sexta aetate in plenitudine temporum missus est Filius Dei qui factus est homo sub lege ut nos a peccato morte liberaret Adam was created on the sixth day so in the sixth Age in the fulnesse of Time the Son of God was sent who was made man and under the Law that he might free us from sin and from death 2. Post creatum Adamum die sexto secutum est Sabbatum quo Deus quievit ab operibus suis sic post missum Christum hac sexta aetate nullus praeterea Servator expectatur novissime enim per Filium locutus est Heb. 1.2 sed Sabbatum aeternum expectandum est De Creat part 3. l. 1. c. 1. p. 605. 2. After Adam created on the sixth day followed the Sabboth in which God rested from his works so after Christ sent in the sixth Age no other Saviour is to be looked for for now in the last dayes he hath spoken by his Son Heb. 1.2 but an Eternal Sabboth is to be expected by us CHAP. III. Christ and Abel compared OF this hear S. Austin Abel the younger brother was slain by his elder brother Occiditur Abel minor natu à fratre majore natu Christus occiditur caput populi minoris natu à populo Judaeorum majori natu ille in Campo iste in monte Calvariae contr Faust Manich. l. 12. c. 9. namely Cain and Christ the head of the younger people namely the Gentiles was slain by the elder people the Jewes Abel in the field Christ in the mount Calvary And a little after he addes The voice of the blood of Abel cried to God from the earth Vox sanguinis Abelis ad Deum de terra Clamavit habet magnam vocem sanguis Christi Maledictus est Cain à terra maledictus est populus Judaeorum infidelis ab Ecclesia Ibid. c. 11. and the blood of Christ hath a loud voice Cain was cursed from the earth and the incredulous people of the Jewes is cursed from the Church Christ and Seth. The storie of the Fathers c. p. 43. Broughton makes the comparison thus The name Seth signifies foundation and Christ is the rock and sure foundation of his Church Seth was begot in the image of his father Adam and Christ is the very character of his fathers person Heb. 1.3 The story of the Fathers c. p. 49. Christ and Lamech not that Lamech that was of Cains family but another of that name who was of Seths house of a far different nature Broughton makes the comparison thus His name signifies striken or heart-wounded And he was so called in respect of some inward sorrow that he should bear for the afflictions of the sword And Christ was both outwardly stricken and inwardly wounded Outwardly when in the open Hall he was buffeted scourged and spit at and upon the Cross peirced both hands feet and sides Inwardly when he was reviled with blasphemous speeches at his death and when instead of drink to comfort him they gave him gall and myrrhe mingled together but most especially when his guiltlesse soul did suffer torments to redeem our guilty souls from the tryal of Satan Christ and Henoch Broughton makes the parallel thus The history of the Fathers c. p. 54. Henoch was a Prophet for he prophesied of the destruction of the world by the floud and Christ was a Prophet and prophesied of the destruction of the world Henoch walked with God and Christ did the will of his Father The dayes of Henoch were as the dayes of the Sun 365 yeares according to the dayes of the year a day for a year And Christ is the bright Sun of justice whose dayes are as the dayes of the Sun Christ and Methuselah Broughton makes Methuselah a type of Christ in regard of his name The name The history of the Fathers c. p. 65. Methuselah signifies spoile-death or spear-death And Christ both died Rom. 14.9 and rose again and revived that he might be Lord of quick and dead And he suffered death Heb. 2.14 that by his death he might overcome him that had the power of death Christ and Noah Sicut Noe sic Christus bibit de vinea sua illum calicem qui transire non potuit dormiit in passione sua ita nudabatur carnis mortalis infirmitas Contr. Faust Manich. l. 12. c. 24. Of this hear St. Austin also As Noah so Christ drunk of his Vineyard that Cup which could not pass by him and so the infirmity of his mortal body was discovered The History of the Fathers c. p. 56 Broughton thus compares Christ and Noah Noah was a Preacher of Righteousness and Christ was the true Preacher of Righteousness Dan. 9. Noah found grace before God and Christ grew in favor with God and man Luke 2. Noah was a King Prophet and Sacrificer and so was Christ CHAP. IV. HItherto I have set before you the Types of Christ that lived before the Flood now follow those that lived after the Flood before the giving of the