off Goliahs Head with Goliahs own Sword Goliam suo gladio truncavit noster David Diabolum suo peremit gladio dum mortem morte occidit Invidia enim Diaboli mors introiit in orbem terrarum Hanc suscepit innocuus Pastor ille bonus qui pro suis animam posuit ut sua morte Diabolum debellaret Ibid. so our David vanquish'd Satan with his own Sword for by the Envy of the Devil Death entered into the World This though altogether innocent that good Shepherd namely Christ did undergo who layd down his life for his People that by his Death he might vanquish the Devil He goes on yet in the Parallel The Enemy Goliah being vanquish'd and slain Saul because of this Victory Extincto prostratoque hoste adversus David Saul inique invidiam concepit ex victoria retribuensque mala pro bonis fugat odit persequitur innocentem Dicit noster Dominus de talibus Retribuebant mihi mala pro bonis odium pro dilectione mea Psa 35. Ib. doth unjustly conceive Envy against David and requiting evil for good he drives him away he hates him he pursues him being altogether innocent And of such says our Lord They have rewarded me evil for good and hatred for my love Psa 35. He proceeds yet further Whereas David says he Saul persecuting him Quod David per latebras montium per speluncas per deserta Saule persequente discurrit corporis sui noster Dominus i. e. Sanctorum membrorum suorum Martyrum videlicet in hac figura persecutiones expressit de quibus Apostolus Paulus dicit Cum his dignus non esset orbis terrarum per deserta errabant per speluncas per cavernas terrae Ibid. did run over Mountains and through Caves and Desarts the Lord in this figure sets out the Persecutions of the holy Members of his Body namely the Martyrs of whom the Apostle Paul says When the whole World was not worthy of them they wandered through Desarts and in Dens and Caves of the Earth He goes on David killed not Saul his Persecuter Persecutorem suum Saulem non occidit David cum ei traderetur in manibus abscindensque pinnam chlamydis ejus se odienti pepercit Hoc quotidie agit noster Pastor Christus Dominus circa osores persecutores suos à quibus dum adscindit vitium magnum superbiae parcit etiam Regibus saevientibus quia non vult mortem impiorum sed ut revertantur vivant Quod in omnibus suis fecit facit inimicis ille qui non ex meritis sed gratis justificat impium Ibid. when he was given into his hands and cutting off the skirt of his garment he spared him that hated him Thus doth our Shepherd the Lord Christ deal with his Enemies and Persecutors from whom cuting off that great sin of Pride he spares even Kings raging against him because He desires not the death of sinners but that they should repent and live This he hath done and doth who justifies the ungodly not out of merit but of his free Grace He adds yet further Eundem David declinantem insidias Saulis Gentes excipiunt sic se noster Christus Dominus savientibus subtrahens Judaeis Gentibus dedit Ib. While this same David declined the laying in wait of Saul the Gentiles entertained him so while the Lord Christ withdrew himself from the Jews raging against him he gave himself to the Gentiles Christ and Solomon Of the Judic Law c. 8. Weemse compares them together in sundry Particulars but so that in them all the preheminence is given to Christ 2. Sam. 12.25 1. In their Name Solomon was Jedidiah beloved of God and Christ was the onely beloved Son of God which is not so to be understood as if God loved none but Christ Psal 146.8 for He loves all the righteous but that Gods love was primarily set upon Christ and through him we come to share in his love as God himself says Matth. 3.17 This is my beloved Son in whom I am well pleased Eph. 1.6 And the Apostle He hath made us accepted in his Beloved Here is then a greater then Solomon 2. In his Anointing Solomon alone was anointed and all the rest of his Brethren secluded from the Kingdom 1 Joh. 2.20 but we are anointed by Christ we have received an Unction from that Holy One and receive Grace for Grace from him Joh. 1.16 Rom. 8.17 and are made Coheirs with him in his Kingdom Here is a greater then Solomon 3. Solomon was Crowned his Father being alive here was the Lyon and the Lyons Whelp So Christ thought it no robbery to be equall with his Father Phil. 2.6 and to reign with him Here is a greater then Solomon 4. Solomon was obedient to his Parents So Christ says of himself John 8.49 I honor my Father that is my heavenly Father and he went home and was obedient to his Parents Luke 2.51 Here is a greater then Solomon 5. By Solomons Marriage Friendship was made up between Egypt and Israel But Christ marrying his Church friendship is made up betwixt God and man Here is a greater then Solomon 6. In the extent of his Kingdom Solomons Kingdom reached but from the Mediteranean Sea to Euphrates but Christs Kingdom reaches to the ends of the earth I will give thee sayes the Father to the Son the ends of the earth for thy possession Psal 2.8 Here is a greater then Solomon 7. Salomon exceeded all the Kings of the earth in riches Col. 2.3 but in Christ are hid all the treasures of wisdome and knowledge Here is a greater then Salomon 8. Solomon built the Temple But Christ was both the Temple the Priest the Sacrifice and the Altar Salomon offered 100000. Bullocks but Christ offered a greater Sacrifice even himself upon the Cross Here is a greater then Solomon 9. The Kings of the earth were subject to Solomon but Christ had written upon the hemme of his garments The King of Kings and the Lord of Lords Rev. 16.19 the lowest thing that is in Christ is above all the Princes of the earth Here is a greater then Solomon 10 When Solomon went to the Temple he had 24000. 1 Chron. 27.1 to guard him with their Targets out of Lebâ—nus and about his bed stood 60 valiant men of the valiant of Israel Cant. 3.7 but Christ hath ten thousand times ten thousands Rev. 5.11 and thousands of thousands of Angels to attend him Here is then a greater then Solomon 11. Solomon in regard of his wisdome 1 King 4.29 had a large heart as the sand of the Sea His wisdome is to be observed in deciding the matter between the two women the thing was done in the night 1 King 3. there were no witnesses no probable conjectures favouring the one more then the other the allegations of the mothers both alike no difference
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
