruler of the World and lost it Christ was made Ruler of the World and did hold it Adam did fall in the Garden Christ went into a garden to recover Adams fall in the garden Adams soul was in darknesse from the sixth till the ninth hour Christ when he suffered caused darkness to cover the whole earth from the sixth to the ninth hour Adam by breaking one commandement lost all Christ by fulfilling all the commandements brought life to all Adam was called to account at the ninth hour Christ at the ninth hour gives up the ghost and goes to give account to his Father Adam was debarred of the tree of life Christ is the true tree of life Adam was driven out of Paradise Christ on that day opened Paradise to the poor thiefe Adam was the head of his wife Christ is the head of his Church Adam was a King a Prophet and a Sacrificer Christ was a King a Prophet and a Sacrificer Adam lived 1000 years wanting 70 Christ was born 70 years before 4000. Zanchy doth in two things note the parallel between Christ and Adam 1. 1. Creatus est Adam die sexto sic in
off Goliahs Head with Goliahs own Sword Goliam suo gladio truncavit noster David Diabolum suo peremit gladio dum mortem morte occidit Invidia enim Diaboli mors introiit in orbem terrarum Hanc suscepit innocuus Pastor ille bonus qui pro suis animam posuit ut sua morte Diabolum debellaret Ibid. so our David vanquish'd Satan with his own Sword for by the Envy of the Devil Death entered into the World This though altogether innocent that good Shepherd namely Christ did undergo who layd down his life for his People that by his Death he might vanquish the Devil He goes on yet in the Parallel The Enemy Goliah being vanquish'd and slain Saul because of this Victory Extincto prostratoque hoste adversus David Saul inique invidiam concepit ex victoria retribuensque mala pro bonis fugat odit persequitur innocentem Dicit noster Dominus de talibus Retribuebant mihi mala pro bonis odium pro dilectione mea Psa 35. Ib. doth unjustly conceive Envy against David and requiting evil for good he drives him away he hates him he pursues him being altogether innocent And of such says our Lord They have rewarded me evil for good and hatred for my love Psa 35. He proceeds yet further Whereas David says he Saul persecuting him Quod David per latebras montium per speluncas per deserta Saule persequente discurrit corporis sui noster Dominus i. e. Sanctorum membrorum suorum Martyrum videlicet in hac figura persecutiones expressit de quibus Apostolus Paulus dicit Cum his dignus non esset orbis terrarum per deserta errabant per speluncas per cavernas terrae Ibid. did run over Mountains and through Caves and Desarts the Lord in this figure sets out the Persecutions of the holy Members of his Body namely the Martyrs of whom the Apostle Paul says When the whole World was not worthy of them they wandered through Desarts and in Dens and Caves of the Earth He goes on David killed not Saul his Persecuter Persecutorem suum Saulem non occidit David cum ei traderetur in manibus abscindensque pinnam chlamydis ejus se odienti pepercit Hoc quotidie agit noster Pastor Christus Dominus circa osores persecutores suos à quibus dum adscindit vitium magnum superbiae parcit etiam Regibus saevientibus quia non vult mortem impiorum sed ut revertantur vivant Quod in omnibus suis fecit facit inimicis ille qui non ex meritis sed gratis justificat impium Ibid. when he was given into his hands and cutting off the skirt of his garment he spared him that hated him Thus doth our Shepherd the Lord Christ deal with his Enemies and Persecutors from whom cuting off that great sin of Pride he spares even Kings raging against him because He desires not the death of sinners but that they should repent and live This he hath done and doth who justifies the ungodly not out of merit but of his free Grace He adds yet further Eundem David declinantem insidias Saulis Gentes excipiunt sic se noster Christus Dominus savientibus subtrahens Judaeis Gentibus dedit Ib. While this same David declined the laying in wait of Saul the Gentiles entertained him so while the Lord Christ withdrew himself from the Jews raging against him he gave himself to the Gentiles Christ and Solomon Of the Judic Law c. 8. Weemse compares them together in sundry Particulars but so that in them all the preheminence is given to Christ 2. Sam. 12.25 1. In their Name Solomon was Jedidiah beloved of God and Christ was the onely beloved Son of God which is not so to be understood as if God loved none but Christ Psal 146.8 for He loves all the righteous but that Gods love was primarily set upon Christ and through him we come to share in his love as God himself says Matth. 3.17 This is my beloved Son in whom I am well pleased Eph. 1.6 And the Apostle He hath made us accepted in his Beloved Here is then a greater then Solomon 2. In his Anointing Solomon alone was anointed and all the rest of his Brethren secluded from the Kingdom 1 Joh. 2.20 but we are anointed by Christ we have received an Unction from that Holy One and receive Grace for Grace from him Joh. 1.16 Rom. 8.17 and are made Coheirs with him in his Kingdom Here is a greater then Solomon 3. Solomon was Crowned his Father being alive here was the Lyon and the Lyons Whelp So Christ thought it no robbery to be equall with his Father Phil. 2.6 and to reign with him Here is a greater then Solomon 4. Solomon was obedient to his Parents So Christ says of himself John 8.49 I honor my Father that is my heavenly Father and he went home and was obedient to his Parents Luke 2.51 Here is a greater then Solomon 5. By Solomons Marriage Friendship was made up between Egypt and Israel But Christ marrying his Church friendship is made up betwixt God and man Here is a greater then Solomon 6. In the extent of his Kingdom Solomons Kingdom reached but from the Mediteranean Sea to Euphrates but Christs Kingdom reaches to the ends of the earth I will give thee sayes the Father to the Son the ends of the earth for thy possession Psal 2.8 Here is a greater then Solomon 7. Salomon exceeded all the Kings of the earth in riches Col. 2.3 but in Christ are hid all the treasures of wisdome and knowledge Here is a greater then Salomon 8. Solomon built the Temple But Christ was both the Temple the Priest the Sacrifice and the Altar Salomon offered 100000. Bullocks but Christ offered a greater Sacrifice even himself upon the Cross Here is a greater then Solomon 9. The Kings of the earth were subject to Solomon but Christ had written upon the hemme of his garments The King of Kings and the Lord of Lords Rev. 16.19 the lowest thing that is in Christ is above all the Princes of the earth Here is a greater then Solomon 10 When Solomon went to the Temple he had 24000. 1 Chron. 27.1 to guard him with their Targets out of Lebâ—nus and about his bed stood 60 valiant men of the valiant of Israel Cant. 3.7 but Christ hath ten thousand times ten thousands Rev. 5.11 and thousands of thousands of Angels to attend him Here is then a greater then Solomon 11. Solomon in regard of his wisdome 1 King 4.29 had a large heart as the sand of the Sea His wisdome is to be observed in deciding the matter between the two women the thing was done in the night 1 King 3. there were no witnesses no probable conjectures favouring the one more then the other the allegations of the mothers both alike no difference
of the childrens age Onely Solomon gathered that she was the mother who had the bowels of compassion towards the infant Solomon by his understanding drew out here who was the mother of the living child but he must have some means whereby to know this But Christ Heb. 4.13 to whom the darknesse is as the light sees the secrets of the heart and all things are naked before him Here is a greater then Solomon 12. Solomons justice was shewed in punishing Joab with death and putting Abiathar from the Priesthood But Christ shall put down all his enemies and purge his Church of hirelings Matth. 21.12 Here is a greater then Solomon 13. Lastly All the earth shall be blessed in Solomon When the Jewes blessed any man they pray for him after this manner God be beneficial to thee and liberal Beneficus sit tibi Deus liberalis sicut se praestitit erga servum suum Solomonem as he shewed himself towards his servant Solomon this is fulfilled but in Type in Solomon but the truth is fulfilled in Christ Esa 65.16 he that blesses himself on the earth sayes the Prophet shall blesse himself in the God of truth CHAP. XIV Christ and Elisha HEar of this St. Basil of Seleucia who moving the question why Elisha did not restore to life the son of the woman of Shunem by prayer as St. Peter did Dorcas but applied himself to the dead body of the child Cur Elisaeus Sunamitidis filium non ad vitam erexit oratione ut Dorcedem Petrus sed puero cadaveri scipsum instratam applicavit lying upon him putting his mouth upon the childes mouth his eyes upon the childes eyes c. 2 King 4.34 returns answer first in general in the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things happened to them for Types or as we have it Translated for examples And then explaines himself more particularly ' Elisha sayes he was a Type of Christ and the people of the Gentiles by reason of their sins was as that dead child the spiritual Elisha comes Elisaeus figura erat Christi populus autem Gentiū erat ille mortuus vi peccatorum venit spiritalis Elisaeus deprehendit o◠oculos manus pedes universe mortuus erat os quod ad laudandum Deum non potuit aperiri oculi mortui qui in Deum universi non figebantur c. Putridum erat corpus universum egebat medico praepotenti qui vel mortuos posset excitare Venit exquisitus medicus Elisaeus Christus Dominus qui invenit corpus mortuum totum se imposuit corpori toti hoc est tota Dei tatis plenitudo totum nostrum gestavit hominem oculos habuit more hominum manus pedes c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Imaginarium visum non erat sed vera res quae videbatur vita mortuum gestavit indumentum ut immortalitate sua mortem commutaret Cum autem deitas in corpus devenisset omnes artus os oculi manus pedes sanctificati sunt ad usum meliorem traducti Orat. 10. and findes them so It was dead in the mouth eyes hands feet yea it was universally dead the mouth because it could not be opened to praise God the eyes were dead because they were not fastened upon the God of the whole world the whole body was putrid and corrupt it stood in need of a powerful Physitian who might be able even to raise the dead The Lord Christ comes our spiritual Elisha an exquisite Physitian and findes the body dead and he layes his whole self upon the whole body that is the whole fulnesse of the God took upon him self the whole man having eyes hands feet c. as other men have and that which seen was not a Phantasme but was really that which it seemed to be And God being thus incarnate all the members of the body the mouth the eyes the hands and feet are sanctified and better employed then before Hear Prosper also Elisha by his servant sent his staffe which being laid on the dead body of the childe of the Shunamite might restore it to life Misit per servum suum baculum quod supra exanime corpus positum mortuum vitae restituat Misit Dominus per Mosem servum suum legem quae mortuum mundum sicut illud baculum vivificare non potuit quia si data esset lex quae posset vivificare ut dicit Apostolus omnino ex lege esset justitia Postea ipse Helisaeus descendit magnus ad parvum vivus ad mortuum descendit noster Dominus ut mortuum parvulum suscitaret Juvenilia membra contexit propheta Et Dominus Jesus seipsum exinanivit formam servi accipiens parvum se illi parvo coapravit ut efficeret illud corpus humilitatis nostrae conforme corpori gloriae suae Jacens subter se frigidum suo calore succendit similiter noster Salvator Dominus mundum sic suscitatus est mortuus dum à morte perpetua justi ficatus est impius De promiss c. Dei part 2. c. 31. So the Lord by Moses his servant sent the Law which could not give life to the dead world as not Elisha's staffe to the dead childe for if a Law were given that could give life then righteousnesse should be by the Law as the Apostle sayes Gal. 3.21 Afterwards therefore Elisha goes down a great man to a little childe a living man to a dead childe And our Lord also descended The prophet that he might recover the dead childe covered the childes body with his own And the Lord Jesus humbled himself taking to himself the form of a servant and so suited himself to our condition that he might make our vile bodies conformable to his glorious body The prophet with the heat of his body put heat into the cold body of the childe lying under him And so did our Lord and Saviour to the world And so the dead is restored to life while the ungodly are justified from everlasting death He goes on When the King of Syria besieged Elisha in Dothan with his Army he leads the Army being striken with blindnesse Coecitate percussos hostes captivos in Samariam induxit quibus reddito visu simul indulgentiam impetravit hoc in Paulo Dominus ostendit Coecatus quippe prostratusque in via Captivus Domini dum fuerat persecutor factus est praedicator Ibid. captives into Samaria for whom sight being restored to them he did withal obtain mercy 2 King 6. And this did the Lord shew in Paul for being striken with blindnesse and cast down in the way to Damascus becoming the Lords prisoner and having his sight restored to him of a persecutor becomes a Preacher Christ and Jonas Hear St. Hierome Jonas the son of Amittai for the condemnation of Israel is sent to the Gentiles because Nineveh repenting they remained in their wickednesse Jonas filius
Gouge observes the parallel between Christ and the Tabernacle in sundry particulars 1. Exod. 29.44 45. Col. 2.9 God sanctified the Tabernacle to be a place to dwell in So in Christ the fulnesse of the Godhead dwels bodily 2. Exod. 40.34 Joh 1.14 Gods glory was most conspicuously seen in the Tabernacle Never was any place so fil'd with the glory of God as the body of Christ 3. In the Tabernacle Sacrifices Oblations and Incense were offered up Heb. 5.7 10.5 and all holy services performed So Christ in his body offered up his Sacrifice his prayers and all his holy services 4. Lev. 1.3 Heb. 13.15 To the Tabernacle the people brought all their Sacrifices and Offerings so we must bring all ours to Christ 5. The Tabernable sanctified all in it Matth. 23.17 so whatsoever is offered up in Christ or from him conveighed to us is sanctified 6. As the Priest did tread upon the Sanctuary so did Christ tread upon his body by his manifold sufferings 7. Exod. 26.33 Heb 9.12 The high Priest entred by the Tabernacle into the most holy place so Christ by his body did enter into heaven Christ and the Shewbread Of this hear Dr. Gouge Com. on Heb 9. This shewbread was a type of Christ who stiled himself the bread of life Joh. 6.33.35 1. As bread is to the body the means of life so is Christ to the soul 2. The soul stands in as great need of Christ as the body doth of bread 3. The shew-bread was called in Hebrew the bread of faces because it was set before the face and presence of God Exod. 25.30 And this typifies Christs appearing before God for us continually 4. The shew-bread was made of flour This was a type of Christs incarnation and Passion he was as grain that grew out of the grownd and as grain ground in a Mill and Bolted Heb. 7.25 5. The flour was fine flour to shew the purity of Christs nature 6. There were two tenth deales in each loaf which is almost half a peck more then a bushel in the 12 loaves This typified the plenty of food which we have by Christ in which respect he saies He that comes to me shall never hunger Joh. 6.35 7. The 12 loaves were set in two rowes six in a row This typified that unity and order which is in the Church of God which is the body of Christ 8. An especial appurtenance was Frankincense on each row This prefigured that acceptation which all the members of Christ have with God in his beloved by vertue of which the Lord smells a sweet savor upon all the oblations of his people Eph. 1.6 Gen. 8.21 Lev. 24.8 as he did on Noahs burnt-offering Heb. 10.12 Lev. 24.9 9. This bread was renewed every Sabboth that bread might be alwaies before the Lord. Thus is Christ continually before God for us Matth. 12.5 1 Pet. 2.5 9. 10. The Priests onely were to eat of this bread This typified that they onely have a right to feed upon Christ who are of the spiritual and royal Priesthood Behold here the Priviledg of Saints by feeding on Christ John 6.51 we are made Partakers of Eternal Life 11. Levit. 24.9 The Shew-bread was to be eaten in the holy place And Christ is fit to be fed upon onely in sanctified hearts He dwells in our hearts by Faith Eph. 3.17 12. The Vessels in which these were to be kept Exod. 25.29 were of sundry sorts two for the Bread one to hold it and another to cover it and two for the Frankincense one to hold it and the other to cover it This teaches That holy things must be charily kept our Hearts are these Dishes which ought to be as pure as Gold In them this Bread of life and sweet Incense is to be kept They must be kept close from the dust of Wickedness yea and of Worldliness Christ and the Second Vail Of this hear Dr. Gouge In Heb. 9. p. 309. It 's called the second Vail in reference to another by which the Priests entered into the Holy place but by this the High Priest alone entered into the Holy of Holies This second Vail was a Type of Christs flesh for so the Apostle expounds it in these words Hebr. 10.20 Through the Vail that is to say his flesh 1. This Vail shadowed the glory of the most holy place Phil. 2.7 so did the flesh of Christ overshadow his Divine Glory 2. Heb. 10.19 20 By this Vail there was an Enterance into the most holy place so by the flesh of Christ there is an Enterance into Heaven 3. This Vail was made of fine Linnen and this was a Type of the pure Righteousness of Christ Revel 19.8 with which the Saints are clothed 4. This Linnen is said to be twined and that for strength which shewed the stedfastness of Christs Righteousness and that as apprehended by Faith 5. The colours were most precious blue purple and scarlet These colours shew forth blood and shew That in Christs flesh is that pure blood wherewith the Church is purged Revel 1.5 They shew also the Glory of Christ even in his flesh 6. This Vail was of curious workmanship And this with the fore-named colours was a Type of excellent Graces Psalm 45.2 7 John 3.34 with which Christ in his Humane Nature was adorned 7. This Vail was wrought with Cherubims These were shapes of young men with wings They did in particular set forth the attendance of the Angels on Christ as he was God-man the Head of the Church for the Angels are said to ascend and descend upon the Son of man John 1.51 This is a point of great comfort Hebr. 1.14 for by vertue hereof they are made ministring spirits to us Psal 91.11 12 Psalm 34.7 Luke 16 and have a charge given them to keep us in all our ways and therefore they pitch their Tents about us and are ready to carry our Souls to Heaven when we dye 8. This Vail was hung on four Pillars of Shittim Wood covered with Gold and set in Sockets of Silver the Hooks to which the Vail was fastened were all of Gold The Pillars set out the Deity of Christ by which his Humanity was supported in all that he endured The Hooks and Sockets of Silver set out the Union of Christs Humane Nature with his Divine On Exod. 26 Ainsworth observes the Comparison between Christ and this Vail 1. The special use of this Vail was to divide between the holy place and the Holy of Holies and so to debar men from entering yea or looking into the most holy place Heb. 9.8 whereby the Holy Ghost signifies as the Apostle says that the way into the Holies was not yet manifested while the first Tabernacle was standing that is the way to Heaven which the most holy place shadowed was not by those legal Services Heb. 9.24 and 10.19