Law upon Mount Sinai Christ and Melchisedech It is plain that the Scripture makes Melchisedech a Type of Christ for both it was in the Old Testament foretold that Christ should be a Priest after the order of Melchisedech Psa 110.4 and our blessed Apostle noting the accomplishment of that Prophesy Heb. 6.20 Heb. 7.1 3 4. affirms That he was made a Priest after the order of Melchisedech and then he proceeds in many words to set out and describe this Melchisedech from whence many of the Divines of the Reformed Church have taken knowledg of many resemblances between Christ and Melchisedech Among the rest Goulartius takes knowledg of these Melchisedech was both King and Priest Melchisedech fuit Rex sacerdos talis revera est Christus unus fuit Rex pacis justitiae Talis est Christus unus revera Proponitur Melchisedech spectandus ut principio fine carens cum nec pater nec mater nec majores nec mors ejus describantur talis revera est silius Dei sacerdos nimirum aeternus quatenus Deus sine matre ineffabiliter genitus quatenus homo sine Patre ineffabiliter conceptus Melchisedech ratione sacerdotii fuit ipso Abrahaemo superior utpote quem decimavit cui ut sacerdos benedixit talis revera est Christus a quo pendet ipsius Abrahami omnium credentium sanctificatio atque adeo quem ut omnium autorem colere venerari omnes debent An. in Cypr. p. 182. col 2. Sicut ille Abrahae milites refecit ita Dominus relinquendo Sacramentum coenae Dei Patris exercitum Ecclesiam inquam suam perpetuo restaurat Annot. in Cypr. p. 505. col 2. init and such indeed is Christ alone He was King of Peace and Righteousnesse such indeed is Christ alone Melchisedeck is set out to be considered as
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
sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
perpetual efficacy of the Death of Christ who by one Offering Heb. 10.14 hath perfected for ever them that are sanctified 9. Numb 19 The Hysop was here to be burnt with the Heifer and after vers 18. there was a sprinkle to be made of it figuring the vertue and odor of Christs Death to purge our sins Heb. 1.3 and 10.22 and to sprinkle our Hearts from an evil Conscience 10. Scarlet was to be added to the Cedar and Hysop this bloody colour signifies sometimes sins Isai 1.18 1 John 1.7 and it 's the Death and Blood of Christ that cleanses from all sin 11. The Priest was to wash his Clothes which was a sign of Purification from uncleanness so it was for the man that burned the Heifer vers 8. and for the clean man that gathered up her ashes vers 9 10. This shewed the imperfection of the Legal Priesthood in that the Priests which prepared the means of Sanctification for the Church were themselves polluted in the preparing of them The sin also of the Priests and others that procured the Death of Christ though it were the Life of the World seems to be signified hereby 12. As the burning of the Heifer signified the Sufferings of Christ Heb. 13.11 12 so the ashes are the monument of his most base and utmost Afflictions for ashes were used as the greatest signs of sorrow and misery 2 Sam. 13.19 Job 30.19 Ezek. 28.18 and to be brought to ashes upon the face of the Earth signifies the extremity of Gods fiery Judgments But the memorial of the most ignominious Death of Christ is to be kept as a most glorious monument of our Life Justification and Sanctification through Faith in his Name 13. The ashes of the Heifer must be layd up without the Camp to signifie that they that would have part in the Death of Christ Heb. 13.13 must go forth unto him without the Camp bearing his reproach 14. They must be layd up in a clean place figuring a clean Heart and a pure Conscience in which onely the monuments of Christs death are kept and reserved by Faith CHAP. XXI Christ and the brazen Serpent OUr blessed Saviour himself doth clearly in his discourse with Nicodemus make this a Type of himself while he says As Moses lifted up the Serpent in the Wilderness so must the Son of man be lifted up John 3.14 15 that whosoever believes in him should not perish but have everlasting Life And here the Parallel is noted in several Particulars 1. The brazen Serpent was lifted up upon a Pole and Christ was lifted up upon the Cross 2. The brazen Serpent was lifted up for the preserving of the Israelites from Death and for the healing of them that were stung by the fiery Serpents And Christ was lifted up on the Cross to save them from perishing that were stung and wounded by Satan the old Serpent 3. All they were healed that were stung by the fiery