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
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
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
alimenta deessent Vendidit autem Christus non paucis in Judaea sed vendebat omnibus ut ab omnibus crederetur omnes regiones venerunt in Aegyptum ad Joseph emere Ejusd lib. c. 7. Nor did Christ sell to a few in Iudaea but he sold to all that all might believe in him as all Countreyes came into Aegypt to Ioseph to buy corn and he sold to them all Hear St. Austin Ioseph's brethren selling him did cast him from them but Fratres vendentes Joseph abjecerunt cum fame tribularentur ad opem illius confugiunt to 4. quaest super libr. Judic sic qui abjecerunt Christum ad cum rursus conversi in to inveniunt salutem when they were pressed with famine they fly to his help so they that rejected Christ turning to him again finde salvation in him And elsewhere the same Father Joseph Joseph à fratribus persecutionem passus ab alienis honoratur Sic Christus Judaeis persequentibus à Gentibus clarificatus est to 4. de 83. quaestion q. 58. persecuted by his brethren is honoured by strangers so Christ the Jewes persecuting him is magnified by the Gentiles And again elsewhere Vivente Joseph non referuntur crevisse filii Israel sed postea quam mortuus est germinaverunt haec in illo Joseph figuâ—ata sunt in Christo completa priusquam moreretur Joseph noster scil Christus pauci in eum crediderunt postquam autem mortuus est resurrexit in universo mundo multiplicati sunt crevere Israelitae i. e. populi Christiani Joh. 12.24 To. 16. de temp ser 84. While Ioseph lived the children of Israel are not said to have increased in number but after his death they did mightily increase This was a figure in Ioseph but it was accomplished in Christ while our Ioseph namely Christ lived on the earth few believed on him but after he was dead and risen again the Israelites that is the Christian people were exceedingly increased in the whole world as he himself sayd Except a corn of wheat fall into the earth and dye it remains alone but if it dye it brings forth much fruit Joh. 12.24 And afterwards Ver. 32. if I be lifted up from the earth I will ' draw all men to me Ver. 33. And this sayes the Evangelist he spake of his death Hear St. Chrysostome As Ioseph went to his brethren to visit them and they neither regarding the Brotherhood nor the cause of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut Joseph ad Fratres abiit invisens eos et illi nec fraternitatem nec adventus causam reveriti sunt sed primo quidem occidere voluerunt postea autem vendiderunt barbaris Ita et Dominus noster advenit invisens genus humanum et suscepta carne dignatus fieri frater noster sic advenit sed ingrati Judaei animarum et corporum medicum occidere conati sunt et opere complerunt animo suo decretam caedem eumque crucifixerunt et isti quidem apprehensum et cruci traditum occiderunt illi autem consultabant quidem sed opere quod consulebant non impleverunt oportebat enim figuram minus habere quam veritatem To. 2. In. genes hom 61. thought first of killing him but afterwards sold him to barbarous people so our Lord came to visit mankind and having taken humane flesh upon him so he came but the unthankful Jews endeavoured to kill the Phisitian of soules and bodies and did actually accomplish this intended murder and these indeed having apprehended him and delivered him to be crucified killed him but those indeed consulted Iosephs death but did not actually accomplish it for it was meet that the type should have somewhat lesse then the truth And so the same Father elsewhere Many things are found alike in Ioseph and in our Lord. Iosephs own brethren layd in wait for him so our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. multa similia in Joseph in Domino reperiuntur Joseph à propriis consanguineis suis insidiis appetebatur sic Dominus Joseph varia tunica exutus est sic Dominus Joseph Ismaelitis est venditus sic Dominus à Juda Pharisaeis Joseph in vacuam cisternam injectus ascendit illaesus sic Dominus in monumento novo sepultus tertio die resurrexit Joseph à fratribus agnitus est Dominus post resurrectionem discipulis est manifestatus Joseph in carcere cum duobus Eunuchis inclusus illis somnia declaravit unus quidem à vulneribus devoratus est alter in patriam suam restituitur Dominus cum duobus latronibus crucifixus incredulum quidem in escam Gehennae transmisit fidelem autem paradisi civem constituit Joseph a best is devoratus nunciatus est tanquam Rex praeconis voce renunciatus Dominus tanquam homo crucifixus est tanquam Deus glorificatus To. 6. ser de negat Petri. Joseph was stript of his party-coloured coat so our Lord. Ioseph was sold to the Ishmaelites so our Lord by Iudas to the Pharisees Ioseph cast into an empty pit came out unhurt so our Lord buried in a new sepulchre rose again the third day Ioseph was made known to his brethren and our Lord after his resurrection was made manifest to his disciples Ioseph being in prison with Pharaohs two Officers declared to them their dreames hanging the one and restoring the other to his Office So our Lord being crucified with two malefactors sent the incredulous one to hell and made the believing thief a Citizen of Paradise Ioseph was sayd to be devoured by some cruel beast and was proclaimed as a King And our Lord was crucified as man but glorified as God Finally hear Prosper Iacob loved Ioseph and God said of his Son This is my beloved Son in whom I am well pleased Matth. 3.17 Jacob diligebat Joseph dicit Deus de Filio hic est filius meus dilectus c. somniavit Joseph somnium narravitque fratribus suis Putabam nos ait ligare gremia in campo surrexit gremium meum erectum est Conversa autem gremia vestra adoraverunt gremium meum Hoc in Christo futuruÌ„ praedixit idem Jacob in benedictione quam acceperata Patre Judah dicente Adorabant te omnes filii Patris tui Rursus alia sacramenta vidit in somnio haec suis fratribus indicavit quasi Sol inquit Luna undecim stellae adorabant me de Joseph nostro Domino Jesu Christo dicitur per prophetam Laudate eum Sol Luna landate eum omnes stellae lumen De praedict Dei part 1. c. 25. Ioseph dreamed a dreame and told it his brethren I thought we were binding sheaves in the field and my sheafe arose and stood up and your sheaves did obeysance to mine Gen. 37.7 This did Iacob foretell to come to passe in Christ while blessing Iudah he sayd all thy fathers children shall bow down unto thee