of God that what they are tyed to pay by the command of God or man or what they have by their own promise bound themselves to contribute for the maintenance of the ministry among them they are hardly drawn to give nay many altogether refuse nay many pull away that which was voluntarily given by their Ancestors See the devotion of the old Church Their service was costly and troublesome and yet the godly Jews were most diligent and devout in it But how great is our want of devotion Gods service among us is easie and cheap and yet men take no delight nor exercise any devotion in it What delayes are made in mens coming to the Church a gross abuse how irreverent are men in prayer while they vouchsafe not to bow the knee but sit on their seats being worse then the Camels Gen. 24.11 which Abrahams servant taught to kneel while he was at prayer Finally see the devotion of those Jewes They were without Luk. 1.9 10 while Zachary was burning incense in the Temple and were not permitted to enter Vers 11.12 and Zachary was detained longer then ordinary by reason of the vision which he saw and though they wondred at his long stay Vers 21. yet they waited for him as not willing to depart without his blessing But now though men are admitted into the places of Gods worship and are coagents with the ministers of God in the publick services yet are they hardly perswaded to attend but turn their backs upon God before the Sermon is ended if the Minister shall never so little exceed the limits of any hour Let us be ashamed of this we enjoying so clear a revelation of Christ above the godly Jewes to be outstripped by them whose light in comparison of the light shining upon us was but as darknesse and let us for the time to come double our diligence and labour at least to come up to the most eminent among them We can readily say that that Son is bound to do best for whom in his education his father hath done most CHAP. XXIV COROL III. LAstly hence we learn that Christ indeed is the Messias foretold by the Prophets Christus verus Messias a Prophetis praedictas The words Messias and Christ are the same in signification though the one be Hebrew and the other Greek All the places of Scripture therefore that acknowledge him to be the Messiah or the Christ serve for the proof of this proposition And now see we the Scriptures of the new Testament to abound in attestations of this truth Andrew saies to his brother Peter Joh. 1.41 We have found the Messias which is being interpreted the Christ Philip saies to Nathaneel Joh. 1.45 We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph Hear our Saviour himself making this acknowledgment Joh. 4.25 26 for the woman of Samaria having said I know that Messias comes that is called Christ when he comes he will tell us all things our Saviour presently subjoynes his testimony I that speak unto thee am he So some of the people gave that testimony of him Joh. 7.41 Joh. 11 27 This is the Christ Such was the confession of Martha I believe that thou art the Christ the Son of God which should come into the world Joh. 6.68 This was the confession of St. Peter We believe and are sure that thou art that Christ the Son of the living God So the sum of St. Pauls Doctrine at Thessalonica was Act. 17.3 That Christ must needs have suffered and risen again from the dead and that this Jesus whom he preached to them is Christ And it s a strong argument to prove it because all the Types of the Messias are accomplished in him and all the Prophesies concerning the Messias are fulfilled in him As for that which concerns the Types its plain by that which hath been said of the parallels between Christ and the Types by which he was prefigured in the old Testament between which we have seen an exact agreement so that I may well spare the labour of speaking any more of them As for the Prophesies that went before concerning the Messiah how they are all accomplished in him who sees it not which of them are not fulfilled in him It s a Prophesy of the Mssieas Gen. 3.15 The seed of the woman shall break the serpents head this is accomplish't in Christ he is the seed of the woman for God sent his Son made of a woman Gal. 4.4 and he broke the head of the old serpent for therefore as the children were partakers of flesh and blood Heb. 2.14 so he took part of the same that by death he might destroy him that had the power of death that is the Devil And he spoiled principalities and powers Col. 2.15 Gen. 22.18 That also is a plain Prophesy of the Messias In thy seed shall all the Nations of the Earth be blessed And this is by the Apostle plainly applyed to Christ where he observes that it s not said And to thy seeds as of many Gal. 3.16 but as of one To thy seed which is Christ And to whom else can it agree besides Christ to be the Author of blessednesse to all Nations therefore Christ alone is to be acknowledged to be the true Messias In a word to avoid tediousnesse its foretold that the Messias should be born of a Virgin a Isa 7.14 in Bethlehem b Mic. 5.2 when the Scepter should be taken from Judah c Gen. 49.10 that he should suffer death for the sins of the people d Isa 53 even the death of the Crosse e Joh. 3.14 that his garments should be parted among them and that they should cast lots upon his Vesture f Psal 22.18 that they should give him Gall and Vinegar to drink g Psal 69.21 that he should suffer with malefactors h Isa 53.12 that his hands and feet should be pierced i Psal 22.16 that he was betrayed to suffer all this by one of his own k Psal 41.9 and that for thirty pieces of silver l Zach. 11.12 that in suffering all this he should be silent and patient m Isa 53.7 that being to suffer all this his Disciples should fly away n Zach. 13.7 that he should be buried o Isa 53.9 that he should rise again p Psal 16.10 that he should ascend into heaven q Psal 68.19 that he should sit on his Fathers right hand r Psal 110.1 that he should make intercession s Isa 53 12. and many the like passages are foretold by the Prophets of the Messias and if we consult with the new Testament we shall finde that not any of these have failed but all have been fulfilled in this Jesus whom they defend to be the Messias nor shall any be able to
upon it but what is this our Saviours carnal hearers could object Vers 52. how can this man give us his flesh to eat But St. Austin well clears this doubt To eat Christ Credere est manducare ut quid paras dentem ventrem crede manducasti To. 9. in Joan. Evang. tract 25. is to believe in Christ saies he why doest thou prepare thy teeth and thy stomach believe and thou hast fed on him Finally hence see how it comes to passe that we labour under so many defects and how we may cure them whence comes it that even godly men many times are so uncomfortable and disconsolate whence is it that our love to God and our brethren is so cold whence is it that we are so indisposed to duties of obedience whence is it that we are so fearful and faint-hearted so afraid to confesse Christ before men especially in times of danger and persecution It is not that God hath been wanting to us in these respects for he hath given us his own Son to shed his blood for us thereby to obtain for us remission of sins and reconciliation with God wherein he hath given us a lively evidence of his unspeakable love to us and this as I have shewed before is of sufficient force to fence us against all these defects The fault is therefore in our selves because having the remedy in our hands we make not use of it we do not by faith drink of this wine the blood of Christ we do not stirre up the act of our faith to believe that Christ shed his precious blood for us we do not seriously and frequently upon all occasions meditate of his love to us manifested herein And now seing the cause of these defects we may see the course how to cure them let us not fail to take this course find we our selves disconsolate and uncomfortable let us apprehend the blood of Christ shed for us and now we shall see cause to be comforted in assurance that Gods justice is infinitely satisfied and pardon of sins procured for us how shall not this enable us to walk comfortably for the Psalmist can tell us Psal 32.1 that the man is blessed whose iniquities are forgiven and what hath power to comfort us if not to know that our estate is blessed find we our love to God and to our brethren cold let us remember the fervency of that love which God and Christ bear to us and now we shall see that nothing is more agreeable to sound reason then that we should answer the fervency of the love of God and of Christ to us with fervent love to God and to our brethren for their sake finde we our selves heavy and indisposed to duties of obedience let us quicken our selves to the performace of them by a serious consideration of the great love which Christ hath shewed to us not thinking it too much to shed his blood as a price of our redemption Finally do we finde our selves fearful and timerous affraid to suffer afflictions for the cause of Christ and in that respect affraid to confesse Christ before men when danger attends it let us have recourse to this remedy look we at our blessed Saviour suffering all kinds of indignities and at last laying down his life and shedding his precious blood for us think we What are we in comparison of Christ if the Lord hath done this for his servants yea for his enemies why should we think much to suffer any thing for him CHAP. II. Christ and a branch WE see Christ often in the old Testament set out by this name so speaks the Prophet Jeremiah Behold the dayes come saies the Lord Jer. 23.5 Ier. 33.15 that I will raise up unto David a righteous Branch And elsewhere In those dayes will I cause the branch of righteousnesse to grow up unto David Zechar. 3.8 So the Prophet Zechariah doth bring in God promising Zechar. 6.12 I will bring forth my servant the Branch And elsewhere Behold the man whose name is the Branch The Septuagint In Zach. 3.8 as Pemble observes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Râ—bera would have that place Luk. 1.78 where Christ is called the day-spring to allude to that translation but the word saies he properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Christ saies he is so called because out of the dry and with red stock of Davids family he sprang forth on a sudden as a branch or science out of a dry tree Though that family saies he was now obscure and all the glorious branches were cut off yet a remainder there was and sap enough therein which in due time should sprout forth into this most glorious and the last and greatest ornament of That Kingly Family or as Winckl man observes Germen dicitur quia ipse ex Maria Virgine tanquam surculus germinavit Ecclesia ejus etiam sub cruce germinat In Zechar. 3.8 Because Christ as a Branch sprung out from the Virgin Mary and his Church growes up even under the Cross Hence we may learn 1. That Christ is a true man for its certain that homo hominem generat A man begets a man the Father and the Son are both of the same nature But David was a man and from David did Christ issue and therefore he is oft in the Gospels called the Son of David Matth. 1.1 and by the Prophets the name of David is given to him Ezek. 34.24 as in that saying I the Lord will be their God and my servant David a Prince among them Act. 13.23 And so St. Paul sayes expressly of David Of this mans seed hath God raised up to Israel a Saviour Jesus therefore he is true man 2. See here the power of God in most unlikely times and by most unlikely and improbable means to bring his Purposes and Promises to pass Behold this famous Branch our Lord Jesus Christ is raised up to David when that Royal Family was most obscured and that by means of a poor Virgin So when the state of the Jewish Nation was brought so low that they seemed to be as so many dry bones in a valley and that they could say Our bones are dryed Ezek. 37.11 our Hope is lost and we are cut off for our part then God undertakes to open their Graves Verse 12 and to cause them to come up out of their Graves and to bring them into the Land of Israel Be not then disheartened when ye see the state of the Church hopeless and the Recovery of the Church to her pristine Glory almost impossible know That though with men it may be impossible Matth. 19.26 yet with God all things are possible Nothing hinders this great Work but our Sins intervening Gods Hand is not shortened that it cannot help says the Prophet Isai 59.1 2 but your sins have
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
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
a peculiar treasure to me above all people but at last it comes to be much enlarged being dispersed over all Nations Isa 54.2 3 according to that Prophecy Enlarge the place of thy Tent and let them spread forth the curtains of thy habitation spare not lengthen thy cords strengthen thy stakes for thou shalt break forth on thy right hand and on thy left And so we find it to be with the Church of the new Testament in Particular we read their number to be an hundred and twenty Act. 1.15 Act. 2.41 Vers 47. but what increase was there afterwards we find three thousand added to them and still God added to the Church daily such as should be saved Act. 4.4 Afterwards we finde the number of them that believed to be about five thousand And yet further we read Act. 6.7 that the number of Disciples was multiplied greatly in Jerusalem But in processe of time we finde many more added to the Church not onely in Jerusalem Act. 8.6 12 but also in other places as in Samaria and afterwards a great number believed in Phâ—nice Cyprus and Antioch Act. 11.19 21 And no lesse in following times Churches being planted at Rome Corinth Galatia Ephesus Philippi c. Thus is the resemblance good between a grain of Mustard-seed and Christ Mystical that is the Church the beginning small the growth admirable But lastly we finde the word Christ in another acception where the Apostle saies to the Galatians Of whom I travel in birth Gal. 4.19 till Christ be formed in you scil for the work of grace wrought in the hearts of men So Luther opens this expression while he saies Of this form of Christ he also speaks De hac forma Christi loquitur etiam ad Colos 3. Induite novum hominem qui renovatur ad agnitionem secundum imaginem ejus qui condidit illum In loc Formatur Christus in nobis per fidem regenerationis Sacramentum ut juxta illius vitae formam dilectione sanctis moribus versemur In loc Col. 3.10 Put on the new man which is renewed in knowledge after the image of him that created him So Sebastianus Meyer as Marlorate cites him in his Ecclesical Exposition Christ saies he is formed in us by faith and the Sacrament of Regeneration that according to the form of his life we should walk in love and holy manners Now this work of grace is not unlike in this respect to the grain of Mustard-seed for as that is at the first little and by degrees rises up to greatnesse so it is with grace it is little at the first but it s of a growing nature and by degrees a man makes a progresse to the measure of the stature of the fulnesse of Christ Eph. 4.14 So Faith in the Disciples was first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little faith but at length it came to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of faith So in the Church there are children young men old men And Christians are first 1 Joh. 2.13 14 Heb. 5.12 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babes and in time prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grown men St. Paul himself was at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a childe 1 Cor. 13.11 but afterwards he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man Learn hence many things 1. See the great love of Christ who being of himself the great God as the Apostle stiles him Tit. 2.13 stooped so low by a voluntary dispensation as to be like the Mustard-seed the least of all He Heb. 1.2 that was heir of all things could with ease have commanded Riches Honour Kingdomes but behold Phil. 2.7 he made himself of no reputation taking upon himself the form of a servant Matth. 20.28 2 Cor. 8.9 The Lord of all came not to be ministred unto but to minister He that was rich became poor and that for our good even to make us rich Wonder we at this grace of Christ 2. This may arm us against the scandal of Christs outward meanenesse and poverty it s that at which the Jewes stumble this hinders them from believing in Christ and resting upon him for salvation they think it unreasonable to accept him for the Messiah whom they knew to be so outwardly mean and poor in his Birth in his Life in his death but farre be it from us in this respect to reject or refuse him was he outwardly mean it was no more then was foretold of the Messiah by the Prophet he had no forme nor comelinesse Isa 53.2 3 saies he and when we shall see him there is no beauty that we should desire him he is despised and rejected of men c. was he so outwardly mean it was for our advantage 2 Cor. 8.9 He made himself poor to make us rich he subjected himself to abasement to make us glorious he becomes the Son of man that we through him might be made the sons of God He subjected himself to death that we might live through him And how were not it the height of ingratitude to reject him for that outward meanenesse to which he did voluntarily submit himself for our benefit Finally was he so outwardly mean as man for a time yet as God he was and is Infinitely and Eternally Great and Glorious higher then the highest and is now as man highly exalted set at his Fathers right hand Eph. 1.20 21 in the heavenly places farre above all principalitie and power and might and dominion and every name that is named not onely in this world but also in that which is to come These things considered how were it not against all reason to take such scandal at the external meanenesse in which he lived on the earth as in this respect to refuse him 3. As he for our sakes so farre abased himself as being in himself the greatest of all to become the least so let us by way of thankful retribution be content to be abased and to abase our selves for his honour what are we in comparison of him what is the greatnesse of any of us in comparison of his what abasement therefore can befall us comparable to that which befell him why should we then stick at any abasement for him the Lord for the servants made himselfe of no reputation and shall the servants stand so much upon their own honour and credit as to be unwilling to be abased for their Lord It was a pious resolution of St. Bernard If one of the two saies he be necessary I had rather that men should murmur against me then against God Si necesse est unum fieri è duobus modo in nos murmur hominum quam in Deum esse Bonum mihi si dignetur me uti pro clypeo Libent in me excipio detrahentium linguas maledicas venenata spicula blasphemorum ut non ad ipsum perveniant Non recuso inglorius fieri ut non irruatur in
gloriam Dei De consid ad Eugen. l. 2. c. 1. Its good for me if He vouchsafes to make use of me as a shield I am willing to receive upon me the slanderous tongues of detractors and the poysoned darts of evil speakers so that they may not reach unto God I refuse not to become inglorious so that men rush not against the glory of God In like manner let not us care what men speak against us what they are against us let us not care how we be disparaged nor what indignities we suffer be it reproaches slanders imprisonment banishment cruel and shameful deaths so that God may not suffer in the point of his honour rather for the sake of Christ let us suffer any or all of these then for the avoiding of them to omit any duty by which we may in our places honour God or to do any thing by which God may come to suffer in the point of his honour To conclude be we of the minde of Saint Paul who passed not what befell him Phil. 1.20 so Christ might be magnified in him by life or by death 4. Let us not despise the day of small things Zach. 4.10 See how small the Church was in the first beginning of it and yet to what it is come fear not then when we see the Church brought to the lowest ebb and the numbers of the Church to be never so much decreased and the glory and splendor of the Church never so much obscured God is yet able to raise her from her ruines to increase her numbers and to restore her to her pristine glory yea to make her more glorious then ever she was Hear Gods undertakings in these kindes laid down by the Prophets Isa 541 3 Rejoyce O thou barren that bearest not saies God for thou shalt break forth on thy right hand and on thy left Vers 11.12 And again O thou afflicted c. behold I will lay thy stones with fair colours and lay thy Foundations with Saphires and I will make thy windowes of Agates and thy gates of Carbuncles and all thy borders of pleasant Stones Isa 51.3 And again The Lord will comfort Sion he will comfort all her waste places he will make her wildernesse as Eden and her deserts as the garden of the Lord. Having therefore such promises let us not fear how low soever we see the Church of God to be brought for what he hath promised to do Heb. 10.23 he will perform for he is faithful that hath promised And what He hath promised he can performe Isa 59.1 for his hand is not shortened nor his power abated what therefore He could do that He can do and seeing He could bring the Church to such Height Numbers and Glory from such poor Beginnings doubt not but He can do it again Vers 2. the onely fear is least our sins separate between God and us let us then by unfeigned repentance turn to God from whom by sin we have departed and then let us certainly expect the accomplishment of Gods promises concerning the restauration of the Church 5. Let it not trouble any man that being a beginner in Christianity the work of Grace is weak in him Remember that the grain of Mustard-seed before it comes to be the greatest of Herbs was the least of all seeds There is not the tallest nor the strongest among men but he was once a Childe Even Goliah that Monster of the Philistims who seemed to be a moving Rock the sight of whom struck such terror into the Hearts of the Israelites was once in his Swathing bands The profoundest Scholar was once in his A B C. And the strongest Christian was once a Childe in Christianity Rome is not built in a day And fear not lest because thou art weak in Grace Christ should in this respect disown and cast thee off No it 's prophesied of him That He should not break the bruised Reed Isai 42.3 nor quench the smoking Flax Matth. 12.20 And this doth the Evangelist apply to Christ No Phil. 1.6 Saint Paul is confident of this and so be thou That He that hath begun a good work in you will perform it until the day of Jesus Christ The tender Mother is careful of all her Children but she is most tender over that Childe which she sees most weak and sickly 6. Nor let us proudly overlook nor insult over weak Christians because we see them far behinde us and they cannot keep pace with us The grain of Mustardseed that is the least of all Seeds comes in time growing to be the greatest of Herbs So they that are for the present weak may prove in time eminent Christians It 's a part of Humanity being to travel with them that are weak and slow-paced not therefore to forsake them because they cannot keep pace with us but to stay for them and so to take them along with us So let us exercise meekness and patience towards them whom we perceive to be infirm and weak they cannot go so fast as we stay for them with patience They fall ever and anon let us endeavor to restore them with the spirit of meekness Gal. 6.1 Remember what our Saviour says The first shall be last Matth. 19.30 and the last shall be first We that are before others proudly despising or insulting over them that are weak may fall behinde others and they that are behinde us may possibly out-strip us in time walking humbly with God 1 Pet. 5.5 for He gives Grace to the humble 7. As it is with the grain of Mustardseed being the least of Seeds it doth grow the greatest among Herbs so let us endeavor that it may be with us Content not we our selves to be always weak but strive we growing to become strong So Saint Paul exhorts Be not Children in understanding 1 Cor. 14.20 but Men And Saint Peter 2 Pet. 3.18 Grow in Grace and in the Knowledg of our Lord and Saviour Jesus Christ This is a soveraign Antidote against Apostacy and as such it 's enjoyned by Saint Peter in the fore-named place for having said Beware Verse 17 left being led away with the error of the wicked ye fall from your own stedfastness he adds in the next Verse Grow c. But if we shall still remain Children weak in Knowledg weak in Judgment weak in Resolution we shall be in danger as the Apostle speaks to be toss'd to and fro Eph. 4.14 and carried about with every wind of Doctrine The whole Expression is an Allegory or continued Metaphor false Doctrine being compared to the Wind we remaining yet Children to some light and empty Vessel on the Sea not well ballass'd and the Seduction it self exprest in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toss'd to and fro which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Wave as it 's proper to the Waves to toss the Ship to and fro the