Serpents that did look towards the brazen Serpent though either in regard of their distance from it or the weakness of their eye-sight they could hardly discern it yea though they were never so dangerously wounded whether they were high or low whether they were rich or poor So all they have Salvation by Christ crucified that were wounded by the old Serpent that do with the eye of Faith look unto Christ though they were before never so great sinners though their Faith be never so weak be they rich or poor 4. Onely they of the Israelites being stung by the fiery Serpents were healed who did look towards the brazen Serpent if any refused to look towards it being wounded they perished So if any wounded by Satan refuses to lift up the Eye of Faith to look towards Christ crucified they certainly perish So says our Saviour Whosoever believes in him John 3.15 they shall not perish but have everlasting Life therefore whosoever believes not shall not have everlasting Life but shall surely perish for those words imply both an extent reaching it out to all Believers and a restraint limiting it to Believers And so says the holy Baptist He that believes on the Son of God John 3.36 whosoever he be hath everlasting Life He that believes not the Son shall not see Life but the Wrath of God abideth on him Serpens aeneus vitae expers qui affixus ad summitatem ligni sanabat vulneratos ille utique vitae expers Serpentes vivos superabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typus erat corporis Domini corpus enim quod accepit à Maria exaltavit in cruce lignoque affixit ita corpus mortuum vicit Serpentem qui vivebat reptabat in corde Hom. 11. Hear Macarius of Egypt The brazen Serpent which being fastened to the top of a Pole healed those that were wounded for that Serpent being voyd of life overcame the living Serpent was a type of the Body of the Lord for that Body which he took of Mary he lifted up on and fastened to the Cross and so that dead Body overcame that Serpent that lived and crept in the Heart Hear Saint Austin of the same He moves the question Cur non ex auro aut argento Serpens ille sed ex aere factus est R. 1. Propter Divinitatem quia vasa aenea diutius durare solent 2. Propter vocis claritatem quia inter omnia metalla vasa aenea majorem tinnitum reddere longius sonare solent Doctrina non in una tantum Judaeorum gente innotescere sed in universum mundum claro salutiferae praedicationis sono poterat pervenire Tom. 10. de Temp. Ser. 101. Why that Serpent was not made of Gold or Silver but of Brass And he gives a double Reason of it 1. To shew the Divinity of Christ for of all metals Vessels of Brass use to last longest 2. In regard of the clearness of the Sound because of all metals Vessels of Brass use to give a greater Sound and cause their Sound to be heard furthest off So the Doctrine of the Gospel was not known alone in one onely Nation of the Jews but was able also to come abroad into the whole World by the shrill sound of saving Preaching Hear Saint Chrysostom also who first moves the question to Moses Tell me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dic mihi O fidelissime Dei minister Quod vetas cur facis qui sancis Non facies nec sculptile nec fusile fundis sculpis Serpentem R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illas quidem Leges tuli ut omnem impietatis materiam radicitus extirparem populumque istum ab omni simulachrorum cultu quam longissime submoverem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nunc autem Serpentem etiam fundo ut imaginem dispensationis crucis praefigurem viam per quam Apostoli olim decurrant complanem sic ipse Dominus illam figuram de se interpretatur Joh. 3.14
15. To. 6. Ser. de aeneo Serpente O thou faithful Servant of God Why dost thou that which thou forbiddest Thou hast made a Law Thou shalt not make any Image to thy self and dost thou make a Serpent And then he brings him in answering I gave indeed those Laws that I might pull up by the roots all matter of impiety and that I might keep that People as far as might be from all worship of Images But now I also make a Serpent that I might hereby typifie Christs Death on the Cross and make plain the Way in which the Apostles in time to come should run and so our Lord himself interprets this of himself Joh. 3.14 And then he descends to Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut illa figura imaginem quidem speciem Serpentis praesentabat sic Servator in similitudine carnis peccati apparuit cum tamen extra omne peccatum