fulnesse of time actually send Christ into the world to become man and so to suffer Death for our Redemption 2. He is the Foundation of Faith or Doctrine and this is to be understood by a Metonymie of the subject for the adjunct Christ being put for the Doctrine of Christ that is the fundamental Doctrine of Christ which consists not of those Theological Conclusions needful to Divines for their peculiar Profession Irenic p. 149 but of those Catholick Articles which concern the Catholick Faith needful to be known and believed of all to salvation the ignorance of which is damnable and the obstinate and pertinatious denyal of which makes an Heretick as Paraeus speaks learnedly which Fundamental Doctrine is the intire and incorrupt Doctrine of the Law and the Creed contained in the Writings of the Prophets and Apostles And this Foundation Moses and the Prophets began to lay in the old Testament and the Apostles did perfect it in the new Testament by their Preaching and Writings In which respect the Church is said to be built upon the Foundation of the Prophets and Apostles Eph. 2.20 And both waies the comparison holds well between Christ and a Foundation namely in regard of the use of a Foundation which is to uphold the Building making it to stand firm and to keep it from ruine so the house built upon the Rock stands firm against all opposition Matth. 7.25 Let the rain descend the stoods come and the winds blow yet the house stands and is secured from falling Of such use is our blessed Saviour and that in both respects 1. As a Foundation of Salvation Christ sustaines the whole Church by the merit of his Death and Passion by the power of his Divinity and the efficacy of his Intercession and Spirit he Justifies Sanctifies and preserves it making it able to hold out against the gates of Hell Matth. 16. Psal 125.1 so that it shall be as Mount Sion which cannot be removed but abideth for ever Not all opposition of enemies shall hinder the Salvation of the Church I give my sheep saies our Saviour eternal life Joh. 10.28 and none shall be able to take them out of my hand 2. As a Foundation of Faith or of Doctrine all superstructures so farre forth hold good as they hold correspondence with the Fundamental Doctrine of Christ but if any Doctrine cross and thwart the Doctrine of Christ taught by the Prophets and Apostles it presently falls to the ground 2 Sam. 5.3 4. as Dagon before the Ark And in this respect St. John having given that advise 1 Joh. 4.1 Believe not every spirit but try the spirits whether they be of God or no brings in the Doctrine of Christ as the rule of tryal Vers 2. saying Every spirit that confesses that Jesus Christ is come in the flesh is of God and every spirit that confesses not that Jesus Christ is come in the flesh Vers 3. is not of God and this is that spirit of Antichrist c. But yet Omne simile est etiam dissimile because no things are so like one to another but that there is some dissimilitude between them know we therefore that though Christ resembles a Foundation in regard of the main use of it yet Christ differs also from an ordinary Foundation and namely in this that the Foundation of an earthly building is lowest but Christ the Foundation of the Church is on high and above it St. Austin takes notice of this difference and gives the reason of it He moves the question How is Christ both the Foundation and the Head Quomodo Christus fundamentum caput est cum fundamentum solet deorsum esse caput autem sursum Resp Ideo fundamentū domus deorsum ponitur quia pondere suo deorsū versus fertur nisi sit quod sustineat tota cadit quia tota ad terrā vergit Rebus ad ima tendentibus in imo ponitur fundamentum Ecclesia autem Dei in imo posita tendit ad coelum fundamentum ergo nostrum ibi positum est Tom. 8. in Psal 30. seeing the Foundation uses to be below and the Head above To this he answers Therefore the Foundation of a house uses to be below because by the weight of it it is carried downwards and except it hath something to bear it up it falls down because it wholly verges towards the earth for things that tend downwards the Foundation is laid below But the Church of God being here below tends to Heaven and therefore there is our Foundation laid Hence we may learn many things 1. See the sad condition of them that do ground their hopes for salvation on any other besides Christ either on themselves or on any other on their own merits or the supererogatory works or sufferings of others we see that Christ onely is the Foundation of Salvation how do they therefore at once dishonour the Lord Jesus Christ and prejudice themselves that shall build their hopes of happinesse upon any with neglect of him they deprive him as much as in them lyes of the honour of being the onely foundation of the Church and their hopes for Salvation must needs be as the house built upon the sand no sooner the rain descends Matth. 