things that are Caesars and to God the things that are Gods with these sayings he did speedily break those cordes who as man sings to his God Thou hast broken all my bonds asunder Psal 116.16 He goes on Dalilah a third time solicites him and sayes How oft doest thou deceive me Tertio solicitat mulier virum Quousque inquit illudis me Indica mihi in quo infirmetur virtus tua Pene eadem verba Judaei dixerunt Judici nostro Christo Quousque animos nostros tollis Si tu es Christus dic nobis palam Sed Sampson tertio ligari hoc modo permisit Si alligati fuerint ait capilli capitis mei in palo orsorio infirmabor c. quod cum faceret mulier â—idem insidiantes ad te ait Sampson At ille exurgens disruptis omnibus fugatos inimicos prostravit Fit nostro forti Jesu Domino hujusmodi colligatio velut in palo orsorio contextio capillorum Dicunt enim ad Jesum Scripsit nobis Moyses Quod si quis mortuus fuerit non habeus filios accipiat uxorem ejus frater ipsius suscitet semen fratri suo Septem autem fratres erant accipit uxorem fratris secundus tertius Postea vero omnes eam acceperunt sine liberis mortua est mulier in resurrectione aiunt cujus erit uxor Quanto vehementius se ligasse nostrum fortem crediderunt tanto velocius solvit quam intulerant quaestionem filii inquit seculi generant generantur qui autem digni fuerint seculum illud contingere nec nubunt nec nubuntur non enim mori poterunt quia sunt similes Angelis tell me how thou mayest be bound The Jewes spake almost the same words to our Judge Christ How long make you us to doubt If thou be the Christ tell us plainly Joh. 10.24 Sampson suffered himself a third time to be bound on this manner If sayes he thou weavest the seven locks of my head I shall be weak which the woman did and then sayd The Philistims be upon thee Sampson But he rising put his enemies to flight so was Christ used for the Pharisees come and say to him Master Moses said if a man dye having no children his brother shall marry his wife and raise up seed to his brother now there were among us seven brethren and all the younger brethren in order married the wife of the Elder brother and all of them and the woman at last died without issue in the resurrection therefore whose wife shall she be of the seven Matth. 22.24.28 but by how much more strongly they thought they had bound our strong one by so much more speedily he answered the Objection Luk. 20.34 the children of this world saies he marry and are given in marriage but they that shall be Judged worthy of that world neither marry nor are given in marriage for they cannot dye but are like unto the Angels He goes on The hour of Sampsons death was coming Venit hora mortis Sampson Dicit noster Venit hora ut glorificetur filius hominis Nisi enim granum tritici cadens in terram mortuum fuerit solum manet si autem mortuum fuerit multum fructum affert Ibid. and our Sampson said The hour is come for the Son of man to be glorified For except a grain of Wheat fall into the Earth and dye it abideth alone but if it dyes it brings forth much fruit Joh. 12. He proceeds Dalilah being urgent upon him Instante flente mendaciter coram se muliere pusillanimis factus est Sampson usque ad mortem ut nostri figurata actio impleretur dicentis Tristis est anima mea usque ad mortem and weeping before him he was vexed to the death as a Type of that which Christ our Sampson said My Soul is exceeding sorrowful even unto death Mat. 26.38 He adds further Before Dalilah did these things namely Antequam haec fierent misit mulier ad viros dicens Afferte argentum jam enim mihi omnia veraciter indicavit fit certa traditio quam supplevit Judas accepto argento Ibid. before she shaved off the seven locks of his head she sent for the Lords of the Philistins saying Bring the silver for now he hath told me all his minde And receiving the silver she made a certain delivery of him into their hands as Iudas did of Christ He adds Impletur in Sampson per figuram quod in nostro Christo Domino actum est etiam manifeste Nam quod eum accipiens mulier fecit dormire in sinu suo hoc est quod noster fortis Dominus dixit Non expedit Prophetam mori extra Hierusalem Quod novacula adhibita rasit caput ejus hoc est quod eum in loco Calvariae crucifixit Raso capite Sampson discessit virtus noster in ligno pendens clamavit Deus meus quare me dereliquisti Accipientes inimici Sampson ligaverunt eum ferro hoc clavi indicant crucifixi Ib. That was done in Sampson as a Type which was afterward manifestly acted in our Lord Christ for this That Dalilah made Sampson to sleep in her Bosom is that which our Lord said It cannot be that a Prophet should perish out of Jerusalem Luk. 13. That with a Razor she did shave his head was a Type of Christs being crucified in the place called Calvary in the place of a dead mans skull Sampson being shaved his strength departed from him and Christ hanging on the Tree Matth. 27. cryed out My God my God why hast thou forsaken me Sampson was bound in Fetters and Christ was nailed to the Cross He concludes with this One great Miracle Sampson wrought in his death which also our Lord fulfilled Vnum extremum in morte sua Sampson fecit miraculum quod etiam noster Dominus implevit Apprehendens duas columnas super quas totum aedificium ferebatur invocato Deo semel se adhuc confirmari petit atque impetu Spiritus columnas evelleus omne illud aedificium cum populis cadens plures Sampson in morte sua occidit quam in vita sua occiderat Dominus etiam noster manifestius quod ille mystice fecit exhibuit duos angulos mundi circumcisionem scilicet praeputium velut duas columnas in sua morte movens omnem culturam idololatriae subvertit Ibid. Laying hold on the two Pillars which upheld the House on which the Philistins were set calling upon God he desires the renewing of his strength and by the power of the Spirit he threw down the Pillars and so the House and the People falling Sampson slew more at his death then he had slain in his life-time And our Lord did that more manifestly which he did in a mystery for in his death moving the two Corners of the World namely the Jews and Gentiles as two Pillars he destroyed all Idolatry Def. of Perkins p. 472. Hear Wotton As Sampson saved