esset Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illic figura aliorum Serpentium ille qui nec momordit nec percussit in crucem sublatus est sic delicta scelera aliorum hominum innocens Jesus suo crucis supplicio erat expiaturus Ibid. As that figure did represent the shape and likeness of a Serpent so our Saviour appeared in the similitude of sinful flesh when yet he was free from all sin He adds yet further As there the figure of other Serpents that Serpent which neither stung nor wounded any was fastened to the Pole so our innocent Jesus by his Death upon the Cross was to expiate the sins and Transgressions of other men He adds there one thing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sublatus est in crucem Serpens aeneus ut abolerentur morsus Draconum crucifixus est Christus ut Daemonum operationes abolerentur Ibid. The brazen Serpent says he was fastened to the Pole to take away the Wounds of the fiery Serpents And Christ was crucified that he might destroy the Works of the Devil Hear him elsewhere enlarging himself about this Parallel You see says he how the Type and the Truth agree There the Israelites escaped Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vides ut figura veritati consentiat Illic mortem fugerunt Judaei sed temporalem hic sempiternam fideles Illic ictus Serpentum Serpens suspensus sanavit hic incorporei Serpentis plagas Jesus cruci affixus curavit Illic corporeis oculis suspicientes corporis salutem hic incorporeis omnium peccatorum Remissionem consecuti sunt Illic aes suspensum erat in Serpentis effigiem hic dominicum corpus à Spiritu formatum Illic Serpens mordebat Serpens sanabat hic mors perdidit mors salvum fecit Illic Serpens qui interimebat veneno saeviebat qui liberabat nullo ita hic mors quae perdebat peccatum habebat sicut Serpens venenum Domini autem mors ab omni immunis erat peccato ut aeneus Serpens à veneno 1 Pet. 2.22 In Joan. Hom. 26. but temporal here the Faithful escape Eternal Death There the Serpent lifted up on the Pole healed the Wounds of the fiery Serpents here Jesus crucified cured the Wounds given by the incorporeal Serpent There the Israelites looking up with the eyes of their bodies obtained bodily health here they that look up with spiritual eyes obtain forgiveness of all their sins There Brass was hung up in the shape of a Serpent here the Body of the Lord formed by the Holy Ghost was fastened to the Cross There a Serpent did wound and a Serpent did heal here Death destroyed and Death heals There the Serpent that killed had poyson the Serpent that healed had none So it 's here the Death that destroyed had sin as the Serpent had poyson but the Lords Death was free from sin as the brazen Serpent was from poyson In Num. 21.8 9 Ainsworth also takes notice of this brazen Serpent as a figure of Christ as Christ himself hath opened it Joh. 3.14 As Moses c. For says he as this had the similitude of a Serpent but had no venome so Christ had the similitude of a sinful man yet without sin Hebr. 4.15 And a little after The seting up of the Serpent says he upon a Pole was to them a figure of Christ to be crucified and preached unto the World for Salvation And a little after As the Serpent lifted up was a Type of Christ so the looking upon it signified Faith in Christ as it is written At that day shall a man look unto his Maker Isai 17.7 and his eyes shall have respect to the Holy one of Israel And a little after By the continuance and recovery of natural life to the Israelites looking up to the brazen Serpent was figured Eternal Life to all that believed in Christ And a little after As they that were bitten by these Serpents if they looked upon their Sores and not to the Sign erected by God they dyed so they that are bitten with Sin if they fix their eyes thereon though with Repentance and look not unto Christ do despare and dye Mat. 27.3 4 5 as it happened unto Judas As they if they sought to Chyrurgeons or Physicians or used Salves and Medicines of their own or others perished so whosoever seeks to any but Christ or endeavors by his own Works or Sufferings to have Life with God John 8.24 Galat. 