7.27 the floods come and the wind blowes but instantly that house falls So these may haply for the present bear up well but let Satan be set loose upon them and set upon them with his temptations instantly their hopes will vanish and come to nothing 2. See the horrid blasphemy of the Church of Rome making Saint Peter and in his right the Pope the Foundation of the Church whereas we are taught in the Scriptures that Christ is the onely Foundation that is or can be laid how then St. Peter and consequently the Pope for these are directly contrary each to other Again the Church of the old and new Testament is but one Church and so can have but one and the same Foundation but St. Peter cannot in reason be said to be the Foundation of the Church of the old Testament therefore neither of the new And if St Peter be the Foundation of the whole Church then of himself which is most absurd he is a part of the building therefore not the Foundation of the whole Lastly the Foundation of the Church must be perpetual not failing else how shall the Church stand but St. Peter is not so he is dead almost 1600 years since They say he is perpetuall in his Successors but 1. This is absurd for they say because it s sayd to thee Matth. 16. and Thou therefore it cannot include all the Apostles but St. Peter onely and yet shall these singular particles include so many Popes 2. It s false for Saint Peter as an Apostle had no Successors the Pope of Rome succeeds not Saint Peter in his Apostleship the Apostles had immediate Calling as Saint Paul says of
sit Dominus Dictum est quod acquisieret Joseph Pharaoni totam Aegyptum de nostro dicitur Deus erat in Christo reconcilians mundum sibi Id. c. 29. the third begining Joseph is brought out of Prison and our Joseph the Lord Christ rose from the dead the third day He is brought before Pharaoh and the Resurrection is declared to the World He expounds to Pharaoh his Dreams and gives him wholesom counsel that as a remedy against the future Famine the abundance of the seven years of plenty should be layd up in Storehouses And Christ gives such counsel Except a grane of Wheat falling into the Earth dyes it remains alone but if it dyes it brings forth much fruit Power is given to Joseph over all Egypt and Christ risen from the dead said All Power is given to me in Heaven and Earth Joseph sent his Agents through all Egypt and gathered together much Corn as the Sand of the Sea And our Ioseph Christ the Lord sent his Apostles through the whole World saying Go and baptize all Nations in the Name of the Father of the Son and of the Holy Ghost Matt. 28.19 And a numberless number of Believers is gathered together as the Sand of the Sea Joseph made Storehouses throughout all Aegypt and Christ hath consecrated Churches through the whole world Joseph opened his Storehouses in the time of famine and furnished people with corn And this is said of our Joseph The eyes of the Lord are upon the Righteous to deliliver their soules from death Psal 33. to keep them alive in famine But the Prophet tels us of a soul famine I will give them a famine sayes the Lord Am. 8. not of bread and of water but a famine of hearing the word of God To them that lay under this famine our Joseph the Lord Christ gives the divine food of his body which we tasting see how sweet the Lord is It s sayd that Joseph purchased the whole Land of Aegypt for Pharaoh And of our Joseph it is said God was in Christ 2 Cor. 5. reconciling the world unto himself The same Father goes on still with the history Iosephs brethren constrained by the famine come into Aegypt to buy corn of him whom they had sold Venerunt in Aegyptum fame compulsi fratres Ioseph ab eo quem vendiderant sub pretio comparare frumenta Venerunt ad nostrum Ioseph qui eum crucifixerunt ut ejus refecti cibario famem qua eorum vexabantur animae auferrent Adorant illi adorant isti videns Ioseph fratres agnovit eos ipsi vero non agnoverunt eum fratres nostri Ioseph non cognoverunt eum Si enim illum cognovissent nunquam Dominum gloriae crucifixissent 1 Cor. 2.8 Alienatus est Ioseph à fratribus suis eisque per interpretem dixit exploratores estis c. Hoc noster Ioseph per Interpretem Petrum ait persecutoribus Vos sanctum justum negastis principem vitae interemistis Poenitent fratres Joseph ex his quae gesserunt Dicitur his poenitemini Dicunt illi In peccato sumus de fratre nostro Reuben dixit illis non dixi vobis nolite vexare puerum non me audistis Ecce sanguis ejus exquiritur Et Judaei qui Pilato dixerunt sanguis ejus sit super nos super filios nostros Matth. 