to God for Israel is Rom. 10.1 That they may be saved 4. The head must be joyned and united to the body separate the head from the body and it s no longer an head to that body separate the members from the head and they are no longer members to that head Now such an union there is between Christ and his Church the neerest that can be so that Christ and all godly Christians make one Christ mystical as vine and branches husband and wife as the building and the foundation A true and real union it is not imaginary Eph. 5.32 yet unexpressible its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery It s an union finally indissoluble nothing can prevail against it no not death it self which is yet of force to part between friend and friend between husband and wife yea between soul and body but at no hand can it separate between Christ and a Christian When in the death of our blessed Saviour there was a separation made between his soul and his body the soul going to paradise and the body to the grave yet still the union remained firm between the Divine Nature and the Humane the Divine Nature remaining in firm union with the soul in Heaven Lib. de fide and with the body in the grave as Damascen excellently So is it here when in death there shall be a dissolution of our natures yet the union remaines firm between Christ and a true believer the soul is not by death severed from Christ nay whereas in the time of this life the soul enjoyes Christ onely by faith after death it shall enjoy him fully 1 Cor. 13.12 immediatly and by sight Now I see darkly saies the Apostle as through a glasse but then face to face And this enjoying of Christ the Apostle makes to be a consequent of his dissolution Phil. 1.23 I desire saies he to be dissolved and to be with Christ Yea even the body of the b liever even in death remains in union with Christ therefore they are said to be fallen asleep in Christ 1 Co◠15.18 and this is the ground of the raising of it up at the last day 5. The head is set above the rest of the body and all the members of the body are under the head It were a monster to see a body wherein the head should stand in the place of the feet and the feet in the place of the head It s so here Christ is set above all and all subordinated to him the Apostle can tell us That God hath given him to be the head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.22 Eph. 5.23 24. over all things to the Church And again Christ is the Head of the Church therefore the Church is subject to Christ So that it belongs to Christ to rule and bear sway and to us to obey 6. The head conveys life and motion to all the members and so doth Christ to the Church and to all Christians hear we our Saviour speaking to this purpose Without me saies he ye can do nothing hear we St. Paul Joh. 15.5 Gal. 2.20 Now I live yet not I but Christ lives in me and the life that I live I live by the faith of the Son of God And again Phil. 4.13 I am able to do all things through Christ that strengthens me Hence we may learn divers things 1. The dignity and excellency of the Church and all the true members of it all godly Christians we may sing with the Psalmist Psal 87.3 Glorious things are spoken of thee O thou city of God for there is not any even the meanest member of the Church even then when the Church is most afflicted but he is a member of Christ united to him and having communion with him as members of the natural body have with the head And this is no small honour and advancement which is bestowed upon us in this respect for he to whom as to our head we are thus united is a most glorious person God over all blessed for ever Rom. 9.5 Psal 93.1 Rev. 4.10 11 clothed with majesty as with a garment before whom the Angels cover their faces And the twenty four Elders fall down before him and cast their crownes before his throne and say Thou art worthy O Lord to receive glory honour and power On the other side we of our selves are poor creatures dust and ashes as Abraham said of himself Gen. 18 27 2 Sam. 9. ◠dead dogs as Mephibosheth said of himself and in the account of men 1 Cor. 4. the filth of the world and the off-scouring of all things Wonderful odds between Christ and us and yet that we should be brought into so near an union and communion with him he to be our head and we his members who can sufficiently wonder at such advancement 1 Sam. 18. well may we say as David Seemes it to you a small thing c If a King riding in his triumphant Chariot in all state through the streets of his City should cast his eyes upon some malefactor justly for some heinous offence condemned to death and now upon the hurdle drawing towards the place of execution if he should now stand still cause him to rise from his hurdle pardon his offence give him his life appoint him to be clad in Royal apparel take him into his Chariot and so make him sharer with him in his worldly glory would any sleight it as an ordinary passage would it not ravish any man would not any man confesse it to be rare and singular preferment But all this is nothing to this in hand we were in as ill case and as base by nature as any malefactor living in a daily expectation of everlasting death and all the Kings of the earth are nothing to Christ nor is their glory any thing in comparison of his they are finite creatures he is the infinite Creator their glory is imaginary transitory finite his is substantial eternal infinite And he is God equal with his Father and therefore though our union and fellowship be at the first hand with his Humanity yet it s also at the second hand with his God-head and consequently with the Father and Holy Ghost Oh rare honour Oh excellent condition of believers the lustre of it would certainly dazle the eyes of worldlings if it were external but its inward and spiritual and covered oft with a vail of weaknesses and external basenesse and therefore the world knowes it not and therefore it despises and tramples us under foot But howsoever it s yet true that Solomon saies Prov. 12.16 the righteous man is more excellent then his neighbour St. Paul with his iron chains in a better condition then Agrippa in all his Pompe poor Lazarus lying at the rich mans gate craving the scraps for his relief then the rich glutton himself faring deliciously every day and clad in purple The poorest Christian slave serving in the
Galleys then the Grand Seigneur himself attended with his train of Janizaries Let us then impute the contempt which men cast upon us to their ignorance of us and therefore let us slight it and please our selves as well as we may with that which the Scripture tells us of the honour done unto us in our fellowship with Christ while he is given to us to be our head and we to be his body and members in particular 2. See how great the error of the Church of Rome is making the Pope of Rome the head of the Church over all Churches and all Bishops of all Churches throughout the whole world yea even over all Kingdomes and Commonwealths and over all the Kings of the Earth in their several Kingdomes That all this is true of Christ no true Christian can deny and we shew warrant for it All power saies our Saviour Matth. 28.18 Rev. 11.15 is given to me both in Heaven and in Earth The Kingdomes of this World saies the Angel are become the Kingdomes of our Lord and of his Christ and he shall reign for ever and ever And God hath set him saies the Apostle Eph. 1.21 22 farre above all principalities c and hath put all things under c. and given him to be the head over all things to the Church If the Pope will be a Supreme visible Head over all Churches as Christ is Invisible let him shew his warrant and so let them that contend so earnestly for this his pretended Monarchy But this they can never be able to do They indeed acknowledge Christ alone to be the Supreme Head but yet with them the Pope is a secundary Head as Christs Vicar-general in whom must rest all the power to resolve all doubts to determine all Controversies to frame new Articles of Faith c. But where is their warrant It s easie to observe 1 Cor. 12.28 Eph. 4.11 that among all the Orders of Ministers in the Church mentioned in Scripture there is not any the least intimation made of a Vicar-general of Christ over all the members of the whole Church in the world and that it s not an absolute Government but a meer Ministery that is to be exercised by them Nay in all the times of the Apostles themselves there was not the least shew of a Monarchy in the Church but rather the contrary for whatsoever controversies were to be decided or whatsoever affaires of the Church were to be ordered we see all done by the joynt consent of the Apostles Act. 1. 6. 15. and the consent of the People Besides such a Monarchy of the Pope of Rome or any other Bishop over all Churches and Bishops is to no purpose nor of any use for what need is there of a substitute where the chief is present but Christ hath promised that he Matth. 28.20 though ascended will be with his Church to the end of the world Yea such an absolute Monarchy in the Church is very dangerous and may prove exceeding hurtful being in danger through mans corruption to degenerate into a Tyranny as we see by woful experience But say they Monarchy is the best form of Government in the Commonwealth therefore it is so in the Church Ans It followes not there being a great difference between the state of the Church and of the Commonwealth In which respect though a Monarchy be best for the Commonwealth yet it s not so for the Church if we respect the visible Government but if we respect Christ the Government is Monarchical But there is say they such a Monarchy among the Angels in heaven Lucifer once and Michael now being the Supreme over all the rest and all the rest subject to them therefore it should be so in the Church Militant Ans To say nothing of the consequence which is also unsound the antecedent is all false being compact of dotages Isa 14. Lucifer is Nebuchadnezzar Michael is Christ Angels do not acknowledge any superior but Christ But they say Christ gave the Monarchy to Saint Peter above all the Apostles and consequently to his Successors above and over all the successors of the other all Apostles And St. Peter was Bishop of Rome and all the Bishops of Rome successively are his successors Answ All these things are either false or at least uncertain That Christ gave to Saint Peter the Monarchy over the whole Church is false and cannot be proved by Scripture but the contrary is manifest where was St. Peters Monarchy when at that Hierosolymitane Councel not Saint Peter Act. 15. but St. James gave the difinitive sentence when he was fain to give account to the Church of his affaires transacted with Cornelius and finally when Saint Paul at Antioch Act. 11. withstood him to his face Question is made whether Saint Peter were ever at Rome false it is that he was Bishop of Rome Gal. 2. and that the following Bishops of Rome were and are his Successors in that Office which he did execute The more full prosecution of these particulars would take up too much time 3. See what comfort issues hence to all godly Christians in that Christ is an Head to and over us He is Man as we are in all things like unto us sin onely excepted then he will be sure to love us to tender us to compassionate us for to this end he became man and he took our nature into unity of person with himself Heb. 2.17 that he might be a merciful high Priest and so the Scripture speaking of his sympathizing with us Isa 63.9 saies In all their afflictions he was afflicted yea he that is our Head is God also as well as man therefore he is and will be with us wheresoever we are for as God he is Infinite without limits of Essence therefore Immense without limits of quantity therefore Omnipresent without limits of place According to his promise then Matth. 28.20 I will be with you unto the end of the world he is still present with us as God though his Manhood be taken away from us according to that which he himself saies Where two or three are gathered together in my name Matth. 18.20 there am I in the midst of them namely to help us by his Spirit and to hear us what hopes then may we have of the acceptance of our prayers and the granting of our requests If we be in the Fire in the Dungeon in the Desert in the Water he is with us to uphold us to comfort us to carry us through all to deliver us out of all Yea He that is our Head is God therefore infinitely able to turn into folly all the Policies and Counsels of all the greatest Achitophels or Machiavels in the world and to take them in their own craftinesse Yea therefore he is infinite in strength able to do what he will for the preservation of his Church and the members of it and for the
destruction and overthrow of all his Churches enemies what comfort then can they want that have such an head what calamity can come in the way so great against which this relation between Christ and us as between head and members may not abundantly comfort us 4. Let enemies of the Church be hereby admonished not to go on any longer to molest and afflict godly and conscientious Christians to plot and act mischief against them They are Members of Christ and Christ is their Head and what ye do against them ye do against Christ So when Saul afterwards blessed Paul went on as a Wolf of the Evening to trouble the Christians our Saviour though in his own Person out of the reach of his malice cryed out Why dost thou persecute me Acts 9.4 Saint Austin observes well upon that place That our Saviour said not Non dixit Sanctos meos aut Servos meos sed Quid me persequeris i. e. membra mea caput pro membris clamabat Vocem pedis suscipit lingua quando forte in turba pes contritus dolet clamat lingua Quid calcas me non dicit Pedem meum sed se calcari dicit quam nemo tetigit pes autem qui calcatur non separatur à lingua In Psal 31. My Saints or My Servants but Why dost thou persecute Me that is my Members the Head cryed out for his Members So the Tongue takes up the complaint of the Foot If the Foot being by chance trod upon in a Croud be put to pain the Tongue complains Why do you tread upon me It says not My Foot but Me which no man touched but the Foot that is trod upon is not severed from the Tongue And so your hostility is not terminated upon a meer man who haply is meek under the effects of your cruelty and out of charity prays for you That your sin may not be layd to your charge but it lights upon a jealous and angry God the Head of the Church who takes it deeply to heart That his faithful Servants the Members of his Mystical Body should be so infested and wronged 2 Thes 1.6 and with whom it 's a righteous thing to recompence Tribulation to them that trouble them And he is able to do it for he is as Man so God and therefore infinitely able to confound the stoutest of Enemies And see in experience of all Times if it hath not been so See if the proud and fierce Enemies of the Church while they have plotted and acted Cruelties against the Church have not done it to their own confusion as not being able to stand against Christ the Head of the Church Look upon Dioclesian Maximinianus Maxentius Licinius Julian c. whom the Ecclesiastical Histories set forth as cruel Enemies against the Church and in them all we shall finde it to be true Psal 34.21 that the Psalmist says They that hate the righteous shall be desolate And again Confounded be all they that hate Sion 129 4 5 They shall be as the grass on the house-top which withers before it grows up c. Be advised therefore as ye love your selves to desist and proceed no further 5. Let all that profess themselves Members of Christ learn so to carry themselves to Christ as to their Head and that in three things 1. Let us be obedient unto Christ and subject to his Government and guided by him in all things So are all the inferior Members of the natural Body subject unto the Head and guided and ordered by it So ought we therefore to be to Christ who is our Head and the Church his Body and we all Members in particular Nor takes he this Honor unto himself to be an Head to us and over us but God hath given him to be the Head over all things to the Church Eph. 1.22 he hath appointed him so to be Yea he that is made our Head is God as well as Man therefore he hath right every way to rule and govern and we have good reason to be subject He hath the power of Life and Death even of that which is everlasting Therefore let us be subject to him Matth. 17.5 Deut. 18.19 God requires this Hear him See that Threatening Whosoever will not hear my words which he shall speak in my Name I will require it of him namely by punishment and so the Septuagint renders it I will take vengeance on him And so the Apostle expounds it Acts 3.23 Every Soul that will not hear that Prophet shall be destroyed from among the People And see we not this fulfilled in the Jewish Nation They would not hear Christ nor be subject to him nay they said We will not have this man to rule over us Luke 19.14 1 Thes 2.16 and therefore as the Apostle says the Wrath is come upon them to the uttermost Be we wise to take warning by them Let us acknowledg the Relation between Christ and us as between Head and Members and accordingly render him due obedience and be subject to him in all things What he forbids let us avoyd as death what he commands us let us readily put it in execution and let our Obedience be not in some things onely as we our selves list but in every thing suitably to the Order that he hath prescribed to us Nor let us stand to consult with flesh and blood but obey him readily even in those things which are most contrary to corrupt Reason and carnal Wisdom 2. Christ being our Head let us aym at his Glory in all things and prefer it before all things We see how chary the Members of the natural Body are of the good and welfare of the Head how are they all in their places to further it and to serve it If one shall strike at the Head we see the Hand held up for the defence of it ready to take the blow for the securing of it Let us bear the same affection to Christ our Head let his Glory be dear and precious to us even above our Estates Liberties Lives What is against the Glory of Christ let us set our selves against it with all our might spare it not how dear soever or how advantageous soever it may be unto us Sin is that which in its own nature is most dishonorable to Christ let us therefore set our selves against it Magistrates to make Laws against it and to punish for it Ministers to cry it down and every man for his own particular to avoyd it be it the Sin of our Age Calling Mat. 5.29 30 Galat. 5.24 Colos 3.5 Constitution though as our right Eye as our right Hand let us not make dainty of it crucifie it mortifie it pull it out cut it off cast it from us What we finde to be for the Glory of Christ let us promote and further it to the utmost of our power Onely still let Order be observed Let us not run out of our places nor forsake our stations