5.4 dyes in his sins As the brazen Serpent was an unlikely thing in humane Reason to heal such deadly Wounds so Christ crucified is to the Jews a stumbling block 1 Cor. 1.23 24 and to the Greeks foolishness but unto them that are called both Jews and Greeks Christ is the Power of God and the Wisdom of God He adds A Serpent of Brass In Verse 9 which Mettal besides that it is of a fiery colour and so might resemble the colour of the Serpents it 's also strong and durable and in that respect might figure out the strength of Christ who was enabled by the power of the Godhead to endure and overcome all his Tribulations otherwise then any man could whereupon Job says in his Sorrows Is my strength the strength of Stones Job 6.12 or is my flesh of Brass And a little after he adds It was the work of Moses to lift up the brazen Serpent on the Pole whereupon it 's said John 3.14 As Moses lifted up the Serpent in the Wilderness And it signifies how Moses his Law was our Schoolmaster unto Christ Gal. 3.24 that we might be justified by Faith By his Writings Christ is lifted up as an Ensign unto all People John 5.46 for he wrote of Christ and by the rigor of his Law which urges satisfaction for sin and curseth all Transgressors Christ was lifted up upon the Cross Verse 7 Finally he adds ' The Serpents were not taken away from the People as they desired but continued still as a
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
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are
more in favour with God then we can hope to be But then what shall we need to look to any other besides Christ for as St. Ambrose saies well Who is dearer to the Father Quis charior Patri filio de quo ipse Pater dixit Hic est filius meus dilectus in quo mihi complacitum est In Rom. 1. then the Son of whom the Father himself saies This is my beloved Son in whom I am well pleased Who will make use of the mediation of any Courtier to the King when he hath the Kings dearest Son to intercede for him He is fully and richest furnished in his humane nature with all gifts by which he is fitted for the execution of his threefold Office what then should hinder but that we should fully rest upon his mediation upon his Kingly power to defend us against all enemies upon him as a Prophet to instruct us in all things needfull to be known believed and done to salvation upon him as a Priest by his death on the Cross to obtain pardon of sins reconciliation and peace with God and finally everlasting salvation and by vertue of his intercession at his Fathers right hand to speed in our prayers and to be accepted in our praises and thanksgivings and in all acts of Holinesse and Righteousnesse and Charity which in obedience to his command we endeavour to perform But further in this name Messiah or Christ it s implied as we have heard that he hath made us Kings and Priests and Prophets let us therefore walk as such let us carry our selves as Kings not giving way to our lusts but labouring to subdue them as Kings strive to subdue Rebels rising against them Mortifie saies the Apostle your members on the earth Col. 3 5 1 Pet. 2.5 Psal 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal 51.17 Let us behave our selves as Priests offering up spiritual Sacrifices the Sacrifice of Prayer the Sacrifice of Praise the Sacrifice of Almes the Sacrifice of our Bodies the Sacrifice of a broken and contrite Spirit What becomes Christians better being spiritual Priests then to offer up these spiritual Sacrifices daily finally let us do the workes of Prophets Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20 teaching and admonishing one another considering one another to provoke to love and good works exhorting one another daily comforting one another and in general Edifying one another in our most holy faith Finally As hath been said in this name Messiah or Christ it s implied that from him grace is conveyed unto every member of the Church rendring them able to serve and honour God and to be useful to others Let us therefore wanting grace in any kinde or measure seek to Christ for it and by an act of faith draw from his fulnesse grace for grace Having grace in any kind or degree let us be humble not arrogating any praise to our selves for it but giving the glory of it to Christ from whom we have received it and saying with the Psalmist Not to us Lord not to us Psal 115.1 but to thy name give the glory And finally having received from Christ whatsoever grace we have in whatsoever proportion it be let us employ it to the advantage of Christs honour by using it to the benefit of others for there is reason that what we receive from Christ we should use it to his honour from whom we have received it and answer his expectation in the use of it now what his expectation is 1 Cor. 12.7 the Apostle tells us saying That the manifestation of the Spirit is given to every one to profit withall And thus using the grace which is given us we shall provide for the honour of Christ while we shall give them occasion to blesse Christ that hath given such gifts unto men And now shall Christ say to us at that great day Matth. 