Amathi in condemnationem Israelis ad Gentes mittitur quod Nineve poenitentiam agente illi in malitia perseverent sic Dominus noster columba vel dolens utrumque enim interpretatur vel quia S. Spiritus in specie columbae descendit mansit super eum vel quia nostris doluit ipse vulneribus vere filius Amathi i. e. veritatis Deus enim veritas est mittit ad Niniven pulchram i. e. mundum quo nil pulchrius oculis carnâ—is aspicimus ut quia Israel audire contempsit totus gentium mundus exaudiat To. 3. in Jon. 1.1 2. so our Lord a Dove or sorrowing for the word signifies both either because the Holy Ghost descended in the likenesse of a Dove and rested upon him Math. 3.16 or because he bore our sorrows Isa 53.4 truly the son of Amittai that is of the truth for God is the Truth is sent to Nineveh the fair that is into the world then which with our bodily eyes we see nothing more beautiful that because Israel refused to hear the whole world of the Gentiles might hear Hear him again The Prophet would fly to Tanshish Voluit propheta fugere in Tharsis non ad certum aliquem locum sed mare ingrediens quocunque fugere festinat De Salvatore autem possumus dicere quod dimiserit domum patriam suam assumpta carne quodammodo de coelestibus fugerit veneritque in Tharsis i. e. in mare seculi istius Ibid. not to any certain place but entring the Sea he hasted to fly any whither But of our Saviour we may say that he left his house and country and assuming our nature he did after a sort fly from Heaven and came to Tarshish that is the Sea of this world Hear St. Chrysostome who glossing upon Matthew 12.41 brings in Christ thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ille servus fuit ego Dominus sum ille è ceto exiliit ego à mortuis resurgam subversionem ille urbi futuram praedicavit ego regni coelestis evangelia vobis annuncio Ninevitae quidem absque signo crediderunt vos autem multa miraculorum signa videtis nec quicquam ante Jonae verba illi audiverunt vos autem per diversa Philosophiae genera educavi Praeterea Jonas tanquam minister ad Ninevitas accessit ego autem ad vos Dominus Creator deveni Illi quidem Barbari erant vos autem inter prophetas innumeros educati De Jona nemo illis praedixit de me plurimi praedixere opera praedicationi consona perspicitis Jonas etiam ne derideretur fugit ego autem crucis patibulum subiturus illusiones vestras laturus ultro adveni Et ille quidem peregrinus erat hominibus illis omnino ignotus ego autem vobis conjunctus secundum carnem ab iisdem oriundus sum progenitoribus In Matth. hom He was a servant I am the Lord he was vomited out of the fish I shall arise from the dead he foretold overthrow to that City I bring the tydings of the Kingdom of Heaven and the Ninevites believed without any sign but ye see many miracles neither heard they any thing before those words of Jonas but I have educated you by divers kindes of Philosophy Besides Jonas came to the Ninevites as a Minister I am come to you your Lord and Creator They were Barbarians ye have been brought up among many Prophets No man had told them beforehand concerning Jonas many have prophesied of me and ye see works answerable to the predictions Jona also for fear of mocking fled I am come of my own accord ready to undergo the death of the Cross and to bear all your mockings And he was a stranger and altogether unknown to those men but I am neerly joyned to you according to the flesh and have the same progenitors with you Hear Hilarius Pictaviensis To him namely to Jonah the Lord compares himself for Jonah Huic se Dominus comparat namque Jonas ventis desaevientibus projectus è navi est devoratus à ceto post triduum vivus emissus non retentus à monstro non cibi conditione confectus sed contra humani corporis naturam integer illaesus in superas auras evadit Hoc potestatis suae signum constitutum esse demonstrat ipse remissionem peccatorum per poenitentiam praedicans de Jerusalem vel Synagoga immundorum spirituum dominante flatu ejiceindus Pilati potestati i. e. seculi judicio tradendus à morte glutiendus post triduum ex ea contra conditionem hominis quem assumpserat non retentus vivus incorrupius emergens Comment in Matth. can 16. col 544. the winds being boysterous was cast out of the ship and devoured by a Whale and after three dayes sent out alive not retained by that monster nor consumed as other meat uses to be but contrary to the nature of an humane body he comes into the open Air entire and without hurt This doth the Lord shew to be a sign of his power preaching repentance for the remission of sins he was to be cast out of Jerusalem or out of the Synagogue by the prevailing power of the unclean spirit he was to be delivered to the power of Pilate that is to the secular judgment he was to be swallowed up of death and and after three dayes contrary to the condition of man which he had assumed not held of death he rises alive and incorrupt Hear St. Basil of Seleuâ—ia Jonas sayes he did rather immitate Christ in suffering evil then preach him in words nor did he in words foretel the burial of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jonas malorum tolerantia Christum est imitatus potius quam verbis praedicarit nec verbis Christi sepulchrum praedixit sed in ceto sepultus post triduum sine noxa redditus omnes docuit mortales immortalitatis januam esse mortem de sepulchro vitam erumpere Orat. 13. Jonas ex navi in ventrem ceti Christus à liguo in sepulchrum transit Jonas pro nautis periclitantibus Christus pro nobis in hoc seculo fluctantibus Jussum est primo ut praedicaretur Ninevitis a Jona sed non ad eos pervenit prophetia nisi post quam eum evomnit piscis Ita prophetia praemissa est ad Gentes sed nisi post resurrectionem Christi non pervenit ad Gentes To. 2. epist 49. ad Deo gratias Praesbyt but being buried in the Whale and after three dayes restored to the free and open air he taught all men that death is the gate of immortality and that out of the grave life breaks forth Hear St. Austin Jonah sayes he pass't from the ship to the Whales belly so Christ from the Cross to the grave Jonah for the mariners being in danger and Christ for us being tossed up and down in this world Jonah had order but the prophesy
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