not fully finished till after death it is before death but as the state of a contract II. But yet if we view it well there is and we shall finde at least in substantials a great similitude between them 1. In marriage there must be a consent of both parties and of the Parents on both sides and for want of this as much sin and disorder hath been committed so we have seen great inconveniencies to follow thus therefore we have seen it to be in the first marriage that ever was namely that between Adam and Eve see full consent manifested on all sides here is the common Father of both Gen. 2.22 for having made Eve of the rib taken out of man he brought her to the man see the consent of the woman for the original word translated he brought signifies properly he caused to come she came then and by coming signified her consent and Man manifested his consent by receiving her and saying Vers 23. this is now flesh of my flesh and bone of my bone And this law we see strictly observed in the marriage between Christ and his Church Joh. 6.37 All that the father gives to me behold the Fathers consent shall come to me behold the Churches consent And him Gen. 2.22 that comes unto me I will in no wise cast out behold Christs consent 2. In marriage there is a conjunction of two persons One man and one woman one Adam and one Eve in the first marriage he brought her Gen. 2.24 behold one Eve to the man behold one Adam And see that law of marriage Therefore shall a man leave Gen. 4.19 c. and cleave to his wife behold one of each and they twain shall be one flesh Indeed Polygamy was brought in by Lamech and practised by and permitted or at least winked at in them by God but from the beginning it was not so Matth. 19.8 Vers 4.5 Mal. 2.15 saies our Saviour but God made them male and female namely one of each and said they twain shall be one flesh And this is observed by the Prophet Did he not make one a question implying a vehement affirmation he did make one namely one woman for one man And so is it in this spiritual marriage between Christ 1 Cor. 8.6 and the Church there is one Lord Jesus Christ and one Catholick Church saies the Nicene Creed And so saies our Saviour my dove Cant. 6.9 my undefiled is but one There are indeed many individual believers and many particular visible Churches but all these make one body one Catholick Church and one Spouse as the Apostle saies The body is one 1 Cor. 12.12 though the members many III. Marriage is to be between two fit persons I will make him an help Gen. 2.18 saies God meet for him And what fearful inconveniencies have we known to follow upon unequal Marriages whether the inequality hath been in Age Estate or Religion But what shall we say to this Indeed if we consider Christ in himself and us in our selves the inequality is so great that there is no fitnesse he God we men he Infinite we finite he Light and we darknesse he the wisdome of the Father we fooles he purity it self we all filthy and uncleannesse as the Prophet saies Ezek. 16.4 wallowing in blood not washed at all c. he the mirror of Beauty we black dowdies he infinitely glorious we most base But yet that there might be some meetnesse he imparts something to us in which we might be like unto him and in some things he partakes with us in which he might be like unto us he partakes of our nature Heb. 2 16 Vers 16. 2 Pet. 1.4 namely of flesh and blood for he took the seed of Abraham and he makes us partakers of the Divine Nature namely by infusing into us by his spirit those eminent perfections according to our measure which are in God nothing but God IV. There is a great similitude in regard of the ends of Marriage which are two 1. It was not good for Man to be alone Gen. 2.18 so neither was it convenient that Christ should be without his Church nor the Church without Christ as not the Head without the Body nor the Body without the Head now Christ was from all Eternity appointed to be the Head of the Church and the Church to be his Body 2. Marriage is for the increase of Mankinde so by the seed of Christ that is by his Word and Spirit and by the help and Ministry of the Church there is a great increase of that Seed which is to inherit Heaven V. After Marriage the Woman leaves her own Name and is called by the Name of her Husband and is interessed in his Estate and Honor so is it in this Marriage between Christ and the Church 1 Cor. 12.12 So is Christ says the Apostle and so the Members of the Church are called Christians by which name they were called first at Antioch Acts 11 26 and so they are Partakers of that anointing in respect of which he is called Christ Psalm 45.7 1 John 2.20 Heb. 1.2 He was anointed with the Oyl of gladness above his fellows And we have received an Vnction from the Holy One. So Christ was made Heir of all things and we are made Coheirs with Christ. Rom. 8.17 John 20.17 Luke 1.35 2 Cor. 6.18 John 1.12 If God is Christs Father he is also our Father If Christ be the Son of God we also are his Sons and Daughters though in a different manner he by Nature and we by Adoption and this we have from and by Christ Matth. 4.11 Heb. 1.14 He hath given us power to be called the Sons of God If the Angels minister u to Christ they do also minister unto us And if he hath a Throne of Glory on which he sits in Heaven we shall also sit with him so says our Saviour To him that overcomes Rev. 3.21 will I give to sit with me on my Throne Hence we may learn sundry things I. Hence see the great Honor of the Church and the Members of it Behold they are the Spouse and Wife of Christ and he is their Husband transcendent Honor and Preferment It could not be denyed to be great Honor that was put upon Esther she a poor captivate Jewish Maid to be made the Wife of King Ahashuerosh that had the command of 127 Provinces but how great then is the Honor that is done to the Church in that Christ vouchsafed to be an Husband to her for what is Ahashuerosh or any the greatest Commander of the Earth in comparison of Christ Behold Psalm 24.7 1 Cor. 2.8 Acts 7.1 Rev. 19. 1.5 Prov. 8.16 He is the King of Glory the Lord of Glory the God of Glory the King of Kings and the Lord of Lords the Prince of the Kings of the Earth and finally He by whom Kings reign and Princes
serm a Lovaniens edit serm 46. Christus leo dictus est agnus occisus est leo propter fortitudinem agnus propter innocentiam leo quia invictus agnus quia mansuetus Sermon eorund ser 90. and the devil is called a Lion the one for his courage the other for his savage cruelty the one to overcome the other to hurt And elsewhere taking knowledge of it that Christ is called a Lion and a Lamb slain conceives thus of the proportion Christ is called a Lion and a Lamb slain a Lion for his courage a Lamb for his innocency a Lion because unvanquisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut leo non solum vigilans sed dormiens formidabilis est sic Christus non solum ante crucem sed in cruce formidabilis erat magna enim tunc miracula edidit Solis cursum retro convertens petras diffindens terram tremefaciens velum templi conscindens Tom. 5. ser in Matth. 26.39 a Lamb because he was meek Saint Chrysostome observes this resemblance between Christ and a Lion in this particular As a Lion saies he is dreadful not onely waking but also sleeping so is Christ formidable not onely living but also dying on the Cross for even then he wrought great Miracles causing the Sun to be Eclipsed cleaving the Rockes asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ratione potentiae quia terribilis est regia majestate pollens comparatur leoni Christus Tom. 6. Ser. in gen 1.31 making the earth to quake and rending the vail of the Temple c. And elsewhere summing up much together he saies In respect of his strength and because he is terrible and is endued with Kingly Majesty therefore is Christ compared unto a Lion for to the Lion all this agrees he is the strongest of all the beasts he is terrible to them all as the Prophet saies When the Lion roareth Am. 3.8 all the beasts of the field tremble and he is the King of all the beasts but in a much more eminent way do all these agree to Christ Rivetus in his Commentary upon Genesis observes many things of the Lion The Lion saies he is of a generous spirit he uses magnanimity against fierce and cruel beasts Leoni innatus est animus generosus magnanimitate utitur adversus feras truculentas bestias nec ex insidiis agit sed aperte à fronte adoritur animalia reliqua non a tergo Parcere solet humilibus abjectis Non multum dormit in ipso sopore oculos habet apertos Exercit. 177. withstanding them to their face not coming behind them he uses to spare the humble and prostrate he sleeps not much and sleeps with his eyes open It s true that this Authour applies those things to Magistrates but they are eminently true of Christ Who is or ever was couragious if not Christ yea all the courage of others in acting or suffering for the cause of God from whom is it if not from Christ for from his fulnesse we all receive Joh 1.16 Rom. 8.37 and grace for grace And the Apostle will tell us that we are more then conquerors through him that hath loved us the courage then of the Martyrs must needs argue the courage of our Saviour as the effect argues the cause And indeed who shall not acknowledge Christs courage that considers his dealing with his enemies for we shall see that he comes not as a coward behind them but meets them openly and withstands them to their face If he will grapple with the Devil he meets him upon his own ground Matth. 4.1 he comes into the wildernesse to be tempted of the Devil If he will deal with Saul Act. 9. afterwards blessed Paul he meets him in the way to Damascus stopping him when he was in his full career and casting him to the ground overcame him to his infinite advantage Theodor. Hist Eccl. l. c. 4.25 If he will deal with Julian the Apostate he takes the time when he was attended with a great Army in his expedition against the Persians and then gives him so fatal a stroke that he is forced to acknowledge Christ the Conqueror though not without a name of reproach crying out Vicisti Galilaee thou hast overcome â—d Ib. c. 27. O Galilean yea and the Christians at Antioch upon the report of his death could cry out Vicit Deus Christus ejus God and his Christ hath overcome And for the second thing noted in the Lion that he spares the humble and prostrate this gave occasion to that saying of the Poet cited by Simson Simson Hierog de â—eone Corpora magnanimo satis est prostrasse leoni It s the safest course to lye prostrate before a Lion This is most true of Christ If any continue in their pride to oppose Christ they shall feel by sad experience whom they provoke against themselves witness the fore-named example of Julian but if any submit and humble themselves they are spared and received to favor witness Saint Paul who while he was Saul was a bitter Enemy to Christ and Christians and yet afterwards submitting himself and crying out Lord Acts 9.6 what wilt thou have me to do he is spared and his enmity pardoned and he receives great Grace from Christ as himself confesses saying 1 Tim. 1.13 14 I obtained Mercy and the Grace of our Lord was exceeding abundant And so that is true of Christ which the Apostle says God resists the proud the word is emphatical 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said He sets himself in a warlike posture and takes up Arms of defiance which he will not lay down till he hath approved himself to be the Conqueror but on the other side he gives Grace to the humble And for the last That the Lion sleeps little Simson in his Heiroglyphicks affirms it The Lion says he takes the least sleep of all the Beasts Leo est paucissimi inter animalia somni oculos habet magnos palpebras perexiguas quibus vix queat oculos penitus obtegere Hierogl de leone he hath great Eyes and very little Eye-lids with which he can hardly cover his Eyes and this he doth apply to Christ So says he the Lion of the Tribe of Judah Leo de tribu Juda qui Israelem protegit nec dormit nec dormitat semper ejus bono invigilat Id. Ib. Psal 121.4 who keeps and protects Israel neither slumbers nor sleeps but always watches over them for their good both to keep off or remove Evils from them and to heap Blessings upon them as their wants require Hence we may learn divers things 1. See the comfortable and safe condition of the Church and the Members of it for we see what a Defender we have of great power as a Lion of great watchfulness as a Lion why then should we fear any Enemies 1 Pet. 5.8 The Devil
reclaim us by his Word and the invitations to Repentance which we finde therein let us by such invitations be prevailed withall and by afflictions and chastisements which he inflicts upon us Let us now harken to that of the Prophet Micah 6.9 Hear the Rod and who hath appointed it and let us now return Think what small good hath accrued to you by any sin so shall there be joy in Heaven for you and admirable good will accrue unto you by it therefore accept of that counsel which Saint Peter gave to the Jews Repent and be converted Acts 3.19 that your sins may be blotted out CHAP. XIV Christ and a Stone CHrist is thus frequently resembled in Scripture Hear the Kingly Prophet thus speaking of him The Stone which the Builders refused Psalm 118.22 is become the head stone of the corner And we hear this by Saint Peter applied unto Christ This is the Stone Acts 4.11 which was set at nought by you Builders and is become the head of the corner Hear that Evangelical Prophet thus speaking of Christ Thus says the Lord Isai 28.16 Behold I lay in Sion for a foundation a Stone a tried Stone a precious corner Stone a sure foundation c. And hear Saint Peter applying this to Christ Wherefore says he it 's contained in the Scripture 1 Pet. 2.6 Behold I lay in Sion a chief Corner-stone elect precious Isai 8.14 Hear the same Prophet again He shall be for a stone of stumbling and a rock of offence to both the Houses of Israel And this also is applied by Saint Peter unto Christ 1 Pet. 2.8 And a stone of stumbling and a rock of offence even to them that stumble at the Word And so by Saint Paul who having said of the Jews That they stumbled at that stumbling stone Rom. 9.32 33 adds As it is written Behold I lay in Sion a stumbling stone and a rock of offence And we hear our Saviour applying to himself that Prophesie of David Did ye never read in the Scripture The Stone which the Builders rejected is become the Head of the Corner Mat. 21.42 44 And afterwards he adds And whosoever shall fall on this Stone shall be broken but on whomsoever it shall fall it will grinde him to powder Yet Christ is not called a Stone as being like a stone in all things as neither is he in all things like to a Lion or like a Lamb but in some things he is like to them all He is not like to a Lion for cruelty but for courage nor like a Lamb for weakness but for meekness And so for the Particular in hand he is called a Stone yet he is not like a stone for all things 1. He is not liveless as stones are He can say of himself John 14.6 11.25 5.26 I am the Life and I am the Resurrection and the Life And As the Father hath Life in himself so he hath given to the Son to have Life in himself And I am he that am alive Rev. 1.18 1 Pet. 2.4 and was dead and behold I am alive for evermore And Saint Peter calls him a living Stone yea He is the Fountain of Life to all the Members of his Mystical Body both of spiritual Life in this World and of everlasting Life in Heaven by him also we are made lively Stones Verse 5 2. He is not senselesse as stones are strike a stone and it feeles not it complaines not much lesse is it sensible of or complains for the greatest strokes that are or can be given to any other stones It s not so but far otherwise with our blessed Saviour he was sensible of all the wrongs and indignities that were offered to him in his Life and in his Death he could say My soul is exceeding sorrowful even unto death he could say Matth. 26.38 Joh. 18.14 If I have spoken well why dost thou smite me yea even now in his glorified condition he is sensible of all the wrongs that are offered to his Church and the members of it he cries out to Saul persecuting the Saints Saul Saul why doest thou persecute me Act 9 4 The head in Heaven out of the reach of his enemies cries out for his members on earth yet liable to the effects of their malice And this is no small comfort to us in the midst of all evils to which we are subject that we have an Head and High Preist Heb. 2.18 so merciful and compassionate But yet he is called a stone because he is like a stone 1. In general for strength Job 6.12 This is eminent in stones and therefore holy Job could say Have I the strength of stones much more is this eminent in our blessed Saviour he is called by the Prophet Isa 9.6 Rev. 1.8 The Mighty God and the Lord God Almighty nothing could or can prevail against him to hinder him from doing his pleasure either for the preservation of his Church or for the confounding of his enemies Not in the time of his greatest weaknesse could any the greatest enemies that he had have done ought against him without his leave therefore he said Joh. 10.18 No man takes away my life from me 2. In Particular I. There is lapis angularis the corner stone and that is Christ and besides the places already alledged the Apostle plainly affirms it Jesus Christ Eph. 2.20 saies he being the chief corner-stone And this not without cause if we consider the use of a corner-stone which is that it joynes together the two sides of a building so in and by Christ there is a conjunction of divers things 1. In Christ there is a conjunction of Heaven and Earth God and Man Creator and creature finite and Infinite these two so different are in Christ made one Person as by means of the corner the two sides of a building become one building 2. In the Church by means of Christ there is a conjunction of Jewes and Gentiles both are made one and held together by Christ as the Head of both they are in and by him made one Body Eph. 4.4 2.15 Vers 19.21 Joh. 10.16 Matth 7.75 one New Man one City one Temple one Sheepfold under one Shepherd II. There is Lapis fundamenti a stone for a Foundation as a Rock upon which the House being built stands impregnable against all oposition of waves winds Isa 28.16 Matth. 16.18 and rain And so Christ is by the Prophet called a sure Foundation and so Christ saies of himself Vpon this Rock I will build my Church and the gates of Hell shall not prevail against it where our Saviour speakes of himself the subject of Saint Peters confession 1 Cor. 3.11 And Saint Paul acknowledges Christ the onely Foundation and justly for as the Foundation upholds the building so Christ upholds the Church And this is one of the reasons given by the Author of that imperfect work