27. dicunt Apostolis Quid faciemus viri fratres monstrate nobis Id. Ib. c. 30. And they come to our Ioseph who had crucified him that being refreshed with his food they might be freed from the famine with which their souls were vexed They do adore and these do adore Ioseph seeing his brethren knew them but they knew not him so the brethren of our Joseph knew him not for had they known him they would never have crucified the Lord of Glory 1 Cor. 2.8 Ioseph made himself strange to his brethren and sayd to them by an Interpreter Yee are spies c. and this also sayes our Joseph to his persecutors by his Interpreter Peter Ye have denyed the just and the holy one and have murdered the Prince of life Act. 3.14 Josephs brethren repent of the things which they had done and it s said to these Repent Act. 2.38 3 19. Josephs brethren said we are guilty concerning our brother Gen. 42. And Reuben sayd unto them Said I not unto you do no hurt to the lad but ye would not hearken to me and now his blood is required of us so they that could once say to Pilate Matth. 28. His blood be upon us and our children said afterwards to the Apostles Act. 2.37 Men and brethren what shall we do we pray you shew us The same Father goes on further Joseph gave order that his brethrens sacks should be filled with corn and the money to be returned in each of their sacks which they have brought that the Grace of Christ might not be of Works Iussit Ioseph fratrum suorum saccos impleri frumento reddi unicuique pretium quod attulerant ut gratia Christi non esset ex operibus alioqui gratia non esset gratia Fratres Ioseph cum Benjamin veniunt ex Iudaeis tria millia veniunt ad Christum subsequente minimo Apostolorum Paulo Vidit Ioseph Benjamin fratrem suum ex una matre et lachrymatus est Vidit Christus Paulum saevientem in Ecclesiam matrem et miseratus est Dixit Ioseph praeposito domus suae de fratribus Introduc istos in domum mecum enim manducabunt panem Dicit et noster Ioseph per prophetam fratribus Venite edite de panibus meis et bibite vinum quod miscui vobis Munera dedit Ioseph fratribus suis Et Christus dedit dona hominibus cum S. Spiritum dedit suis Benjamin autem fratri minori ampliora dedit quam fratribus dona hoc praedicat et Benjamin Paulus noster dicens plus omnibus illis laboravi non autem ego sed gratia Dei mecum Poculum suum Ioseph in sacco Benjamin clam jussit immitti quod requisitum cum fratres perturbaret suos inventum est poculum in sacco Benjamin Calix Passionis Christi datus occulte in corpore Pauli cognoscitur cum dicit Stigmata Domini nostri Jesu Christi in corpore meo porto Cum jam vellet Joseph cognosci à fratribus suis emisit vocem dicens ego sum Joseph frater vester Adhuc Pater meus vivit noster Joseph Christus ut se ostenderet fratribus suis dicit in Psalmis Annunciabo nomen tuum fratribus meis Dixit Joseph fratribus suis Non vos huc misistis sed Deus dicit de nostro Joannes Apostolus Ad hoc misit Deus filium suum in mundum ut vivamus per eum Id. Ib. c. 31. otherwise Grace were not Grace Josephs brethren come with Benjamin and 3000 Jewes come to Christ Act. 2.41 Paul following Act. 9. who speakes of
and that was but once offered nor ought it to be often offered In the Priesthood of the old Testament the high Priest entred once every year into the most holy place that was made with hands but the high Priest of the new Testament entred not into the holy place made with hands but into heaven it self and there He appears continually for us In the Priesthood of the old Testament the Priest was one thing and the sacrifice another thing But in the new Testament the priest and the sacrifice are indeed one and the same for Jesus Christ is the high Priest and He is the sacrifice it self for he offered himself to his Father for the remission of sins But what needs many words for the scripture it self makes this a difference between the high Priest of the old and of the new Testament that the high Priest of the old Testament had successors but Christ hath no successor As the Apostle tells us Heb. 7.23 They were many 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 Christ and the high Priest