Rom. 3.1 2 or what profit is there of Circumcision he returns this Answer Very much every way chiefly because to them were committed the Oracles of God But to the Ephesians as Gentiles and consequently to all the Gentiles in them he says At that time namely before they had received the Faith of Christ ye were without Christ being Aliens from the Commonwealth of Israel Eph. 2.12 and strangers from the Covenant of Promise having no Hope and without God in the World And in this respect he says to the Ephesians Ye were Darkness Eph. 5.8 namely while they remained in their Gentilism Thus it was once but how is it now Hear the Apostle Tit. 2.11 The Grace of God hath appeared to all men Rom. 10.12 for there is now no difference in this respect of Jew and Greek Gal. 3.28 but Jew and Greek are all one in Christ Jesus Or if there be any difference between them it is this That Blindness is in part happened to Israel Rom. 11.25 but the Gentiles have their eyes opened Acts 26.18 and are brought from Darkness to Light and therefore the Apostle says to the Ephesians Now are ye light in the Lord Eph. 5.8 and to the Thessalonians Ye are all the Children of the Light 1 Thes 5.5 and Children of the Day we are not of the Night nor of Darkness So that that double sign given to Gideon is here accomplished The knowledg of the Rule of Godliness was given to the Jews and denyed to all the rest of the World as the dew fell on the fleece Judg. 6.38 when all the floor was dry but now it 's granted to the Body of the Gentiles and denyed to the Jews for the generality of them as the whole floor was filled with dew and the fleece is dry Verse 40 Saint Chrysostom takes notice of this difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vetus canticum unius populi finibus circumscriptum erat sed novum per omnem terram incedit ab universo decantatur orbe To. 3. Hom. in Psal 96. The old Song says he was confined in the bounds of one little Country namely Palestine but the new Song goes through the whole Earth and is sung by the whole World Let us Gentiles be sensible of the great Mercy of God shewed unto us in that we who were far are now brought nigh by the blood of Christ We that were once strangers and foreigners Eph. 2.13 1◠are now made fellow Citizens of the Saints and of the Houshold of God We that once sat in darkness Matth. 4.16 and in the region of the shadow of death have had the Light shining upon us How forlorn was our Condition before how great is our Preferment now Harken we now to that Prophetical Exhortation of David O praise the Lord Psalm 117.1 all ye Nations praise him all ye People Time was when the Jews justly contended with us Gentiles for a sole interest in God as the Servants of Abimelech with the Servants of Isaac about those two Wells Gen. 26.20 21 Esek and Situah saying The Wells are ours and the Water is ours so they said God is ours and his Word is ours what have ye Gentiles to do to claim an interest in either Verse 22 At last Isaac's Servants found a Well about which there was no contention and they called it Rehoboth saying God hath made room for us in the Land and so may we Gentiles say Now hath God made room for us in the Church and now we have as deep an interest in God and in his Word as ever the Jews had Fail we not therefore to praise God for his Mercy unto us 3. There is yet another difference in the Administration of this Rule of Godliness scil That it is now more clearly revealed to us then it was to the Jews in the Time of the Old Testament It was then propounded to them in dark Types and obscure Prophesies but to us the Types are vanished and the shadows are fled away so that we may with open face behold the Glory of God 2 Cor. 3.18 Saint Paul takes notice of this difference To this day says he remains the Vail untaken away in the reading of the Old Testament Verse 14 which Vail is taken away in Christ. And this is noted in that The Vail of the Temple was rent in twain from the top to the bottom Matth. 27.51 at the Death of Christ and elsewhere he says The Mystery was kept secret since the World began Ro. 16.25 26 but is now made manifest and made known to all Nations And so Saint Chrysostome The Writings of the Prophets says he are like Riddles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aenigmatibus similes sunt prophetici libri multisque difficultatibus obseptum est vetus Testamentum nec faciles intellectu sunt libri facilius autem dilucidius est Novum To. 3. de Prophetiar obscurit Homil. 1. Gratia novi Testamenti in lege velabatur in Evangelio revelatur Tom. 8. in Psal 144. In Vetere Testamento novum latet in nove vetus patet To. 4. quaest in Exod. q. 73. Testamenta eadem sunt in vetere in novo ibi obumbrata hic revelata ibi praefigurata hic manifestata non solum enim sacramenta diversa sunt sed promissa ibi videntur temporalia proponi quibus spirituale praemium occulte significatur hic autem manifestissime proponuntur spiritualia aeterna Tom. 4. super Numeros q. 33. Quae in Veteri Testamento minus perspicua sunt jam nunc illustrata solvuntur quae umbris adhuc futurarum rerum opacabantur jam factarum luce manifestantur To. 6. Cont. faust l. 13. c. 10. and the Old Testament is hem'd in with obscurity and the Books of the Old Testament are not easie to be understood but the New Testament is more easie and clear And so Saint Austin The Grace of the new Testament was vailed in the Law and is revealed in the Gospel And again In the old Testament the new lyes hid in the new Testament the old is laid open And again The Testaments are the same saies he in the old and in the new but there shadowed here revealed there prefigured here manifested for not alone the Sacraments are divers but also there temporal promises seem to be propounded by which the spiritual reward is in an hidden way signified but here Spiritual and Eternal rewards are most manifestly set forth And again ' The things which are lesse Perspicuous in the old Testament are illustrated and cleared now and the things that were darkned with the shadowes of things to come are manifested by the light of the things already done To this which hath been said as a ground of the foregoing difference I shall add 4. Another and that the last difference in the administration of this rule of godlinesse which is that
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
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
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