upon Saint Matthew why Christ is called a stone namely Because Christ is to his a strong Foundation Quia suis fundamentum est forte nulla illecebrarum seductione solvuntur qui super illum consistunt nec persecutionum tempestatibus moventur hom 40 and they that rest upon him are not removed from their stedfastnesse by any enticements or by tempests of persecutions III. There is Lapis refugii a stone of refuge such is a Rock in the Sea to a man that is in danger of drowning he hastes to it and gets upon it and so is safe against his danger And such is Christ to all that being in danger to be over-born with any temptation of Satan and so to be overwhelmed in the Sea of dispair do lay hold upon Christ by a true and lively faith they finde that in Christ by which they are held up in hope of mercy and so saved from the danger of despair IV. There is lapis offensionis petra scandali a stone of offence and a Rock of scandal as a Rock in the Sea against which a ship dashes her self and so is broken to pieces or a stone in the street or high way at which a man or horse not seeing or not minding it stumbles and falls and endangers himself or the horse himself Isa 8.15.16 and his rider So is Christ as ye have heard to all his enemies Jewes Pagans Hereticks 1 Pet. 2.8 and all wicked livers among Christians how have they found Christ to be such unto them Look upon the Histories of the Church and we shall finde plentiful examples of this in all kindes And this is another reason which the Authour of that Imperfect work upon Saint Matthew gives why Christ is called a stone namely Because there is in Christ a great power to break to pieces all his wicked enemies Quia in Christo magna est iniquorum confractio Sicut enim omnis res quae percutit lapidem ipsa quidem colliditur lapidem autem non laedit sic omnis qui Christianitatem persequitur se quidem corrumpit Christianitati autem non nocet Ibid. for as every thing that strikes a stone it hurts not the stone but is it self broken to peeces so the enemies of Christian Religion cannot prevail so farre as to hurt it but they mainly hurt themselves Hence learn we divers things 1. See here the difference between the Church of the old Testament and the Church of the New or as Saint Austin speaks between the Synagogue and the Church The former did consist of Jewes onely the latter of Jewes and Gentiles together of the former its said Psal 76.1 In Jury is God known his name is great in Israel the Gentiles were then excluded by the Partition-wal of the Ceremonial Law Eph. 2.12 and then they were strangers from the Common-wealth of Israel aliens from the Covenants of Promise without Christ without hope without God in the world In respect of this it is that God said to the Jewes Am. 3.2 You onely have I known of all the Families of the earth Gal. 4.4 Eph 2.14 Psal 118.22 But in the fulnesse of Time God sent his Son who by his death broke the middle wall of Partition down and rising again is made the corner-stone making Jewes and Gentiles one body one new man c. And whereas God is onely worshiped in the Church the Prophesy of Malachy is now fulfilled Malâ— 11 That from the rising of the Sun to the going down of the same the Name of the Lord is great among the Gentiles and in every place incense is offered up and a pure offering So that now Rom 10.12 as the Apostle sayes There is no difference between Jew and Greek for the same Lord over all is rich unto all that call upon him 2. See the sad estate of all the enemies of Christ such as there have been and are many in the world Jewes Pagans Hereticks ill-living Christians they kick and spurn against Christ rejecting him opposing his Religion persecuting his members refusing to be ruled by his Lawes thus they do but what do they get by it nothing but wo and ruine to themselves So a ship dash't against a Rock is broken to peeces so a man violently kicking against a stone-wall gets nothing by it but the wounding of his feet Christ is a Rock they that kick and spurn against him what can follow upon it but their own ruine we may see this in the experience of all times And if any feel it not here but continue to prosper while they continue to oppose Christ most fearful is the expectation of such hereafter A time shall come and is coming when as they now say Luk. 19. we will not have this man to raign over us so they shall hear it said to them As for those my enemies Vers 27. that would not have me to rule over them bring them hither and slay them before me 3. See what comfort belongs unto all godly Christians Christ is the stone for the Foundation and a sure Foundation he is to uphold the building no cause therefore have they that are built upon this Rock to fear the opposition of all the powers of hell The gates of hell shall not prevail against them Matth. 16.18 they may shew their teeth they may heave and shove against them to cast down this building but all in vain it shall stand and all that are built upon this sure Foundation shall stand maugre their malice Christ is a stone of Refuge as a Rock in the Sea saving a man from drowning that gets upon it Be of good cheer therefore ye that by a true and lively faith lay hold upon him the Devil seeks to drown you in the sea of despair but he shall not prevail in this his design ye may finde that in Christ which may fence you against this danger Satan will set before you your manifold violations of Gods righteous Law and Gods infinite Justice in respect of which he will suggest to you that it is impossible for you to be saved but in Christ ye shall finde your debts discharged and Gods Justice infinitely satisfied so that though looking at your selves in your selves ye can see nothing but a necessity of perishing yet looking at Christ ye may have a certainty of Salvation ye casting your selves upon Christ by faith and heartily repenting of your sins by which ye have offended God Finally Christ is the corner-stone making Jewes and Gentiles one body and one sheepfold this may well comfort us Gentiles against the insultations of the Jewes they insult over us as having no interest in God because we are not of them but let not this trouble us though in former times we were as without God yet now Christ hath made room for us in the Church and we believing have as good an interest in God as ever the Jewes had 4. Let us learn hereafter not
cheer it is no other wise with us in this respect then it was with our dear Saviour and he by undergoing it in his own person hath sanctified and sweetened it to us so that we may count it blessed contempt And let this love of Christ submitting himself to such abasement for us so farre prevail with us as make us willing to submit our selves to any abasement for him for his cause and honour Choose we rather to have all men to trample on us and to be contemned and scorned at all hands then to omit any duty by which in our places we may honour him or to take any course that may tend to his dishonour Hath the Lord suffered such contempt for the servant and shall the servant be unwilling to suffer contempt for his Lord and Master God forbid Such contempt suffered for his honour will certainly bring us to glory and honour everlasting which God of his mercy grant us for the merit of that contempt which our dear Saviour hath undergone for us to whom with the Father and the Holy Ghost be all Glory and Honour for ever Amen PARALLELS LIB III. CHAP. I. IN the two former Books we have seen the Parallels that concern Christ the Head and Husband of the Church the Parallels between Christ and the Types by which he was fore-signified to the Jewish Church both Persons and Things in the first Book and the Parallels between Christ and the other Resemblances by which he is set forth in the Old and New Testament in the second Book And now because the Church is the Mystical Body the Wife and Spouse of Christ they are therefore not to be divided for our Saviour hath given that Edict Matth. 19 Those whom God hath joyned together let no man put asunder Before therefore I make an end I shall in this third Book add the Parallels that concern the Church And here I shall observe the same method that I have observed in the former namely first to represent to your view the Parallels between the Church and those Types by which the Church was fore-signified in the Old Testament whether Things or Persons and then the Parallels between the Church and other Resemblances by which the Church is set forth in the Old or New Testament I. The Parallels between the Church and the Types by which it was fore-signified in the Old Testament And of these Types I shall take knowledg according to the order of Times in which they were exhibited and given The Church and Noah's Ark. The Fathers have many of them taken knowledg of the Parallel between these two and that in several respects I. In regard of the matter and structure of it And here Saint Austin notes the Resemblance in three things 1. The Ark was made of Gopher Wood 1. Arca fit ex ligno Gopher vel secundum LXX ex lignis quadratis Et Ecclesia de Sanctis construitur ad omne opus bonum semper paratis quadratum enim quocunque verteris firmiter stat or according to the Septuagint of Square Wood So the Church is built up of Saints prepared to every good work for Wood that is squared turn it which way you will stands firm And of this Resemblance Gregory the Great doth take knowledg Arca de lignis imputribilibus compingitur Ecclesia de omnibus in bono suo perseverantibus componitur To. 2. epist l. 9. In dict 4. ep 40. ad Isicium epist Hierosol 2. Bitumine glutinantur arcae ligna intrinsecus extrinsecus ut in compage unitatis significetur tolerantia charitatis ne solvatur vinculum pacis To. 6. cont Faust Manich. l. 11. c. 14. 3. Aditus arcae fit à latere nemo intrat in Ecclesiam nisi per sacramentum remissionis peccatorum hoc à latere Christi aperte manavit Ibid. cap. 16. The Ark says he was made of sound Wood not putrified and so the Church is made up of all that persevere in Goodness 2. The Ark was pitched within and without with pitch to teach us charitably to bear one with another that the bond of peace be not broken 3. The Door of the Ark must be made in the side of the Ark and none enters into the Church otherwise then by the Sacrament of the Remission of sins which issued openly out of the side of Christ II. In regard of the creatures taken into the Ark and here Saint Austin takes notice of two Particulars 1. Cuncta animalium genera in arca clauduntur sic omnes Gentes Ecclesia continet Ib. c. 14. There were in it all sorts of creatures so the Church contains all Nations And this I conceive to be further prefigured in the Ark in that not onely Sem from whom the Jews descended was in the Ark but also Japhet the Father of the Gentiles And Moses himself gives an hint of this in that having named the Sons of Japhet he adds By these were the Isles of the Gentiles divided in their Lands Gen. 10.5 c. And this doth Saint Paul clearly affirm for having asked the question Is he the God of the Jews onely Is he not also the God of the Gentiles Rom. 3.29 30 He answers Yea of the Gentiles also seeing it 's the same God that shall justifie the Circumcision by Faith and the Vncircumcision through Faith And this also would God teach Saint Peter by that Sheet let down from Heaven to him being in a Trance Acts 10.10 11 12 wherein were all manner of four-footed beasts of the Earth and wilde beasts and creeping things and fowls of the Ayr as there were in Noah's Ark. 2. That there were clean creatures and unclean in the Ark Munda immunda ibi erant animalia sicut in Ecclesiae sacramentis boni mali versantur Ibid. so both good and bad converse together in the Sacraments of the Church for such a mixture there hath been alway in the Militant Church Matth. 13 as of Wheat and Tares in the field of Grain and Chaff in the floor 2 Tim. 2 of good fish and bad in the net of Vessels of honor and dishonor in the great House Even when the Church was in the narrow bounds of a Family such a mixture there was We finde a Cain in Adams Family a Cham in Noahs Family an Ishmael in Abrahams Family an Esau in Isaacs Family much more easie it is to finde such mixture yea it 's impossible not to finde it when the bounds of the Church were more enlarged namely into a People Of the Jews God says by the Prophet You onely have I known of all the Families of the Earth Amos 3.2 yet among them that there was such a mixture Ezek. 22 Hosea 4.1 2 Jer. 5.1 c. it 's manifest by the Prophets reproving them for the abominable sins and wickedness of which they were guilty Much more is there such a mixture in the Church coming to be Catholique
dispersed in all Nations III. Saint Austin yet further compares them in another Particular Out of the Ark all flesh which the Earth did bear perished in the Flood Praeter arcam omnis caro quam terra sustentabat diluvio consumpta est praeter Ecclesiae societatem aqua baptismi quamvis eadem sit non ad salutem valet sed potius ad interitum Ibid. c. 17. Sicut arca Noe naufragante mundo cunctos quos suscepit incolumes servabat ita Ecclesia conflagrante seculo omnes quos amplectitur representabit illaesos To. 3. Conc. ad popul Conc. 11. so out of the Society of the Church the Water of Baptism is not of force to Salvation but rather to Perdition Saint Ambrose expresses it otherwise As the Ark of Noah the World suffering wrack kept those safe that were in it so the Church when the whole World shall be on a flaming fire shall present all those that are in her free from danger And Gregory the Great to the same purpose In the time of the Flood all Mankinde out of the Ark died Diluvii tempore humanum genus extra arcam moritur ad vitam autem in arca servatur sic infideles quosque extra Ecclesiam peccati sui unda perimit fideles autem suos in fide charitate Ecclesiae unitas quasi arcae compago custodit To. 2. epist l. 8. Indict 4. ep 40. but all within the Ark were saved alive So as for all Infidels out of the Church the flood of their own sin kills them but the Church as the Ark keeps her faithful ones in Faith and Charity IV. Gregory the Great notes yet another Particular in which the Church resembles the Ark The Flood ceasing says he the Ark rested upon a Mountain Cessante diluvio arca in monte requievit sic hujus vitae corruptione cessante cum malorum operum fluctus transierint in coelesti patria in excelso requiescet Ecclesia monte Ibid. so the corruption of this Life ceasing when the Waves of evil Works shall pass away the Church shall rest on an high Mountain in the Heavenly Country V. I shall add but one more Let the Waters rise never so high yet the Ark is still above it so let the floods of Persecution rise never so high and increase never so much yet the Church sinks not under it but is still above them Exod. 1.12 The more the Israelites were oppressed by the Egyptians the more they multiplied And so says Justin Martyr Seest thou not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Diognet that the more the Persecutors are by so much the rest that is the Christians are multiplied Yea as Fire burns most fiercely in coldest Weather by an Antiperistasis so the Christians by the harsh usage of them grow more confident and are more couragious to defend and persevere in their Religion yea and to suffer the hardest that can befall them so that it is most true that some Confessors said to Saint Cyprian Stetere torti torquentibus fortiores Inter Epist Cypriani Epist The tortured Christians stood with more courage then the Tormentors themselves And so it is with the Church as with the Palm-tree that spreads the more by how much the heavier weight is laid upon it and as with the Camomile that grows the more by being troden upon But Saint Chrysostom observes one thing in which the Church is more excellent then the Ark of Noah for so he says A man may say and not err 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non aberrarit quis si dicat Ecclesiam arca ista esse praestantiorem Arca enim excipiebat animalia bruta conservabat Ecclesia autem semel suscepta animalia immutat e. g. ingressus illo est milvus egressus est milvus introit lupus exiit lupus hucne ingressus est milvus egreditur columba Introiit lupus exiit ovis non quidem immutata natura sed explosa malitia To. 4. de poenit Hom. 3. That the Church is more excellent then the Ark For the Ark received brute creatures and kept them such but whom the Church receives she changes As for example A Kite went into the Ark and it came forth a Kite a Wolf entred and came out a Wolf But hath a Kite entered into the Church it comes forth a Dove Hath a Wolf entered it comes out a sheep not indeed the nature altered but the wickedness exploded and put away Saul afterward blessed Paul entering into the Church remains the same individual person that he was before but yet having entered of a Wolf he becomes a sheep yea a faithful shepherd of the sheep preaching yea suffering for the Faith which once he destroyed Hence learn sundry things 1. Let us be prepared and disposed to every good work and firm in our resolutions for it that we may be fit matter for the Building of the Church and may answer the Gopher Wood of which the Ark was made 2. See here the Church of the New Testament to be Catholique containing in it all Nations as the Ark had in it all kindes of Creatures and as there were in the Ark as Sem the Father of the Jews so Japhet the Father of the Gentiles 3. Let us not so far take offence at the mixture of good and bad in the Church as for this cause to depart from and to forsake it Behold in the Ark there were Creatures clean and unclean and among the Persons though but eight in number yet there was one Cham There shall be a division indeed and a separation made He shall says our Saviour Matth. 25.32 to whom it shall belong to do divide between the Sheep and the Goats but this shall not be done till in the end of the World Verse 31 He shall come in Glory and his holy Angels with him c. The Wheat and the Tares shall be severed Mat. 13.30 The Tares bound in bundles to be burnt and the Wheat to be put into the Barn But when shall this be In the Harvest which Harvest is the End of the World And till that time Verse 39 30 it 's the Will of God that they should grow together Expect not therefore That that should be done now which God hath appointed to be done in the End of the World but be content That God should do his own Work in his own Time Nor in this respect let us forsake the Communion of the Church because there is such mixture in it of Wheat and Tares Hear that Apostolical Advice Not forsaking the assembling of your selves together Heb. 10.25 as the manner of some is This is the heady madness of Separatists but let us be more sober-minded Consider we that Christ had onely twelve in his Family and yet among them one was a Thief and a Devil and He knew from the begining who it was that should betray him and yet He tolerated him in
his company And what greater folly were there then cast away the Gold for some dross that is mixt with it Hear rather that excellent saying of Saint Austin The good are not to be forsaken for the bad that are among them Non propter malos boni deserendi sed propter bonos mali tolerandi sunt Tom. 2. Epist 48. but for the sake of the good the bad are to be tolerated And a little after he adds We suffer some evil men among us Nonnullos toleramus malos quos corrigere aut punire non possumus nec propter paleam relinquimus aream Domini nec propter pisces malos rumpimus retia Domini nec propter hoedos in fine segregandos deserimus gregem Domini nec propter vasa in contumeliam facta migramus de domo Domini Ibid. whom we can neither mend nor punish nor leave we the Lords floor for the chaff that is on it nor because of the evil fish that is in it do we break the Lords nets nor because of the Goats which shall be separated in the end do we forsake the Lords Flock nor because of the Vessels made to dishonor do we depart out of the Lords House Oh that men were of this modest temper and why should we not What though there be wicked men in the Church what hurt will that be to us We shall not answer for their sins nor fare the worse in this respect nor shall the Ordinances of God be the worse nor of less efficacy to us for the sake of the wicked that joyn with us in the use of them Vbicunque cum bonis mali fuerint bonis non obsunt sicut non obest palea frumento To. 7. part 1. contr epist Parmen l. 2. c. 2. It s a true saying of Saint Austin Wheresoever the bad are with the good they hurt not the good as the chaff hurts not the good grain And this he elsewhere clears in many instances Vbi erant Moyses Aaron ibi erant Sacrilegi murmurantes ubi erat Caiphas ibi Simeon Zacharias ubi Isaias Jeremias Ezechiel Daniel ibi sacerdotes populi mali ubi Saul ibi David sed sarcinam suam quisque portabat Ibid. c. 6. Where Moses and Aaron were there were Sacrilegious murmurers where Caiaphas was there were Simeon and Zacharias where Isaias Jeremy Ezechiel and Daniel were there were wicked Priests and People Where Saul was there was David but every one did bear his own burden And this doth the Apostle affirm in the general Every one shall bear his own burden Gal. 6.5 And with respect to the Ordinances of God we hear what the same Apostle saies 1 Cor. 11 2◠He that eats and drinks unworthily eats and drinkes judgement to himself Mark that to himself alone and not to others But will any of you yet for this cause leave the Church and depart from it ye may grieve the Church by your unkinde separation but the worst will be your own in the conclusion It s a terrible speech of Saint Austin but I fear it will in the close be found true by woful experience if they repent not Whosoever separates himself from the Catholick Church how praise-worthy soever he seems to himself to live Quisquis ab Ecclesia Catholica fuerit separatus quantumlibet laudabiliter vivere se existimet hoc solo scelere quod â Christi unitate disjunctus est non habebit vitam sed ira Dei manet super eum To. 2. epist 152. yet for this very sin that he is disjoyned from the unity of Christ he shall not have life but the wrath of God abides upon him Be exhorted therefore to take heed of such practise and to accept of Saint Austins advise Eia cives Hierusalem qui intra retia estis boni pisces estis tolerate malos retia nolite rumpere Cum illis eritis in mari non cum illis eritis in vasis To. 8. In Psal 65. for its consonant to Scripture O ye Citizens of Jerusalem who are within the nets and are good fishes endure the bad and break not the nets ye shall be with them in the Sea ye shall not be with them in the Vessels especially considering that as all they that were in the Ark were saved from perishing by the flood so they that remain in communion with the Church have hope of Salvation but as all that were out of the Ark perished so Salvation cannot upon any good ground be hoped for by them that are out of the Church 4. See what little cause we have to fear and what cause we have to be comforted against all persecutions raised against the Church for 1. As the Ark was still above the waters of the flood how high soever they did rise so let persecutions rise up to never so great an height and let Persecutors rage never so much against the Church yet the Church shall be still above them they may rage but not prevail against her 2. As the flood ceasing the Ark rested upon the Mountain of Ararat so persecution ceasing we shall have a rest in Gods Holy Hill having suffered we shall receive the promise of Eternal Life CHAP. II. The Church and the Tabernacle THe Tabernacle saies Ainsworth In Exod. 26. Exod. 26.1 which was for the Ark Table and Shewbread and Candlestick to be kept in was a figure of the Church wherein God doth dwell with his people and enlightens them with his Law and the seven Spirits that are before his Throne The Curtains were to be made of fine Linnen Vers 1. and Blue and Purple and Scarlet These Colours saies the same Author represented the blood of Christ and this fine Linnen his Justice and so the variety of Graces wherewith the Church is adorned and made glorious They were made with Cherubims signifying Vers 1. saies he heavenly affections in the Church and the Angels ministring to and about them The Curtains of the Tabernacle were coupled one to another This saies he Vers 3. notes the union of Persons and Graces in the Church by the Spirit in which respect it s called the unity of the Spirit for Eph. 4.3 Eph. 2.21 in Christ the whole building fitly coupled together growes into an holy Temple in the Lord. The Tabernacle was one and the Tent one Vers 6 11 As the golden Tachs clasped in the blew Loopes made the Ten Curtains one Tabernacle one Tent so by Love and Faith in Christ the Saints are fastened and builded together for an habitation of God by the Spirit Eph. 2.22 Over and above the foresaid Curtains Vers 7. there was a covering of Goates haire and another of Rams skins died red Vers 14. And these three kindes of Coverings served for the safety of the Tent and the things in it from the injuries of the weather and also by these Covers the people were kept from beholding the Holy Things in it