25. Well done good and faithful servant PARALLELS LIB II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types by which he was fore-shadowed in the Old Testament I shall now in this Book present you with the Parallels between him and those other Resemblances by which he is set forth in the Old or in the New Testament And in laying them down I shall not stand upon any accurate Division but onely observe the Alphabetical Order Christ compared with Bread and Wine Thus doth our Saviour set forth himself and that in regard of his flesh and blood for so he says plainly I am the Bread of Life and then he adds John 6.35 48 The Bread that I will give is my flesh John 6.51 which I will give for the Life of the World And therefore in the first Institution of the blessed Eucharist Our blessed Saviour took Bread Matth. 26.26 and said of it This is my Body Not that it was properly his Body for there is a vast difference between them nor that it was by Transubstantiation changed into his Body for even when it comes to the act of eating it remains still Bread but the word is is as much as it signifies And so Tertullian expounds the words Christ says he taking Bread Christus acceptum panem distributum Discipulis suis corpus suum illum fecit dicendo Hoc est corpus meum i. e. figura corporis mei Contr. Marc. l. 4. Haec oblatio figura est corporis sanguinis Christi De Sacra l. 4. c. 5. Non dubitavit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Tom. 6. contr Adimant c. 12. and distributing it to his Disciples made it his Body saying his is my Body that is a figure of my Body And so Saint Ambrose This Oblation says he is a figure of the Body and Blood of Christ And so Saint Austin The Lord did not doubt to say This is my Body when he gave the sign of his Body And this was in regard of the excellent harmony between the Body of Christ and Bread between the Blood of Christ and Wine which ye may see in sundry Particulars I. In some common Things As 1. Bread and Wine are necessary things there is no living without them we are taught to pray for Bread as the staff of our lives All Bread and no Drink or all Drink and no Bread were either of them unkindly Hear we what the Psalmist says Wine to cheer the heart of man Psalm 104.15 and Bread to strengthen mans heart All the Wealth of the World would do a man small pleasure if he were debarred of the use of either or both of these So the Body and Blood of Christ are of absolute necessity to a Christian there is no possibility of living eternally without these It is most true that our Saviour says If any man eats of this Bread Iohn 6.51 he shall live for ever and it 's no less true of drinking
his Blood but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation so that without them perishing is unavoydable Iohn 6.53 Except ye eat the flesh of the Son of man says our Saviour and drink his blood ye have no Life in you 2. There is as an absolute so a continual necessity of these creatures of Bread and Wine Bread to be eaten and something to be drunk And in this respect our Saviour teaches us to make it our dayly suit Give us this day our dayly Bread Matth. 6 so there is a dayly and continual necessity of Christ that we should feed upon his Body and drink his Blood and apply unto our selves the Merits of his Death For both it 's true There is no man that lives and sins not 2 Chro. 6.36 Iam. 3 2 and so the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In many things we offend all and also there is no day in which the best man that is sins not in which respect we have dayly need of Christ and the Merits of his Death to be applyed unto us 3. Bread is so convenient and excellent food that under it our blessed Saviour comprehends all things necessary for the body As indeed Matth. 