stand and by those words In whom that is Rom. 5.2 Eph. 3.12 by which Christ we have access with confidence by the Faith of him Then he proceeds to shew in respect of whom Christ is thus a Door namely That Christ is onely the Door by which the Sheep enter into that Fold of those Sheep which are known onely to their Lord namely Tantum est ostium per quod oves ingrediuntur in illam caulam earum ovium quae Domino suo tantum sunt notae h. e. in Ecclesiam invisibilem ad beneficia illa Christi remissionem peccatorum vitam aeternam participanda Fieri quidem potest ut oves quaedam larvatae scil hypocritae ingrediantur in Ecclesiam istam visibilem suo tempore rursus ex ea ejiciendae sed oves vera nullae ingrediuntur in Ecclesiam invisibilem nisi per ostium Christum h. e. per Christum vera fide apprehensum into the invisible Church and to partake of those benefits of Christ Forgiveness of sins and Eternal Life It may indeed come to pass that some counterfeit Sheep namely Hypocrites may enter into the visible Church to be again in their time cast out of it but no true Sheep enter into the invisible Church but by Christ this Door namely by Christ apprehended by Faith He further makes enquiry According to what nature it agrees to Christ to be this Door and he answers Christ indeed Christus quidem ut Filius est Dei ostium est primum sed non ea tantum ratione verum etiam ut homo est ostium vocatur Ita enim decretum est ab aeterno ut Christus Deus homo simul sit ostium Ergo oportet quoque homo sit nec id tantum sed oportet quoque sit homo crucifixus as he is the Son of God is this Door at the first hand but yet he is called the Door not in that respect onely but also as he is Man for so it was decreed from all Eternity That Christ God and Man together should be this Door It was therefore necessary that he should also be Man and not that only but it was also necessary that he should be Man crucified He is therefore this Door Ergo ostium est quà filius est Dei crucifixus in humana natura as the Son of God crucified in his Humane Nature And this he confirms by this Argument Ira Dei in peccatum praeclusit nobis omnem aditum in coelos nosque conclusit sub peccato damnatione Crux autem Christi est quae ita satisfacit justitiae ut etiam promereatur gratiam misericordiam The Anger of God against Sin hath shut up against us all enterance into Heaven and hath shut us up under sin and damnation but it is the Cross of Christ that is his Death upon the Cross which so satisfies the Justice of God that it also merits for us Grace and Mercy Finally whereas he had said before That Christ is here said to be the Door chiefly in respect of the Pastors he now adds There is no other passage into Christs Sheepfold Non est alius in ovile Christi introitus quam unicum hoc ostium fieri quidem potest ut fures suffodiant sibi foramina per quae subingrediantur in ovile sed ostium nullum aliud est in ovili nec verus unquam Pastor per aliam viam ingressus est c. but this onely Door It 's possible indeed that Thieves may dig holes into this Sheepfold and so steal in privily into it but other Door in the Sheepfold there is none nor did ever any true Pastor enter by any other Way then by Christ alone In which respect St. Paul says And I Brethren when I came unto you 1 Cor. 2.1 came not in excellency of speech or of wisdom that is I came not in privily upon you to steal away your mindes and to withdraw you from the sincerity of the Cross of Christ For I determined to know nothing among you save Jesus Christ and him crucified And thence finally he infers Ingreditur ergo per ostium Pastor cum nihil profitetur aut praedicat nisi solum Christum tumque crucifixum The Pastor therefore enters in by the Door when he professes and preaches nothing but Christ and him crucified Jansenius thus renders the sence of this passage I am the door of the sheep that is I am he by whom the sheep have an entrance to the fellowship of the people of God an accesse to the Father Ego sum ostium ovium i. e. is per quem oves aditum habent ad consortium populi Dei accessum ad Patrem salutem veram dum scilicet in me credunt meisque praeceptis obtemperant c. Concord c. 79. Joh. 6. and true salvation namely while they believe in me and obey my praecepts for no man saies our Saviour comes to the Father but by me Let the Ministers of God learn hence how to come to the sheep-fold namely no otherwise then by Christ that is let us with St. Paul 1 Cor. 2.2 determine to know nothing among them save Christ and him crucified that we may be able to say with him 1. Cor. 1.23 We preach Christ crucified Thus we shall endear our selves to them in a due and warrantable way for thus shall we be indeed instruments of Gods gracious providence for the building of them up for the comforting of them and the furtherance of their everlasting happinesse There is no other way whereby we can more effectually comfort men then when we thus bring them to Christ as the door of the sheep Let us all learn to make account of Christ as the door of the sheep and promise not to our selves an accesse to God nor to the good things of God otherwise then by Christ going to God by prayer let us go to him by Christ praying to Him in the name of Christ so we shall be sure to speed our blessed Saviour himself hath given us assurance in this kinde Whatsoever you ask the father in my name saies he Joh. 16.23 he will give it you Expect we forgivenesse of sin righteousnesse life everlasting Expect them all through Christ through him they are all attainable In him we have redemption saies the Apostle Eph. 1.7 Eph. 4.32 even remission of sins God for Christs sake hath forgiven you saith the same Apostle Rom. 6.23 And again Eternal life is the gift of God through Jesus Christ our Lord. Dream we not of any other door by which to have an entrance to God or to the obtaining of any good Pray not to God in the name of any Saint or Angel trust not to the merits of our own good works or the supererogatory works or sufferings of others Own we Christ as the onely door hear and believe the encouragement which our Saviour gives us I am the door