shadow of death If therefore we lye open to any danger fly to God by prayer and then fear not 4. See how we are preferred before the People of God under the old Testament they had the Types we have the Truth they had the Shadowes we have the Body they had a threefold covering of the Tabernacle that hindred them from seeing the very Types that were in it yea there was a Vail that hindred the very ordinary Priests from beholding the things that were in the Holy of Holies which yet were but Types of good things to come but it s otherewise with us the Vail is rent and now we may with open face behold the substance of all those Types Oh what preferment is this Rom. 16. The mystery was kept secret from the beginning but now it s made manifest how shall we answer it to God if having so cleer a revelation we suffer our selves to be outstripped by them 5. Let us Gentiles praise God for his goodnesse to us we are admitted into and made one Church with the Jewes we were once shut out of the Commonwealth of Israel by the middle Wall of Partition even the Legal Ceremonies but now that Partition-wall is broken down and so we are now become Fellow-Citizens of the Saints As the Holy and most Holy Place though distinguished by a Vail interposed were yet one Tent one Tabernacle so believers of Jewes and Gentiles are become one Church and one sheepfold under one shepherd Remembring therefore what once we were and what now we are by the grace of God let us not fail to praise God for this happy change and high preferment and his unspeakable mercy expressed therein CHAP. III. The Church and the golden Candlestick In Heb. 9. DOctor Gouge makes the Church to answer to the golden Candlestick as that which was Typified by it Rev. 1.20 and he justifies his application by this that the seven Churches are called the seven golden Candlesticks upon which place Brightman observes that this similitude is taken from the Candlestick Petita est haec similitudo ex candelabro Tabernaculi In loc that was in the Tabernacle erected by Moses And the resemblance between these the forenamed Doctor observes to hold in sundry Particulars 1. In general that the use of the Candlestick is to hold out the light to others And so our Saviour speaks No man lights a candle and puts it under a Bushel Matth. 5.15 but in a Candlestick and it gives Light to all that are in the House So the Church holds out the Light of Gods Word to all that are in it In which respect the Apostle calls the Church the pillar of Truth 1 Tim. 3.15 Exercit. divin Exer. 9. Way to the true Church p. 80 because she holds out the Truth to be seen says Weemse The Expression being taken from the Custom of many Nations who were used to write their Laws in Tables and so to hang them upon Pillars of stone that the people whom it concerned to know them might see and read them as among us Curs theol part 2. col 324 Proclamations are nailed to Posts in Market Towns says Dr. John White and so Scharpius the like Now the Church being the true Church holds out the Light says my Author two ways 1. By teaching and instructing others which for the publique belongs to the Ministers of the Gospel who are called and set a part by Calling for this great Work but in private it belongs also to Masters of Families to teach and instruct their Children and Servants yea and one Christian another communicating to others the knowledg which they have 2. By walking and conversing as Children of Light adorning the Faith which they profess by Holiness and Righteousness of Life Phil. 2.15 so shining as Lights in the World as Saint Paul testifies of the Christians at Philippi Let it be the care of us all thus to resemble the Candlestick in the Tabernacle as that held out the Light to others so let us hold out the Light of Truth unto others and that both these ways 1. By teaching and instructing others in the Truth of Religion In publique let the Ministers of the Gospel acquaint the people committed to their care and trust with the Truths of the Gospel 2 Tim. 4.2 preaching to them in season and out of season In this especially stands the feeding of Christs Sheep and Lambs which our Saviour enjoyns to Saint Peter as an evidence of his love unto him John 21.15 16 17 Peter lovest thou me says our Saviour Feed my Sheep feed my Lambs If we would shew our unfeigned love to our Saviour let us not fail to do our duty in this kinde And in private let this be the care of Heads of Families thus to instruct and teach their Children and Servants We hear how God speaks of Abraham I know that he will teach and command his Children and Houshold after him to keep the Way of the Lord Gen. 18.19 and thereupon God resolves not to hide from Abraham the thing which he was about to do namely about Sodom and Gomorrha Verse 17 Yea let this be the care of all private Christians what they know concerning God concerning Christ whereof they finde others to be ignorant be ye ready to communicate it unto them Jude v. 20 and so edifie one another in your most holy Faith Docendo disces By teaching another thou shalt learn Here it holds most true that Solomon says Prov. 11.25 The liberal Soul shall be made fat and he that waters shall be watered also himself To know Scire ut scias turpis est curiositas scire ut sciaris turpis est vanitas scire ut scientiam vendas turpis est quaestus scire ut aedifices charitas est In Cant. ser that you may know is filthy curiosity says Saint Bernard To know that you may be known namely to be a man of knowledg is filthy vanity To know that you may make sale of your knowledg is filthy gain But to know that you may edifie this is Charity 2. By living as Children of Light let us all be careful of this let the Ministers of the Gospel harken to Saint Paul laying this injunction upon his Scholar Timothy 1 Tim. 4.16 Take heed to thy self and to thy Doctrine To thy Doctrine but to thy self first lest we be like to the Pharisees of whom our Saviour says They say and do not they binde heavy burdens Mat. 23.3 4 and lay them upon other mens shoulders but themselves will not touch them with one of their fingers yea lest as Paul says when we have preached to others 1 Cor. 9.27 we our selves should be cast-aways Yea let us all harken to the in junction of our Saviour Let your Light shine before men Mat. 5.16 Eph. 5.8 and of Saint Paul Walk as Children of the Light and so let us give Light to
others as the Candlestick did in the Tabernacle II. Particularly The Parallel between the Church and the Candlestick in the Tabernacle in three things In the Matter in the Parts and in the Appurtenances I. In the Matter It was made of Gold and of pure Gold 1. The Candlestick is made of Gold Gold is precious in the eyes and account of men and so is the Church precious in the sight of God and in his account Exod. 19.5 6 Ye shall be a peculiar treasure unto me above all people a Kingdom of Priests says God and an holy Nation yea Psal 105.13 14 When they wandered from one people to another Nation he suffered no man to do them wrong but reproved Kings for their sakes Yea hear what God says by the Prophet Isai 43.4 Since thou wast precious in my sight thou hast been honorable and I have loved thee therefore I will give men for thee and people for thy life And so speaks Saint Peter of godly Christians in the New Testament Ye are a chosen Generation 1 Pet. 2.8 a royal Priesthood an holy Nation a peculiar People And the Expression of the Prophet is remarkable to this purpose They shall be mine saith the Lord God of hosts Mal. 3.17 in that day when I shall make up my jewels And who can doubt of the high account and preciousness of the Church in the sight of God for behold with what a price God hath purchased it Not with corruptible things 1 Pet. 1.18 as Silver and Gold but with the blood of Christ Acts 20 28 as of a Lamb unspotted and undefiled and indeed as Saint Paul speaks with the blood of God Let this comfort and encourage us against the vile account and the base esteem in which the World hath us How base soever we are in the eyes of the World we are yet precious in Gods eyes The World holds us as the filth of the World and the off-scouring of all things Lam. 4.2 but God counts us as his jewels They judg of us as of earthen pitchers the work of the hands of the Potter God holds us comparable to fine Gold They esteem of us as of men not worthy to live on the Earth or to breathe in the Ayr when God holds us as men of whom the World is not worthy Heb. 11.38 They despise us as men of no account Jam. 2.5 6 but God hath chosen us rich in Faith and Heirs of the Kingdom And whom shall not the high esteem which the onely wise God hath of us comfort against the base esteem of blinde men that cannot discern of colours and foolish men that have not skill to discern of things that differ and to prefer the most excellent And let us learn to imitate God in the high esteem which he hath of the Church even of all godly Christians and as he doth so let us account highly of them This will be our wisdom to conform our judgment to the judgment of the onely wise God Thus did David hear we his profession I am says he a companion to all them that fear thee Psa 119.63 and keep thy Testimonies Psa 16.2 And again My goodness extends to the Saints and to them that excel in vertue in whom is all my delight Thus let us do having godly persons in high esteem giving our votes to them delighting in their familiarity and preferring them in the exercise of our beneficency as the Apostle advises Do good to all but especially to the Houshould of Faith Gal. 6.10 This will be to us a comfortable evidence for our future Happiness If the Question be Lord Psalm 15.1 who shall enter into thy Tabernacle and who shall dwell in thy holy Hill Verse 4 The Answer in part is He in whose eyes a vile person is contemned but he honors them that fear the Lord. 2. As Gold so pure Gold is the Matter of this Candlestick so the Church is holy so we profess in the Creed to believe the Holy Church and so we see the Apostle in his Epistles describing the Church To all that be at Rome called to be Saints And again Rom. 1.7 To the Church of God which is at Corinth 1 Cor. 1.2 to them that are sanctified in Christ Jesus called to be Saints And again To the Saints that are at Ephesus Eph. 1.1 Phil. 1.1 and faithful in Christ Jesus And again To all the Saints in Christ Jesus which are at Philippi And again Col. 1 2 To all the Saints and faithful Brethren in Christ that are at Coloss All these places do plainly shew That the Church of God is and all the true Members of it are holy And seeing the Church of the living God is the House of God 1 Tim. 3.15 how shall it not be holy Psalm 93.5 for says the Psalmist Holiness becomes thy House O Lord for ever And seeing the Church is the Mystical Body of Christ who as God is infinitely holy and as Man perfectly holy how shall not the Church be holy And indeed as the Apostle says Christ gave himself for the Church Eph. 5.25 25 that he might sanctifie it Wo then to all that are voyd of Holiness that trade in wickedness that wallow in the mire of their sins These may live in the visible Church but they are not true Members of the Church None can be Members of the Church but they are withall Members of Christ and no such unholy persons can be Members of Christ therefore neither can they be Members of the Church The distinction of true Members Membra vera membra viva and living Members will not help them for these are inseparable none can be true Members except they be living Members Wo to them then Admirable are the priviledges of the Church Communion of Saints Forgiveness of Sins Resurrection of the Body and Life everlasting but to them that by their wickedness are manifested not to be Members of the Church these priviledges do not appertain How sad then is their condition But here is comfort to all that are truly holy renewed and sanctified by the Spirit of God hating and mortifying the remainders of corruption striving to further degrees of Perfection laboring to abound more and more in fruits of Righteousness and Obedience Such as these may and do lie open to mocks and scoffs in the World but yet let them be of good chear for this Work of Holiness wrought in them argues them to be true Members of the Church and from hence they may assure themselves That all the priviledges of the Church do belong to them namely Communion of Saints by which among other conveniencies they have a share in all the Prayers of the Churches of God throughout the World and Forgiveness of Sins Psalm 32.1 a Blessing so great that Happiness is affirmed to stand in it and Resurrection of the Body and Life everlasting namely
Resurrection to everlasting Life And what Comfort is or can be comparable unto this True says the poor Christian here were great comfort for me if I could finde the Work of Holiness in me in truth but I fear it is not so with me for I finde in my self much corruption and I sin frequently in many things how then shall I say that the Work of Holiness is wrought in me To such I answer That the Work of Holiness may stand with remainders of corruption and with many sins in our life for it 's not Perfection but Truth of Holiness that is required else where should we finde any man in the World that hath the Work of Holiness in him for Solomon could say Who is he that lives and sins not 2 Chro. 6.36 James 3.2 and Saint James confesses In many things we offend all And Saint John could say If any man says 1 John 1.8 he hath no sin he deceives himself Thou complainest therefore of remainders of corruption and of many strayings in thy Life but know if ye grieve for them and mourn under them and strive against them and repent of them this is the state and condition of the Work of Holiness that is in the best men living on the face of the Earth As therefore we desire to have a comfortable evidence to our selves That we are indeed Members of the Church and that the fore-named priviledges of the Church do belong to us let us labor to finde in our selves the Work of Holiness in Truth and let us as the Apostle advises be holy in all manner of conversation in work in word in thought in affection 1 Pet. 1.15 And as for that corruption that cleaves to us let us mourn under it and endeavor to mortifie it and repent daily of our daily slips and so make after further degrees of Holiness continually till we come to a perfect man to the measure of the stature of the fulness of Christ II. The Parts of this Candlestick which are of two sorts some were for Use and some were for Ornament 1. The parts that were for Use were the seven Lamps Thou shalt make the seven Lamps thereof Exod. 25.37 These says my Author typified the manifold Graces of the Spirit of God the number seven being a number of Perfection In loc And thus also doth Ainsworth open it and makes good the Application by that of Saint John Rev. 4.5 There were seven Lamps burning before the Throne which are the seven Spirits of God Be we thankful to God for his great Mercy furnishing us with those Heavenly Graces as pledges of the Spirit of God dwelling in us as the Lamps were seated in the Branches of the golden Candlestick And as the Lamps were put in them to give Light so let it be our care to exercise these Graces and so to give Light to them among whom we live 2. The parts that were for Ornament were Knops Flowers c. And these did typifie the Care of God says my Author in beautifying and adorning his Church and particular Christians the Members of it with several Graces For so the Graces of Gods Spirit are of use both for necessity to fit us for the several duties which God requires of it and also for ornament to adorn our Souls and to make them amiable in the sight of God Let us therefore be so much the more thankful for these Graces of the Spirit of God which render us so acceptable unto God III. The Appurtenances of this Candlestick 1. The Prophet makes mention of certain golden Pipes Zach. 4.12 which emptied Oyl out of themselves into the Lamps Wherein says my Author the Prophet hath reference to the golden Candlestick in the Tabernacle And this says he typifies a continual supply of Grace to the Church Admire we the goodness of God thus giving to the Church and to particular Christians the Members of the Church a continual supply of Grace as the occasions and necessities of the Church do require 2. Moses mentions other appurtenances namely Tongs and Snuff-dishes Exod. 25.38 And these saies my Author Typified Ecclesiastical Discipline and Government which is necessary to the Church to preserve the pure light of it Pray we to God for the setling of Church-Government that by means of it Heresies and Schismes may be restrained which so much abound while the Government and Discipline of the Church is suspended CHAP. IV. The Church and Ruth SAint Chysostome takes knowledge of Ruth as a Type of the Church for so he saies The things that were done in and about Ruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quae in Ruth facta sunt nostri figura erant In N. Test To. 1. In Matth. hom 3. were a Type and figure of us namely of the Church of the New Testament and then he layes open the Parallel in two Particulars 1. She was of a strange Nation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haec alienigena erat in extremam delapsa pauperiem Videns autem eam Boaz nec ob ipsius paupertatem despexit nec ob impietatem gentis exhorruit Sic et Christus Ecclesiā suscipiens alienigenam multa laborantem egestate bonorum suo consortio copulavit and fallen into extreme poverty yet Boaz seeing her neither despised her for her poverty nor abhorred her for the impiety of her Nation so also Christ receiving the Church both a stranger and labouring under great want of all good things joyned her in marriage unto himself 2. As she except she had first forsaken her Parents 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut haec alienigena nisi prius deseruisset parentes domum gentem patriam cognatos nunquam tali nobilitata fuisset connubio ita Ecclesia non ante amabilis efficitur sponso quam priorem conversationem relinquet Psal 45 10.11 Ibid. House Nation Countrey and Kindred had never been ennobled with such a Mariage so the Church is not made lovely unto her husband before she leaves off her old conversation And therefore is that advise given to the Church Harken O daughter c. forsake also thy own people and thy fathers house and then it s added Psal 45.10 11 So shall the King greatly desire thy beauty and not otherwise Here then is that which may humble the Church Let her see her Original she was once a stranger and destitute of all spiritual good in this respect as poor as ever Job or Lazarus was in outward respects What though she now be highly prefer'd to be fellow Citizen of the Saints and of the houshould of God What though she be blessed with great Spiritual Riches and transcendent Priviledges from the beginning it was not so but quite contrary good cause have we then that are believers of the Gentiles remembring our former basensse and vilenesse to harken to that counsel of the Apostle Be not high-minded Rom. 11.20 See here