Hear St. Austin The high Priest went alone into the Holy of Holies Summus sacerdos solus intrabat in sanctū sanctorum populus foris stabat Sicut Christus nunc in secreta coelorum intravit ut pro nobis interpellet populus autem cujus ille sacerdos est foris gemit To. 7. part 1. contr epist Par. l. 2. c. 7. while the people stood without as now Christ is entered into the secret place of Heaven to make intercession for us while the people whose Priest he is sighs without Weemse makes the high Priest a Type of Christ in five things in his person in his annoynting Christ Synag l. 1. c. 6. s 3. in his apparel in his marriage in his death 1. In his person there must be no blemish in him so neither was there in Christ. 2. In his Anointing the high priest was anointed with the holy oyl and so was Christ Psal 45. God hath anointed thee with the oyl of gladnesse c. 3. In his garments his crown signified his Kingly Office his Urim and Thummim signified his Priestly Office and his Bells his Prophetical Office 4. In his marriage It was not lawful for the high Priest to marry a widow because he had not her first love nor a divorced woman because he had not her just love nor an whore because he could not have her whole love he might onely marry a Virgin so Christ requires of his Church her first love just love and her onely love 5. In his death He that kild a man negligently fled to the City of Refuge and stayed there till the death of the high Priest and then he was free so Jesus Christ by his death frees us and sets us at liberty Dr. Gouge also makes the comparison between Christ and the high Priest in sundry particulars Exod. 30.30 Psal 133.2 Psal 45.7 1. The high Priest was annointed and this ointment ran down from his head to the skirts of his garment this was an outward sign of his Calling and Gifts Heb. 5.5 Joh. 3.34 Joh. 1.16 so Christ was annointed He was Called and had Gifts to fit him for the execution of his Offices and of his fulnesse we all receive and Grace for Grace Exod. 28. 2. The high Priest was arrayed with rich and glorious apparel which is described by Moses So Christ is arrayed with Immortallity Incorruption Purity Majesty and all manner of glory fit for his place Exod. 28.30 3. Among other things wrought by the Art of man the high Priest had in his breast plate two things Vrim and Thummim Col. 2.3 which according to the notation of the words signifie Light and Integrity And Christ the true high Priest hath in him all the treasures of wisdome and knowledge and his purity is set out by the Apostle to the ful Heb. 8.26 Exod. 28.9.10 4 The high Priest carryed before him on his breast-plate the names of the twelve Tribes of Israel And Christ hath the names of the whole Church in continual remembrance and presents them to his Father to be gratiously accepted by him 5. On the high Priests Mitre in a plate of gold was ingraven Holinesse to the Lord. Two reasons are rendred hereof one that he might bear and so take away the imperfections of their best works the other that he might make the people acceptable to the Lord In Christ were truly and properly accomplished those things which onely were typified in and by the Priest 6. There were Bels of Gold on the skirts of the high Priests Ephod which with the least motion of his body sounded So Christ by his intercession makes a continual pleasant sound in the ears of God CHAP. X. Christ and Joshua HEar St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jesus etiam ille dicitur qui post Mosem populum in terram promissionis introduxit Vides figuram respice veritatem I lle in terram re promissionis introduxit hic autem scil Christus in coelum ea quae sunt in coelis bona Ille postquam Moses mortuus est iste postquam lex per Mosem lata cessavit Ille ducis dignitate pollens iste autem Regis majestate praefulgens In Matth. hom 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse scil Josue populum introduxit in terram promissionis sicut Jesus in coelum non lex sicut nec Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest lex introducere sed gratia In hebr hom 27. Nec Moses nec Aaron introducunt Israel in terram promissam uterque enim moritur priusquam intrarent Israelitae sed Josue hujus rei mysterium datur intelligi Quod nec sacerdotium quod prius institutum erat cujus personam gerebat Aaron nec Lex cujus personam gerebat Moses in terram haereditatis aeternae populum Dei introducunt sed Josue in quo erat typus Christi i. e. gratia per fidem Et Aaron quidem ante defunctus est quam Israel in aliquam