against the Disciples of the Lord making havock of the Church and haling men and women to prisons But Christ meets him in the way to Damascus and enters into his Soul and now having Communion with this Light he is directed to better courses of a Wolf he becomes a Sheep yea a careful Shepherd Gal. 1 23 He preaches the Faith which once he destroyed He tenders the Flock of Christ of which formerly he had made havock And so we may see it to have been with others 5. Light is a pleasant thing Eccles 11.7 Truly the Light is sweet says Solomon and it 's a pleasant thing for the Eye to behold the Sun And Prov. 15.30 The Light of the Eyes rejoyces the Heart says he And hence Light is put for Joy Light is sowen for the righteous Psalm 97.11 and Joy for the upright in Heart And thus doth Christ resemble the Light as Jansenius well observes We shall says he rightly understand That Christ doth call himself the Light of the World Recte intellexerimus Dominum se vocare lucem mundi quod per suum Evangelium salutiferum nuncium afflictas omnium mentes venerit exhilaraturus Ibid. because he came to exhilarate the afflicted mindes of men by his Gospel and the Tydings of Salvation And therefore the Angel bringing news to the Shepherds of the Birth of Christ calls it Tydings of great Joy Luke 2.10 11 John 14.16 which shall be to all Nations And therefore calling the Holy Ghost another Comforter he implies That he himself is a Comforter And indeed there is not any affliction either of body or minde under and against which we may not finde matter of comfort in Christ as might be shewed in Particulars Hence we may learn sundry things 1. See the fearful folly of which they are guilty that refuse to accept of Christ when he is offered and offers himself to them in the Word and Sacraments it is thus with many haply might they have him upon their own terms might they keep him and the World together might they keep him and their sins together they would be perswaded easily to accept of him but the case so standing that they cannot keep both together they bid adieu to Christ Oh the folly of these men for now they rejecting Christ refuse to accept of Light and choose rather to live in the dark and how shall they avoyd stumbling and falling And when crosses and afflictions betide them where shall they finde comfort to uphold them while they refuse Christ in whom alone all comfort stands who shall wonder if such as these fall into despair who shall wonder if such in extremity of sorrow offer violence to Nature and prove cruel to themselvs 2. See how comfortable the condition of them is that have an interest in Christ that can say as the Spouse I am my welbeloveds and my welbeloved is mine Cant. 2.16 see the great good that accrews to them by him for he is the light and therefore Christ being yours the light of the world is yours he is yours to whom it belongs to expel the darknesse of ignorance out of your mindes and doubt not but he will do it not all at once but by degrees Having him ye shall walk surely and safely ye shall be secured against falling and stumbling ye shall be guided and directed by him in the ordering of your steps Having him ye shall be sure in him to finde comfort against all distresses which may happen to you whether in body or in minde against Satan he hath vanquisht him in himself and he will tread him under your feet against the world Rom. 16.20 Joh. 16.33 Christ hath overcome it for you against your sins Christ hath satisfied Gods justice offended by them and obtained your pardon for He dyed and is risen again Rom. 3.34 and makes intercession for you at Gods right hand against all breaches between God and you Rom. 5.10 for Ye are reconciled to God by the death of his Son against the curse of the Law for Christ hath redeemed you from it Gal. 3.13 being made a curse for you against death 1 Cor. 15.57 for through Christ ye have victory over it And the like in all the rest how happy then is the condition of such 3. Let us learn by Christ to keep our selves unspotted in the worst times in the worst places so did Christ so let us do or at least endeavor to do Gen. 6.9 Job 1.1 It was the commendation of Noah that he was an upright man in that generation when all flesh had corrupted their way and of Job that he feared God and eschewed evil in the Land of Vz thus were these men as the fish that remain fresh in the salt Sea and as the Stars that shine clearest in the dark night and thus let us endeavour that it may be with us Phil. 2.15 according to that exhortation of Saint Paul Be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation 4. Let us learn not to contemn and despise Godly Christians between whom and us there is never so great distance in outward respects though they be poor and we rich they despicable we honourable c. yet despise them not but own them as brethren and give them the right hand of fellowship remembring that as the benefit of the light belongs in common to all creatures so the benefit of Christ to all Christians Gal 3.28 and though in worldly respects there be never so great difference between us and them yet in Jesus Christ we are all one 5. Are we in our places Lights communicating Light to others instructing them in the knowledge of God and of Christ Joh. 1.9 guiding them by the light of our example yet let us walk in all humility remember that Christ alone is that true light enlightening every man that comes into the world and if we be Lights we are but enlightned Lights and the light which we impart unto others we have it not of our selves but from Christ the light of the world Why then should we be proud 1. Cor. 4.7 Remember the argument of the Apostle What hast thou saies he which thou hast not received that is nothing and if thou hast received it namely all that is good why doest thou boast 6. If we want light let us seek to Christ for it who is this great light of the world finde we darknesse remaining in our minds seek to Christ and desire him to dispel it Psal 119.18 and to set up the light of knowledg in us praying as David Open mine eyes that I may see wondrous things out of thy Law find we our selves to sit in the darknes of affliction and sorrow and desire we the light of joy and comfort whether shall we seek for it but to Christ the Fountain of Light and here we cannot miss