are 2. A City hath Towers and the Towers of this City the Church are the Prophets for as from the Towers Darts are shot against all enemies so from the bookes of the Prophets examples of truth are set forth against the vain fables of the Heathen and against the wild and unsound disputes of Hereticks 3. A City hath gates And these gates of the Church are the Apostles because as by the gates men enter into the Cities so ' by the ministery of the Apostles the whole people namely of Jewes and Gentiles enters into the faith of Christ 4. A City hath Wals and these Wals are the Doctors of the Church of which the Prophet saies The Sons of strangers shall build thy Wals because being called from among the Gentiles they were made Priests or ministers and Governours of the Church for as the Wals of a City so these undergo the violence of Heathens and Hereticks who by frequent presecutions as by so many battering-rams batter the Clergy these Walls of this City the Church To which add 5. A City hath Priviledges and Immunities which are common to all and belong onely to them that are free of the City And no lesse hath the Church her Priviledges and Immunities which equally and alike belong to all the members of the Church Act. 10.34 be they Jewes or Gentiles high or low rich or poor male or female bond or free for God is no accepter of persons and are proper and peculiar to them If any be strangers from the Church they have nothing to do with any of these Priviledges Would any know what these Priviledges are Let him consult with the Apostles Creed and there shall he finde these recorded 1. Communion of Saints of holy men and Angels with God and of holy men and Angels mutually among themselves by vertue of our Communion with God we have liberty to Pray to God and by prayer to receive from God all needful blessings for soul and body in this life and no less by this Communion with God have we hope to live for ever with God in glory and happiness everlasting By vertue of our Communion with the Angels we share in the benefits of their ministration in all kindes in this life and hereafter we shall be like the Angels sharing with them in the glory of Heaven By vertue of our Communion with holy men we have an interest in their prayers and in all the abilities with which God hath furnisht them and shall live together with them in Heaven A rare priviledge 2. Remission of sins by which upon our unfeigned repentance we are freelie for Christs sake absolved and acquitted from the guilt and punishment of all our sins though never so many though never so great A rare Priviledge happy is he that hath it for so saies the Psalmist blessed is he Psal 32.1 whose iniquity is forgiven c. 3. Resurrection of the body and Life Everlasting Resurrection to Life Everlasting though the body falls in death yet it shall be raised again though in death the soul takes leave of the body for a time yet they shall meet again and be reunited And not onely so for this shall be common to all men the bodies of all shall be raised and in all there shall be a reunion of soul and body but whereas to some there shall be a Resurrection of Damnation Joh. 5.29 to the Church it shall be a Resurrection to Life whereas some shall rise to shame and everlasting contempt all the true members of the Church shall awake to everlasting Life Dan. 12.2 Lastly it s observed here by the forenamed Author that this Citie is set upon an hill that is the Apostles Prophets and all other Doctors of and Faithful in the Church are built upon Christ who is the onely Foundation for Christ is that Mountain of which the Prophet saies Dan. 2.35 That it filled the whole Earth And this sense is pious But yet I conceive another thing rather to be intended by our blessed Saviour in this place namely that as a City built upon an Hill cannot be hid but is conspicuous and seen a farre off so neither can the Conversation and Actions of the Church and the members of it be so secretly carried but that it will come to the cognizance and knowledge of others so that if it be pious God shall be honoured by it and from any sinful and scandalous behaviour of the members of the Church it cannot be but that God shall be dishonoured by it as Saint Paul saies Through you is the name of God blasphemed among the Gentiles Rom. 2.24 See the high preferment of all Godly Christians in that they are made members of the Church and so free Denizons of this great City of God who counts it not a great matter to be a Freeman of some great City in the World so it was counted to be a Citizen of Rome they that were so gloried not a little in it they that were not so thought it not much to purchase it with a great summe of mony much more is it an honour to be members of the Church for what City in the World hath Priviledges and Immunities comparable to the Priviledges of the Church named before Blesse God for this high Honour and Preferment and as he hath honoured you so be ye careful to honour him and fearful to do any thing that may tend to His dishonour avoid all scandalous sins especially Phil 1.27 and Let your conversation be such as becomes the Gospel and as our Saviour enjoynes us Let your Lights so shine before men that they seeing your good Works Matth. 5.16 may glorifie your Father that is in Heaven CHAP. VII The Church and a Dove SO our Saviour speaks to his Church Open to me Cant. 5.2 my sister my love my Dove my undefiled So he speaks of her My Dove my undefiled is but one Cant. 6 9 she is the onely one of her Mother Saint Bernard observes two particulars in which the Church resembles a Dove The Church saies he Ecclesia columba est quia innocens est quia gemens est In Cant. ser 62. is a Dove 1. Because the Dove is innocent and harmless and indeed this to be eminent in the Dove appears by that passage of our Saviour Be innocent as Doves Matth. 10.16 which implies that the Dove is eminently innocent as the Serpent is the wisest of the beasts of the field Gen. 3.1 whom our Saviour wills his hearers to be like in wisdome so is the Church so are all godly Christians the members of the Church innocent and harmlesse they can finde in their hearts to suffer wrongs to put up injuries but they cannot with patience think of wronging others This is one thing by which David describes a member of the Church the question being Lord who shall enter into thy Tabernacle Psal 15.1 Vers 3. c. the answer is in
feed and clothe you He wants not will to do it for he hath given that assurance That they which fear God Psalm 34.10 24.1 shall not want any thing that is good for them and he wants not power for the Earth is the Lords and the fulness thereof Let this comfort you against the fear of want though never so poor though thy estate be never so scanty yet fear not God knowes how to provide for thee he can lengthen out thy scanty portion as he did the handful of meal in the barrel 1 King 17.12 14.15 2 King 4 1.7 and the little oil in the cruse of that Zareptan widow or as he did that oil of the poor Prophets widow or he can lessen thy charge or if it be a time of dearth he can suddenly send plenty as he did to Samaria 6.25 where ere while the famine was so great that an Asses head was sold for fourscore pieces of silver and the fourth part of a cab of Doves dung for five pieces of silver and soon after the plenty was so great 7.16 that a measure of fine floure was sold for a shekel and two measures of barly for a shekel or at least Exod. 17.6 1 King 17.6 he that commanded the rock to furnish the Israelites with water and the ravens to bring meat to Eliah is able to enlarge the heart and to open the hand of the most hard hearted man to refresh you with the fruits of their bounty trust in God then onely use the meanes which God hath appointed but take no indirect courses to feed thy body And if now thy heart shall suggest such thoughts to thee as these but then how shall I be provided for Gen. 22.8 answer thy distrustful soul as Abraham his Son Isaac My Son my soul God will provide 4. The same Author in the same place adds yet another particular namely this as a master of a Family hath a care to defend his Family to the utmost of his power against all enemies that would do them wrong he promises to defend Jerusalem against the Forces of Senacherib he defended the Hebrews in Egypt against the rage of Pharaoh he defended the three Children against the fire and Daniel against the Lions and Jeremy against the Princes and false Prophets and Eliah against Ahab and Jezebel and so others So still its true that the Psalmist hath As the mountains are round about Jerusalem Psal 125.2 so the Lord is round about his people as a wall of fire and a defence This affords comfort to the Church and the members of it against all enemies bodily and ghostly men or devils they indeed plot and act against all and seek to do you all mischief possibly but fear them not compare together your enemies and your defender your enemies are Creatures your defender is the infinite Creator and how shall the finite creature be able to prevail against the infinite Creator Isa 51.12 13. hear now what God saies Who art thou that thou should'st be affraid of a man that shall dye and of the Son of man that shall be made as the grasse and forgettest the Lord thy maker that stretched out the Heavens and laid the foundations of the Earth consider this and be comforted And well may enemies from hence learn this point of wisdome to desist from their cruel plotting and acting against the Church and against godly Christians the members of the Church what do ye but plot and act against the Family the protection of which God hath undertaken and consequently against God their defender and now how can ye hope to prevail in these your designes yea what do ye other then act against your selves and bring ruine upon your selves for thus hath it happened to all enemies of the Church in former times Pharaoh Saul Senacherib Herod and with all the Heathen and Arian Emperors As therfore ye love your selves desist hands off II. As the House is put for the Fabrick so the Church is like unto an House in these particulars Heb. 3 4 1. Every house saies the Apostle is built by some man Every house hath a builder and so hath the Church and the builder is God and Christ Opus ad extra indivisum for the building of the Church is a work towards the creatur◠and therefore common to all the three Persons and so our Saviour saies I will build my Church Matth. 16.18 and so Saint Paul saies ye are Gods building namely built by God 1 Cor 3.9 Then must the Church needs be firm and stable and stand impregnable against all opposition for how is it possible that any opposition should prevail against Gods building 2. In the building of any house there is as one chief builder so other under-workmen so in the building of the Church as God is the cheif builder so there are under-builders and they are the ministers of the Gospel of whose ministry God is pleased to make use for the building of the Church whether they be extraordinary called and sent of God immediatly not of man nor by men as Apostles Prophets Gal. 1.1 Eph. 4.11 Evangelists or ordinary ministers called of God by men in the way of the Church as Pastors and Teachers or Pastors that is Teachers the former word being Metaphorical the latter the plain word for all these the Apostle saies Eph. 4.12 they were given for the edification of the body of Christ that is for the building up of the Church 1 Cor. 3.10 of which the Apostles laid the Foundation others scil the ordinary ministers in the several times of the Church build thereupon See the honour of the ministerial function and the high preferment of those whom God immediatly or mediatly by the Church laies out for and calls to this Sacred function for behold whereas God is the great Architect these also are builders of the Church and so workers together with God 1 Cor. 3.9 How ill do they that cast scorn and contempt upon them whom God hath so preferred how shall they answer it let them know what our Saviour saies He that despises you Luk. 10.16 1 Thess 4.8 despises me and him that sent me And Saint Paul in the like manner He that despises despises not man but God and yet there are many who undervalue them as uselesse and unnecessary but their sin is great As for us we may well scorn in an holy manner such contempt and say with the Apostle seeing we have received this 2 Cor. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honos onus that is such a ministery therefore we faint not neither for the difficulty of the work nor for the scorn which men cast upon us And seeing honour and burden as the Latine words have great likenesse go together let the honour which God hath put upon us move us with all willingness to undergo the burden and cheerfully to
set our selves to the work We are builders by our office let us be building up the house of God and let it not discourage us that there is great opposition made and like to be made against this building but accept we of that encouragement Vp and be doing and the Lord shall be with you 3. Every house well built hath a Foundation and so hath the Church its Foundation and that is Christ 1 Cor. 3.11 Other Foundation saies the Apostle can no man lay then that which is laid which is Jesus Christ But of this before In aedificio lapis lapidem portat quia lapis super lapidem ponitur qui portat alium portatur ab altero Sic in sancta Ecclesia unusquisque portat alium portatur ab alio Super Ezech. l. 2. hom 13. 4. In a Building as Gregory the great well observes one stone bears another because one stone is laid upon another and that stone which bears one is born of another So in the holy Church every one both bears another and is born of another As then we desire to approve our selves to be indeed parts of this spiritual Fabrick let us thus carry our selves according to that charge of the Apostle bear ye one anothers burden Gal. 6.2 wherein we are stronger then others let us bear the infirmities of the weak if we have more knowledge then others bear with their ignorance if we be more settled in a right and sound judgment bear with them who are in any error through seduction if we have more command of our Passions bear with the frowardnesse and waywardness of others not to let them alone in their infirmities to be mastered by them but seek to recover them yet not dealing rigidly with them G l. 6.1 nor condemning and censuring them as castawaies but with a spirit of meeknesse having compassion of them as the Apostle advises yea hear we the Apostle Jude 22. we that are strong ought to bear the infirmities of the weak he doth not speak of it as a businesse of conveniency Rom. 15.1 but as of a duty of absolute necessity There was a time when we our selves were as weak as any others and then others were fain to bear with us being therefore become strong let us now bear with the infirmities of the weak yea as strong as any of us are we are yet prone now and then to bewray such weaknesse that we shall stand in need to desire others to bear with us therefore we are also to bear with the infirmites of others for this is the law of equity propounded by our Saviour What ye would that others should do to you Matth. 7.12 do ye also the same to them yea as the Apostle saies thus doing we shall fulfil the law of Christ Gal. 6.2 even the law of charity for of this the Apostle saies 1 Cor. 13.4 7 that it suffers long and beares all things 5. The resemblance between the Church and an house holds in the use of both An house is built for some man to dwell in and the Church is built for God to dwell in it ye are built saies the Apostle for an habitation of God by his spirit Eph. 3.22 Psal 132.13 14. And so saies the Psalmist of Sion The Lord hath chosen Sion and hath desired it for his habitation This is my rest for ever here I will dwell c. See here the great dignity of the Church and of all godly Christians the members of the Church in that they are built up to be an habitation for God to dwell in who is infinitely greater for glory and majesty then all the greatest Potentates of the earth And yet in the entertainment of one of them were it but for a day yea for an hour we would judge our houses not a little graced how then are we graced in that the great God who is higher then the highest hath made choice of us to be his dwelling place in which he will delight to abide for ever Jerusalem was the glory of the world in regard of that famous Temple in which God himself was specially present and no lesse are Christians glorious creatures in whom God dwels so constantly It was the glory of Benjamin Deut. 33.12 that the God of glory dwelt between his shoulders how then is it the glory of Christians that this glorious God dwels in their hearts It must needs then be granted that Christians are glorious creatures and that it may truly be said of them as the Psalmist saies of Sion Psal 37 3 Glorious things are spoken of thee See here also how ill the enemies of the Church provide for themselves for it is the dwelling place of the great God and shall they go unpunisht think we that act violence against it A King being resident in his Pallace if any shall presume to cast dirt on the walls of it or throw stones at the windowes of it to break them its like to cost them dear if they be known how much more will this God avenge the quarrel and right the wrongs done to his Church We hear what Saint Paul saies 1 Cor. 3.17 If any man defiles the Temple of God him will God destroy and no marvel for the same Apostle saies 2 Thess 1.6 It s a righteous thing with God to recompence tribulation to them that trouble you And Joshua could say to Achan Josh 7.26 Why hast thou troubled us God shall trouble thee Nor let any such think to pass hood-winked and so to carry the business as if the wrong done or the wrong-doer should be unknown for the Psalmist can say to God Psal 10.14 Thou beholdest mischief and spight to requite it with thy hand Heb 4.13 And the Apostle can say All things are naked and open to the eyes of him with whom we have to do Ezek. 25.12 13. If Edom speakes against the mountains of Israel saying They are laid waste they are given me to consume God saies I have heard them And it s no less true of acts of violence and the actors of them against the Church that God sees them And hence we may see and learn our duty in three particulars 1. Let us prepare our selves for the receiving of this holy God to dwell in our hearts Accept of the counsel of the Prophet to Jerusalem Jer. 4.14 Wash thy heart from wickednesse God is incomparably holy 1 Sam. 2.2 There is none holy as the Lord He is glorious in holiness Exod. 15.11 Therefore it s most true that the Psalmist saies Holiness becomes thy house O Lord for ever A sober man cannot endure to enter into a Brothel-house nor a neat man to come into a filthy house and can we think that God will be received into an heart uncleansed Hear we how Saint Austin urges this duty If I saies he a mean frail man should promise to come to your house
with any Church forsake the Communion of it Let us be sensible of any thing amiss and pray to God and do our best endeavors in our way to have all things set in right order but let us not unkindly depart from the Church so long as we see our Saviour present with it It 's true that there will be a time when the Church shall be without spot or wrinkle but to expect it in the time of this life Eph. 5.27 and to quarrel at the Church because it is not so now were folly in an high degree and great uncharitableness 2. The like is to be said of particular Christians Expect not Angelical Perfection at their hands living on the face of the Earth nor because we see some blemishes in their lives let us therefore cast them off as wicked Reprobates but so long as we can discern any thing in them with respect to which we may in charity judg them to be God's let us give them the right hand of fellowship and own them as Brethren and if we see them to miscarry in any kinde disown them not as past hope of being reclaimed but study to restore them with the spirit of meekness Gal. 6.1 considering our selves lest we also be tempted Have they blemishes so have the best of us and would we not take it unkindly to be for this cause discarded by others then deal not so unkindly with others as to discard them for this cause for this is the golden Rule of Equity propounded by our Saviour as the sum of the Law and the Prophets Matth. 7.12 Whatsoever ye would that others should do to you do ye even the same to them and so Quod tibi fieri non vis alteri ne feceris on the other side Do not that to another which thou wouldst not that another should do to thee 3. Wonder not at the fruits of Gods severity exercised against the Church of God and against particular godly Christians the Members of the Church They have their blemishes their spots their sins by which they also offend God and where sin goes before who can wonder if punishment and chastisement follows after What is more just then that it should be so Yea the Love of God to and his Fatherly Care for the Church and the Members of it requires it Rev. 3.19 As many says Christ as I love I rebuke and chasten And When ye are judged says the Apostle ye are chastened of the Lord 1 Cor. 11.32 that ye should not be condemned with the World 4 In this respect how necessary is it that the ministers of God should direct reproofes to the Church and to godly Christians in the Church have ye your spots and would not ye be cleansed have ye your sins and would ye not be reproved how unreasonable is this yea how do ye in this act against your precious soules for nothing is more conducing to your happiness then faithful and seasonable reproof by which we endeavour to keep sin from seizing on you and making a prey of your soules Say not think not that we speak against you and seek to disgrace you It s nothing so for while we reprove your sins we speak for you against your sins which act against you nor seek we to disgrace you to others but to disgrace your sins to you and to make you out of love with them and to draw you off from them which otherwise will ruine you Take heed therefore of such misprisions and as you would do in a journey take it in good part to be told that you are out of the way Take it as ye will we must do it a necessity is laid upon us for God hath given the commandment Isai 58.1 Cry aloud spare not lift up thy voice like a trumpet shew my people their transgression and the house of Jacob their sin And now wo will be to us if for fear of your displeasure we do it not fear not their faces Jer. 1.17 saies God to the Prophet least I confound thee before them 5. This may be of great force to take us off from the excessive love of this present life and willingly to accept of the motion of death for while we live here below as the moon hath her spots so we have our blemishes lying under a necessity of sining in regard of that body of sin which we bear about us from this necessity of sining death shall exempt us for then holinesse shall be made in us complete and perfect and the body of sin shall be altogether wasted out of us then we shall sin no more nor sorrow more now we are like the moon Matth. 13.43 having spots but then we shall shine as the Sun in the Kingdome of our Father And what wise man that intends his own good would content himself to remain in a state of imperfection when he may be brought to a state of absolute perfection This change is effected by death why should we dread it why should we not embrace it with both arms Cry not as the Disciples at the Transfiguration It s good for us to be here Matth. 17. but rather with old Simeon Lord Luk. 2.29 Phil. 1.23 now lettest thou thy servant depart in peace and with Saint Paul I desire to be dissolved yet let us not make more haste then good speed Our life is a Warfare and it s not for Souldiers to leave their stations but at the will of the General but if God shall say to us as to Moses Deut. 32.49 50. Go up to Mount Nebo and dye let us readily obey and go up and dye Let us so make use of our lives that we may be fit to dye and then there will need no more words about this bargain 6. The Moon hath her various Aspects sometimes she is in the Full and sometimes in the Wane sometimes she shines more gloriously sometimes lesse and yet still she hath a being So is it with the Church Sadeel doth excellently set forth this comparison As the Moon saies he doth not alway shew her light in her full Orb Quemadmodum non semper Luna pleno orbe lumen suum nobis ostentat sed aliquando ita decrescit ut nobis illa non amplius superesse videatur nec tamen unquam propterea radiis solis destituitur quamvis humanis sensibus secus appareat ita Ecclesia non semper plenum fulgorem emittit sed aliquando ita obscuratur ut nostris oculis non pateat nihilâ—minus certum est eam semper esse semperque a suo sole id est a Christo illustrari De legit ministr vocat p. 39. but she doth sometimes so decrease that she seems to us not to be any more and yet never is she destitute of the Sun beames though it seems otherwise to our senses So the Church doth not alway send forth a full brightness but is sometime so obscured that she