partem terrae promissionis intraret Mose autem vivente capta est possessa terra Amorrhaeorum sed Jordanem non est permissus transire Ex aliqua enim parte observatur Lex in fide Christiana ibi enim sunt praecepta quae hodie jubemur observare Christiani Sacerdotium autem illud sacrificia nullam partem tenent in die fidei Christianae nisi quod in umbris futurorum acta transacta sunt To. 4. quaest super Numer q. 53. He was called Jesus who after Moses did bring the people into the Land of Promise but Christ into heaven and the good things that be in heaven Joshua after Moses was dead Christ after the Law given by Moses ceased Joshua had the dignity of a Duke or Captain Christ hath the Majesty of a King
Israel by his death so did Christ save his Church And as Sampson killed his Enemies more by death then by life so did Christ Hear Scharpius who speaking of the fact of Sampson bringing down the House on his own head and so occasioning his own death says In that fact he was a Type of Christ In eo facto typus fuit Christi ultro se offerentis ad mortem ut vindictae de hostibus Dei Ecclesiae sumerentur de his vel moriendo triumpharet Symphon Prophet Apostolor p. 174. of his own accord offering himself to death that he might take revenge upon the Enemies of God and the Church and might even in dying triumph over them Finally hear Weemse making the the Comparison On the Decal part 2. p. 102. Sampson says he was a Type of Christ as in his Conception so in many of his Actions and in his Death As the Angel Gabriel told the blessed Virgin Mary of her Conception so the Angel tells Sampsons Mother Judg. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sampson was a Type of Christ in his Name he was called Shampson Solilus or little Sun Mal. 4.2 so Christ was the Sun of Righteousness He was a Type of Christ in his Marriage as he married with the Philistins so did Christ with the Gentiles And as Sampson killed more at his death then in his life so did Christ CHAP. XIII Christ and David HEar Arnobius Absalom persecuted his Father David and was hanged in the Tree Persecutus est Patrem Absalom fronde à collo ligatur Judas tradidit Dominum laqueo coâ—â—ctatur Sicut passionem David praeteritam historia indicat it a mysterium passionem Domini futuram adnunciat Comment in Psal 3. Judas betrayed his Lord and he went and hanged himself As the History declares the by-past suffering of David so the Mystery foreshews the future sufferings of Christ the Lord. Hear Athanasius David was a Shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. David Pastor Pastor Christus led ille pecudum iste animarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnxit Davidem in Regem Samuel Sacerdos baptizavit Salvatorem Joannes ut Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vnctus in Regem David non statim arripuit Regnum sed sustinuit in longum tempus servire Sauli Noster item Salvator Rex genitus ante secula ipse quoque servire sustinuit Philip. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Persecutus est Davidem Saul persecutus est Christum Herodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sed nec Saul persequens Davidi nocuit nec Herodes persequens Christum lâ—â—sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Insurrexit adversus Davidem Absalom filius suus insurrexit adversus Christum Judas ipse quidem filius Discipulos enim suos Christus appellat filios Joan. 21.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hic David à Samuele oleo sensibili unctus est aliter autem Salvator noster Psa 45.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ille ab homine unctus est iste à Patre omnipotente eaque unctio est ineffabilis ut res ipsa incomprehensibilis To. 1. hom de semente and Christ a Shepherd but David of Sheep Christ of Souls Samuel a Priest anointed David to be a King and John as a Priest baptized our Saviour David being anointed to be a King came not presently to the Kingdom but was content for a long time to serve Saul And so our Saviour though he was begotten a King from all Eternity was yet content to serve for he took upon himself the form of a Servant Phil. 2.7 Saul persecuted David and Herod persecuted Christ but neither did Saul persecuting hurt David neither did Herod persecuting hurt Christ Absalom Davids Son rose up against his Father and Iudas rose up against Christ and he also a Son for so Christ calls his Disciples Children while he says Children Have ye any meat Ioh. 21.5 And so before while Iudas was yet alive among them Children How