6 if a man have good Bread and good Drink he may make a good shift to live though he hath nothing else So if by a true and living Faith we lay hold upon Christ eating his flesh and drinking his blood we shall want nothing that is needful unto Salvation Whosoever says our Saviour shall drink of the Water that I shall give him Joh. 4.14 shall never thirst And I am the Bread of Life John 6.35 He that comes unto me shall never hunger and he that believes in me shall never thirst And no marvel for Col. 3.11 as the Apostle says Christ is all and in all 4. There is nothing which in the composition of it doth more resemble the Body and Blood of Christ then do these creatures of Bread and Wine Consider it a little The Corn which is the matter of Bread is cut down with the Sickle hurried in the Cart threshed with the Flail fanned and winnowed in the Wind ground to powder in the Mill kneaded with the Hand and strength of the Arms and finally must endure the heat of the Oven and all this before it be Bread The Clusters also of Grapes must be bruised and troden and prest that the Liquor may run out for us to drink So our Lord Jesus Christ before his Body could be Bread of Life to feed us to Eternal Life and his Blood Wine for us to drink was fain to pass through a World of Miseries Hear that Evangelical Prophet Isai 53.5 He was wounded c. He was bruised c. The chastisement of our Peace was upon him and by his stripes we are healed Verse 7 He was oppressed He was afflicted Verse 3 He was despised and rejected of men a man of Sorrows and acquainted with Griefs Hear the Apostle He made himself of no reputation Phil. 2.7 8 he took upon him the form of a Servant and was made in the likeness of a man and being found in fashion as a man he humbled himself and became obedient to Death even the Death of the Cross He was incarnate God becomes Man Infinite becomes Finite 2 Cor. 8.9 Matth. 4.2 John 19 Luke 22 Rich becomes Poor He hungered he thirsted he was tempted He suffered an extream Agony in the Garden which made him to sweat drops of blood He was buffeted scorned scourged spit upon Mat. 26 27 crowned with Thorns nailed to the Cross Hand and Foot where he trod the Wine-press of his Fathers Displeasure Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13 which made him to cry out My God my God why hast thou forsaken me The God of Glory was crucified the Prince of Life was murdered God blessed for ever was made a uâ—se Nay after that he had given up the ghost his side must be pierced by the rude Soldiers Spear John 19 and his precious Heart-blood must be let out before he could be spiritual nourishment unto us See in all these the excellent analogy between bread and wine and the body and blood of Christ II. But see it further in the particulars 1. The Analogy between bread and the body of Christ 1. The life of the body is sustained by the bread which we eat and so the life of the soul by the body of Christ fed upon by faith so saies our Saviour The bread of God is he that comes down from Heaven Joh. 6.33 and gives life unto the world And afterwards in the same Chapter I am the living bread c. Vers 51 if any man eates of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world 2. Bread allaies hunger so the body of Christ eaten by faith alaies the hunger of the soul Joh. 6.35 He that comes to me saies Christ shall never hunger which is so to be understood as Rollock well explaines it Not that we shall never hunger at all after this heavenly food is once given to us Non quod non esuriemus omnino postquam semel nobis datus fuerit cibus ille caelestis sed quod non prius de siderabimus quam accipiemus Beati qui esuriunt sitiunt justitiam quoniam ipsi saturabuntur Matth. 5.6 In loc but that we shall not sooner desire it then we shall receive it according to that of our Saviour Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied 2. The analogy between wine and the blood of Christ 1. Wine as other liquor hath a power to asswage natural thirst so the blood of Christ drank by faith the thirst of the soul Psal 104. 2. Wine cheeres and comforts a man that is ready to droop through faintnesse and weaknesse so the blood of Christ hath a cheering and a refreshing power how shall it not cheer and refresh the soul weary and heavy laden with the sense of sin to know that Christ hath shed his precious blood whereby he hath made infinite satisfaction to the justice of God for the sins of the world So it s a comfort and cheering to a man that is deeply indebted for which he is in danger of prison to know that his friend and surety hath paid the debt and satisfied the Creditor It s true that St. Paul saies Heb. 9.22 without blood there is no remission but it s no lesse true 1 Joh. 1.7 that St. John saies the blood of Christ shed upon the crosse for us doth cleanse us from all sin though of a crimson or scarlet dye Isa 1.18 from the guilt and punishment of them A Creditor cannot without manifest injustice impute a debt to a
first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see
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
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