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
of faith c. And Luther to the same purpose Ea docet fovet gestat in utero gremio ulnis fingit perficit nos ad formam Christi donec crescamus in virum perfectum c. Ibid. though in other words She doth teach us foster us bear us in her wombe in her lap in her armes she frames and fashions us to the likeness of Christ until we come to a perfect man to the measure of the stature of the fulness of Christ Justly therefore is the Church compared to a Mother I. If the Church be our mother let us carry our selves to her as children ought and ingenuous children will carry themselves to their mothers 1. Let us yield obedience to her commands seconding the commands of God our heavenly Father but obey also those her commands which are not Cross to his commands for such obedience children owe to their mothers 2. Let us be deeply affected with the miseries and afflictions of the Church though we our selves for our own parts enjoy never so great prosperity what ingenuous childe laies it not sadly to heart to see his mother under great affliction The Jewes in Babylon wept in remembrance of Sion Psal 137.1 Neh. 2. Nehemiah though Cup-bearer to the great King Artaxerxes thought he had just cause of a sad countenance hearing of the distresses of Jerusalem 3. Let us not grieve the Church our mother by an unkind departure from her and her communion for some things amiss in her or because we see in the Church a mixture of good and bad how unnatural a Son were he that should disdain and abominate his mother because she comes short of her wonted comliness how heinously and that how justly would any mother take it at the hand of any child to be so used yet thus hath the Church been dealt withal by many that have sometime been held as her children as by the Donatists of old so by many in later times the more is the pity and the greater is their sin But let not us follow the example of such but own and acknowledge the Church our mother but praying to God to amend what is amiss remain stedfastly in the fellowship of the Church II. If the Church be the mother of us all even of all believers whether Jewes or Gentiles high or low rich or poor then let all believers whatsoever the difference may be in other respects own themselves mutually as brethren of the neerest kind not onely children of the same father as all Jacobs twelve Sons were but also of the same mother as were Joseph and Benjamin And let this consideration keep us off from all things that are contrary to love envy malice contention c. and provoke us the more to do all offices of love each to other It s observable what difference Joseph did put between Benjamin and his other brethren They were all his brethren by his fathers side therefore he entertained them all Gen. 43.34 and sent to every one of them messes from before him but Benjamin was his brother both by Father and Mother therefore his mess was five times so much as any of theirs And at their return to his Father Jacob Gen. 45.22 he gave to each of them changes of rayment but to Benjamin he gave three hundred pieces of silver and five changes of rayment We cannot put this difference between believers as if some had onely the same father with us namely God and others had also the same mother the Church for Saint Cyprian sayes most truly He Qui non habet Ecclesiam matrem non habet Deum Patrem De unit Eccl. s that hath not the Church for his mother hath not God for his Father But seeing we are thus brethren of the neerest kinde having all God for our Father and the Church for our mother let our love be entire each to other and let us manifest our love by doing good one to another as we are able and as out mutual necessities shall require CHAP. XII The Church and a Ship Matth. 4.19 OUr blessed Saviour promising to make his disciples fishers of men gives an hint of this resemblance for thus the companion holds As the fisherman casting his net out of the ship into the Sea takes up fishes and brings them into the ship so the Apostles and their successors casting the net of the Gospel out of the ship of the Church takes up men as fishes out of the sea of the World and brings them into the ship of the Church And so the comparison holds as between the ministers of the Word and fishermen between the net and the Gospel between the Sea and the World between fishes and men so between the ship and the Church And the resemblance holds excellently Navis diversissimi generis gentis vectore suscepto subjecta est omnibus ventorum flatibus maris motibus Atque ita illa scil Ecclesia seculi immundorum Spirituum vexatur incursibus Comment in Matth. col 496. 1. Hear Hilarius Pictaviensis A ship saies he having taken in Passengers of divers kindes of divers Nations is subject to all blowings of the winds and to all ragings of the Sea so the Church is vexed with the incursions of the World and of unclean spirits To which I add 2. It 's truly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A common ship hath common dangers all the passengers in the same ship are liable to the same dangers to the same storms and tempests and to the same Pyrats Jon. 1. Let Jonah and the Mariners be in the same ship though the storm arose for Jonah's sake yet the Mariners were all in danger by means of it Let Saint Paul and other Prisoners Soldiers Acts 27 and Mariners be in the same ship together they are all equally concerned in the tempest Let there be in the same ship a Prince going to receive a Crown and a Malefactor going to receive Punishment according to the nature of his offence yet while they are in the ship together they are subject to the same storms to be toss'd alike to be Sea-sick together and to the same Pirats to be alike ransacked and spoiled by them Neither Winds Sea nor Pirats know to put a difference between the one and the other It 's so in the Church Let Enemies come let Persecutions arise against it there is no sorts of men that can promise to themselves an exemption from their violence But as it was with the Jewish Church when Nebuchadnezzar came against them no sorts of men escaped the fury of the Chaldeans but both Prophets and Priests Nobles Kings Children and the King himself they were all cruelly used So is it in Persecutions raised up against the Church no sorts of men escaped but though some particular men have escaped God either hiding them Jer. 36.26 as he did Jeremiah and Baruch or making a way for them to escape by a
voluntary Exile and so to reserve themselves for better times yet some of all sorts have undergone the effects of their malice as we may easily see in those ten Persecutions against the Primitive Church in the Persecutions raised by the Arians under Constantius and Valens against the Orthodox Christians and by the Heathens under Julian and to forbear the mentioning of the rest in the Persecutions against the Protestants in those Marian days and so still So that it 's most true and universally true that Saint Paul and Barnabas told the Churches Acts 14.22 That through many afflictions we must enter into the Kingdom of Heaven and that the Apostle told Timothy 2 Tim. 3.12 That they that will live a godly Life in Christ Jesus shall suffer Persecution Reckon then not to pass to Heaven any other way then by taking part in the afflictions of the Church What were it other then folly for a man that enters into a ship to expect exemption from storms when yet storms shall arise against the ship in which he is a Passenger Heb. 2.10 The Prince of our Salvation was made perfect through suffering says the Apostle and shall we think to be made perfect in an easier way The same afflictions says Saint Peter are accomplished in the rest of our Brethren that are in the World 1 Pet. 5.9 and shall we promise our selves an immunity from them The Pirats that invade this ship of the Church are common Enemies to all in the ship and shall we be so foolish as to expect that they should deal more favorably with us then with the rest Then Evils fall heavy when we say with the Fool Non putaram I thought not that such Evils would have happened to me but the expectation of Evils alleviates them Expect them then and then if they come we shall have cause to say I thank God it is no worse then I looked for and if they come we shall say Blessed be God that hath made my way to Heaven easier then I expected And wonder not at it nor let it be an offence to us to hear of or to see great afflictions befalling godly men men of whom the World is not worthy Heb. 11.38 Who wonders to see or hear of a ship setting to Sea to be subject to storms and tempests and meeting with such that the best or the greatest in it to be toss'd up and down and to be Sea-sick This is the case here for the Church is a ship upon the Sea of the World and the best in the Church is a Passenger in this ship And expecting afflictions let us provide aforehand to be fore-armed against them Praemonitus praemunitus as we are fore-warned of them The Mariner setting out to Sea expecting storms and Pirats furnishes himself aforehand with those things that may be of use to him against the one and the other judging it an high point of folly to have them then to seek when he should use them What is more useful to us against Afflictions then the Grace of Patience Ye had need of Patience Heb. 10.38 Luke 21.19 says the Apostle And so our Saviour speaks In Patience possess your Souls Let it be our wisdom therefore to work our Hearts aforehand to a Resolution to bear Afflictions patiently 3. The Resemblance between a ship and the Church holds in the means of the safety of a ship and so of the Church as Saint Jerom hath it in these words God the Father sits in the hinder part of this ship In puppe Pater residet gubernator proram Paracletus servat Spiritus To. 1. lib. de Salomone as the Master and Governor of it to guide its course and the Holy Ghost the Comforter keeps the Fore-ship And moreover for an Anchor necessary also to the safety of a ship God hath given us that blessed Grace of Hope even the Hope of Salvation Heb. 6.19 which says the Apostle we have as an Anchor of the Soul both sure and stedfast of special use to make us stedfast to stand impregnable against and in the midst of all the storms of Persecution raised up against us in the World Oh what Comfort is this to us What assurance shall it not give us of safety against all the opposition which Satan and his Imps make against us and the Church The safety of a ship depends much under God upon the care and vigilancy the skill and courage of the Master Behold the Master and Governor of this ship of the Church is God and his blessed Spirit or God by his Spirit and who is comparable to him for any of these Of his care and vigilancy hear what the Psalmist says Psalm 121 He that keeps Israel shall neither slumber nor sleep As for his skill and wisdom the Apostle doubts not to call him the onely wise God 1 Tim. 1.17 and the Prophet says of him Jer. 32.19 That he is great in counsel and mighty in work and how shall courage be wanting to him to set himself and to defend his ship the Church against all that threaten the ruine of it It 's he says the Psalmist which stills the noise of the Sea Psalm 65.7 the noise of their Waves and the tumults of the People And as for Satan that Arch-Pirat seeking to take or sink this ship though he be a Spirit and therefore of great power against us who are but flesh and blood yet he is nothing to God who is the creating Spirit That which is said of the Behemoth is no less true of him Job 40.18 He that made him can make his Sword to approach unto him Let therefore the power and malice of our Enemies be never so great and their opposition against us never so fierce yet we may comfortably rest upon the assurance which our dear Saviour gives us Matth. 16.1 That the gates of Hell shall not prevail against the Church much less any power on Earth And see the great Mercy of God That whereas the Church in this World is like to a ship on the Sea and therefore subject to storms and tempests he hath given us that blessed Grace of Hope the Hope of Salvation whereby we may be kept steady and not be hurried up and down and driven upon Rocks and Sands to our ruine and wrack And it 's not as other Anchors cast down on the Earth to take hold of that but upwards to God It enters within the Vail Heb. 6.19 says the Apostle it fastens upon God and Christ upon his Power his Mercy his Promise and Faithfulness and therefore it 's a stedfast Hope and a sure Anchor which cannot fail us as not that God on whom it fastens Oh be thankful for such gracious provision Onely now let not this Grace of God be in vain towards us but keep this Anchor charily Heb. 3.6 and hold fast the confidence and rejoycing of this Hope unto the end
example let us not cast a stumbling-block in the way of others by the excessive use of our Christian Liberty Rom. 14.15 Destroy not him with thy meat saies the Apostle for whom Christ died Its St. Pauls profession If meat make my brother to offend 1 Cor. ◠13 I will eat no flesh while the world stands least I make my brother to offend In indifferent things that are absolutely in our own power let us not so stand upon our termes as to say The thing is lawful I may do it therefore I will do it but remember that of the Apostle All things are lawful 1 Cor. 10.23 but all things are not expedient All things are lawful but all things edifie not Thus let us be careful not to do any thing whereby we may hazzard the welfare of others But be we also careful not to be wanting in any thing whereby we may further their welfare hearken to Saint Judes advise Edifie one another in your most holy Faith Jude ver 20 1 Thes 5.14 Heb. 10.24 and Saint Pauls warn them that are unruly comfort the feeble-hearted support the weak And again Consider one another to provoke to love and good works And also the light of a good example shining forth to others Shun the sins from which ye would dehort others practise the duty to which ye would exhort others It s a true saying of St. Gregory Nyssen Thou shalt be found guilty of Tyranny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saevae Tyrannidis reus deprehensus fueris si hanc tibi-ipsi potestatem vendices ut quae in aliis prohibes haec facere tibi soli licere existimes quae ipse pro licentia audes ab his alios arcere Contr. Eunom l. 12. if thou doest challenge such power to thy self as to think that lawful for thy self alone which thou forbiddest to others and to drive others from those things which thou takest licence to thy self to commit And how shalt thou not hinder others from accepting of thy counsel while they shall finde thee thus to Tyrannize over them Add also thy prayers to God that he would speak that to the hearts of men which you speak to the ear for upon his blessing depends the issue of all our endeavours for the spiritual and Eternal good of others It was the confession of St. Paul 1 Cor. 3.6 I have planted APollos watered but God gives the increase So then neither is he that planteth Vers 7. any thing nor he that watereth but God that gives the increase So that its most true that St. Austin saies Cathedram in coelo habet qui corda docet To. 9. in 1 Epist Joan. tract 3. 2 Tim. 4.2 He hath his chair in Heaven that teaches the hearts And though we presently see not the fruit of our endeavours yet go on still in our endeavours Exhort with all long suffering how have we seen the Hen oft continuing long to clock for her chickens though they make no great haste to come to her not giving over till they come And in all that we do for the furtherance of the spiritual and eternal good of others let us be affected with a spirit of pitty and compassion towards them 2 Cor. 11.29 who is weak saies the Apostle and I am not weak who is offended and I burn not So let it be with us would we comfort any under distresses bodily or spiritual See we them hardly receiving comfort Would we reclaim others whom we see going astray and see we them hardly reclaimed Let us not be hardened against them but pitty and bemoan their condition CHAP. VIII Christ and an Husband THis resemblance is cleerly intimated in that argument with which the Apostle strengthens his exhortation to wives to be subject to their husbands Eph. 5 22 24 because the Church is subject to Christ which plainly implies that the Church is the Wife and Spouse of Christ And not lesse by the argument by which he enforces his exhortation to Husbands to love their Wives Eph. 5.25 because Christ loves his Church which plainly implies that Christ is an Husband to the Church else the argument on both sides were inconsequent and therefore invalid and weak which God forbid that we should once imagine St. Paul in making this consequence being immediately guided by that unerring spirit But this resemblance between Christ and an Husband and consequently between the Church and a Spouse is frequently express't in Scripture Hear our Saviour owning the Church as his Spouse and consequently professing himself as an Husband to her Cant. 4.8 Vers 9. Vers 10 11 Come with me saies he from Lebanon my Spouse Thou hast ravish't my heart my Sister my Spouse How fair is thy love my Sister my Spouse Thy lips O my Spouse drop as the hony-comb I am come into my garden my Sister Cant. 5.1 Isa 54.5 my Spouse Hear that Evangelical Prophet The Lord saies he thy maker is thine Husband And again As the Bridegroom rejoyces over his Bride Isa 62.5 so thy God rejoyces over thee I will betroth thee unto me for ever Hos 2.19 20 saies God by the Prophet I will betroth thee unto me in righteousnesse c I will even betroth thee unto me in faithfulnesse Hear our Saviour in his defence of his disciples for not fasting Matth 9.15 How can the children of the Bride-chamber fast while the Bridegroom is with them c In which place it is manifest that he speaks of himself Hear the confession of that holy Baptist concerning Christ Joh. 3.29 He that hath the Bride is the Bridegroom but the friend of the Bridegroom which stands and heareth rejoyces greatly because of the Bridegrooms voice this my joy therefore is fulfilled Rev. 21.2 I John saies the holy Apostle saw the holy City coming down from God out of Heaven as a bride prepared for her Husband And come hither saies the Angel Rev. 21.9 I will shew thee the Bride the Lambes wife The marriage indeed is not fully consummated till after death but the contract is made and Christ and his Church are betrothed each to other and among men we know that after the contract the parties affianced one to the other are Husband and Wife in the account of God And for the further clearing of this we are to know that though in some things there is a difference yet in many things there is a great similitude between the marriage of man and wife and that of Christ and the Church I. I say there is a difference between them in two particulars in which the marriage between Christ and the Church hath the pre-eminency 1. The marriage between man and wife stands in a carnal and bodily conjunction but this between Christ and his Church is mystical and spiritual 2. Death breaks the bond between Husband and Wife but it breaks not the marriage knot between Christ and the Church nay it s