hardly shall they that trust in Riches enter into the Kingdom of Heaven Mark 10.24 This David was anointed with visible Oyl but our Saviour far otherwise even with the oyl of gladness above his fellows David was anointed by man but Christ by his Almighty Father and this anointing is a thing unspeakable and incomprehensible Hear Saint Austin David fled into the Cave David fugiebat in speluncam contegebatur terra ne à Saule inveniretur sic portabat Christus terram carnem quam acceperat à terra in ea se occultabat ne à Judaeis inveniretur Deus Ideo enim non invenerunt eum Judaei quia spelunca se texerat i. e. infirmitatem carnis oculis eorum objiciebat majestatem autem Divinitatis in corporis tegmine tanquam terrae abdito contegebat Tom. 8. in Psal 57. and was covered with Earth lest Saul should finde him and Christ did carry about with him Earth that is the flesh which he took from Earth and hid himself in it lest the Jews should finde him to be God for hence it was that the Jews found him not out because he had hid himself in the Cave that is he had set before their eyes the infirmities of his Humane Nature but had hid the majesty of his Divinity in the Cover of his Body as in some hidden place of the Earth Hear him again Jesse misit David filium ut requireret fratres suos Sic Deus Pater misit unigenitum suum ad requirendos fratres suos To. 10. de Temp. Ser. 197. Jesse sent his Son David to seek out his Brethren So God the Father sent his onely begotten Son to seek out his Brethren And a little after Davids elder Brother Filius senior qui David increpabat populum Judaicum significabat qui per invidiam Christo Domino qui pro salute generis humani venerat detraxit multis opprobriis affecit Ibid. who did chide with him 1 Sam. 17.28 signified the people of the Jews who through envy slandered the Lord Christ who came for the Salvation of Mankinde and laded him with many reproaches Hear Prosper Pastor ovium David ut nostrum signaret Pastorem unctum Dominum Christum qui dicit Ego sum Pastor bonus Joan. 10. Eripuisse se praedam de ore Leâ—nis David fatetur 1 Sam. 17.35 noster David de ore Leonis Diaboli Petrum negantem latronem eripuit confitentem De promiss praedict Dei part 2. cap. 25. David was a Feeder of Sheep that he might be a Type of our Shepherd Christ the anointed Lord who said of himself I am the good Shepherd Joh. 10. David confessed namely to Saul that he delivered the prey out of the mouth of the Lyon 1 Sam. 17.35 and our David did rescue out of the mouth of the Lyon the Devil both Peter denying and the Thief confessing And a little after David cut
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
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
saies he by me if any enters Joh. 10.9 he shall be saved and shall go in and out and find pasture See how he allures us he shall be saved c. that is as Rollock well opens it he shall finde life which life is described by two things Servabitur vitam consequetur Vita etiam ista praesens suavis est quanto magis suavis est illa altera haec vita in duobus posita est 1. Securitate quod tuta sit vita 2. Vbertate copia quod omnibus bonis affluat quod ad primum Ingredietur egredietur ait id est in tuto secure aget Phrasis haec est Hebraeorum Scripturis familiaris qua significatur occupatio tuta tranquilla hic ergo significatur occupatio tuta tranquilla sub ductu magni illius pastoris ovium Jesu Christi quod ad secundum Inveniet ait pascua alludit ad pascua ovium quare in vita illa in sunt haec duo primum vita est secura tuta nobis in coelis servata deinde vita est copiosa abundans opes scilicet gloriae haereditatis Dei. Rolloc in locum 1. By security that its a safe life 2. By fulness and plenty namely that it abounds in all good things of the first he saies he shall go in and out This is a phrase very familiar with the Hebrews by which is signified a safe and quiet conversation here therefore in like manner is signified a safe and quiet course of life under the conduct of Jesus Christ the great shepherd of the sheep Of the second he saies he shall finde pasture he alludes to the pastures of the sheep In this life therefore of which our Saviour speaks here are these two conveniencies 1. It s a safe and quiet life reserved in heaven for us 2. That its a copious and abundant life namely the riches of the glory of the inheritance of God who is not in love with such a life who then would not easily be perswaded by Christ as by the door to enter into the fold that is who needs many words to allure him to believe in Christ and by faith to rely upon Him Christ and an Eagle St. Hierome and St. Ambrose do jointly observe this Parallel between Christ and the Eagle speaking of that passage of Solomon Prov. 30.19 the way of an Eagle in the Aire By the Eagle we are here to understand Christ say they both who after His Resurrection Aquilam hic Cristum debemus accipere qui post resurrectionem velut aquila revolavit ad Patrem praedam suam referens i. e. hominem quem rapuerat de faucibus inimici Aquila mater unius nidi est nec ad Procreandum sobolem aliud aliquando cubile perquiret sic Christus diligit unam Ecclesiam quam ab aestu persecutionum alarum suarum defendit umbraculo Aquila pullos suos educit implumes quos contra faciem fervidi solis opponit qui aegram invalidam corusco radiorum fulgori aciem submiserit oculorum materno damnatus judicio dejicitur in terram Sic Christus extra Ecclesiam projicit eos qui igneam Evangeliorum lucem ferre non possunt Et ut aquila serpentes devorat eorum venena calore coquit interno ita Christus percusso Dracone i. e. lacerato Diabolo dum hamanum sibi corpus assumit peccatum illud quod hominem tenebat obnoxium tanquam perniciosum virus extinxit Et hoc est quod ait vestigia aquilae volantis c. quia ipse post Passionem resurrectionem suam praesentibus Apostolis Dominus noster ascendit in coelum nullius tamen hominis tantus tam altus est sensus ut explicare possit quomodo illa tanta Majestas è coelo venire dignata fuerit vel redire cum hoc solum nobis scire licet quod aut venit aut redit c. Hieron to 1. de Salom. Ambros To. 4. de Salomone did as an Eagle fly back to his Father carrying his Prey with him even Man whom he had recovered out of the jawes of Satan The Eagle is the mother of one nest and doth not at any time seek another for the hatching of more young ones So Christ loves one Church which he defends from the heat of Persecution under the shadow of His Wings The Eagle brings forth her yong ones being yet unfeathered and sets them against the hot Sun and they of them that cannot abide the brightnesse of the Sun are cast down to the earth as not of a right breed So doth Christ cast them out of the Church which cannot endure the fiery light of the Gospel The Eagle devoures Serpents and concocts the poyson of them with her internall heat so Christ having wounded the Dragon the Devil while he assumed humane flesh extinguished that sin as deadly poyson which held man under its power And this is that which he saies the way of the Eagle flying in the Aire because our Lord himself after his Passion and Resurrection in the presence of his Apostles Ascended into Heaven and yet the understanding of no man is so great and deep as that he should be able to shew how that so great Majestie did vouchsafe to come from Heaven or returned thither seeing its onely lawful for us to know that he first came and afterwards returned c. But I conceive that it may justly be questioned whether the Holy Ghost by Solomon intended that Passage of the Eagle to be in relation to Christ and therefore I shall follow it no further CHAP. IV. Christ and a Foundation THe Scriptures both of the Old and New Testament speak of Christ as a Foundation hear the Prophet bringing in God saying Behold I lay in Sion Isa 28.16 for a Foundation a stone c. a sure Foundation And this is by St. Peter applyed unto our blessed Saviour And St. Paul saies expressly 1 Pet. 2.6 1 Cor. 3 11 Other Foundation can no man lay then that which is laid even Jesus Christ where the Apostle affirmes Christ to be the Foundation yea and the onely Foundation And he is thus the Foundation in two respects 1. He is the Foundation of Salvation 2. He is the Foundation of Faith or Doctrine 1. He is the Foundation of Salvation in that He is the onely meritorious cause of our Salvation and the Salvation of the Church is grounded upon Christ namely upon the Merit and Efficacy of his Death and Passion And in this respect not any man but God himself alone hath laid this Foundation so sayes the Prophet Thus saith the Lord God Isa 28.16 Behold I lay for a Foundation a stone c. And this God hath done 1. In that in his Eternal Counsel He hath preordained Christ to be this Foundation so saies St. Peter of Christ 1 Pet. 1.20 who was verily foreordained before the Foundation of the world 2. In that he did in 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
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
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
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