to oppose Christ not in Himself not in his Religion not in his Ordinances not in his Members If we do such opposition will cost us dear no other then our ruine can be the fruit of it As we therefore love our selves let us desist 5. Let us cast our selves upon Christ for Salvation so shall we be impregnable against all opposition 6. Let us Gentiles praise God for his mercy giving his Son to dye for us by which he hath taken away the Law of Commandments contained in Ordinances and so breaking down the middle wall of partition and by his Resurrection making him the chief corner-stone by whom it comes that we Gentiles who were once farre off are now made neer and become fellow-citizens of the Saints and of the houshold of God CHAP. XV. Christ and the Sun CHrist our Saviour is set forth to us under this notion as in that Prophesy of Malachi unto you Mal. 4.2 that fear my name shall the Sun of righteousnesse arise In which place as is acknowledged by all Interpreters promise is made to the godly of the coming of Christ in the flesh And so Saint John sets out the Church as a woman clothed with the Sun that is Rev. 12.1 with Christ And the resemblance holds in many particulars 1. The Sun hath no spots though the moon may have so the Church and the members of it have impurity remaining in them for the work of Sanctification is onely begun in this life and the height of a Christian while he lives in this world is onely a progresse towards perfection of Holinesse Of a Christian while he lives here its true that the Apostle saies The flesh lusts against the Spirit Gal. 5.17 and the Spirit against the flesh therefore while we live here we have a mixture of flesh and spirit old and new man corruption and grace Gen. 25. as Rebeccah had two contrary Nations in her womb we must so long as we live give our selves to the exercise of Mortification Col. 3.5 Mortifie your members that are on the Earth that is corruption Therefore there are remainders of impurity in the best men which is the subject of this mortification And while we live here we are tyed to that precept Grow in Grace 2 Pet. 3 18 therefore the work of Grace and Holinesse is imperfect in us all for perfection and growth are inconsistent Finally it s most true that Saint James saies Jam. 3.2 In many things we offend all therefore there are in us remainders of impurity Thus is it with the best men But with him it s farre otherwise He was and is holy Heb. 7.26 1 Sam. 2.2 harmless undefiled Considered as God he is infinitely holy incomparably holy There is none holy as the Lord. So its true of him that Saint John saies 1 Joh. 1.5 He is light and in him there is no darkness Considered as man he is perfectly Holy the Holy Ghost Sanctified the womb of the Virgin and stopt the course of Original sin that it should not diffuse it self to the Humane Nature of Christ therefore he is called That Holy thing Luk. 1.35 and hence it was that His Life was sin-lesse so that he could appeal to his enemies Which of you convinces me of sin 2. The Sun drives away darknesse and enlightens the World so doth our blessed Saviour by his Gospel outwardly and by his Spirit inwardly drive out the darknesse of ignorance and enlighten our mindes savingly to know God and the things that concern our everlasting happinesse Joh. 1.9 He is the true light saies Saint John that enlightens every man that comes into the world And of him Saint Paul saies 2 Tim. 1.10 who hath abolished death and hath brought life and immortality to light by the Gospel 3. The Sun enlightening the world cheeres man so doth Christ giving us the knowledge of God cheer and comfort us 4. The Sun gives as light so heat and warmth to the creatures on the earth and so is an instrument to further their growth So Christ warmes our hearts by the expressions of his love unto us Who that is so much as ingenuous hearing or thinking what Christ out of his love to us hath done or suffered for us hath not his heart burning within him who doth not grow in love to God to Christ to his Brethren in this respect To be sure this Love of Christ hath an aptness to produce these effects in us We hear the inferences that that beloved Disciple made in this kinde We love him 1 John 4.19 because he loved us first And If God hath so loved us Verse 11 we ought also to love one another And Saint Pauls serious consideration of Christs Love so warmed his Heart that he doubted not to pronounce that dreadful sentence If any man love not the Lord Jesus Christ 1 Cor. 16.22 let him be Anathema Maranatha 5. The Sun purges the Earth Water and Ayr by exhaling and drawing up the Mists and Fogs that are in them so doth Christ sanctifie the Soul and purge the Heart This is attributed to Christ Eph. 5.26 That he might sanctifie and cleanse it He that is Christ It that is the Church And again Sanctified in Christ that is 1 Cor. 1.2 sanctified by Christ Hence we may learn sundry things 1. That Christ is fit to be a Saviour to us and an High Priest for us in that he was and is so transcendently pure unspoted Heb. 7.26 for such an High Priest it became us to have who was holy harmless undefiled had he been in any degree polluted with corruption and defiled with sin he had been so far from having been a meet Saviour for us that he should have needed some other to have been a Saviour for him or he should have needed to have offered sacrifice first for his own sins Verse 27 and then for the peoples as it was with the Levitical Priests Nor had he been fit to have been a Sacrifice for us for all the Creatures that were to be sacrificed under the Law were to be without spot and blemish But behold he is transcendently pure then was he an Alsufficient Saviour Priest and Sacrifice 2. See what a Gift Christ is surpassing all other Gifts that God gives to the Sons of men for behold the great conveniencies that accrue to us by him To know God and Christ how great a benefit is it John 17.3 for this is Life Eternal To have comfort under all the saddest accidents that can befall us how desirable is it And to be made holy and pure what a conveniency is it for without it the beatifical Vision of God is not to be expected Without it says the Apostle we cannot see God Heb. 12.14 and having it we cannot miss of it Matth. 5.8 for says our Saviour The pure in Heart shall see God Behold all these we have from Christ this Sun of
Bodily death saies he prevailed for a time that it might be overcome for ever Death was overcome because he rose from the dead And as it was with the malice of Christs enemies against him so is it with the malice of the enemies of Christians against them that is also vain and impotent they threaten they torment they put to death and now they hope to strike fear into their hearts but all in vain so that its with them according to that of the Poet The plain Country-man sayes he expects when the River should run it self dry Rusticus expectat dum defluat amnis at ille labitur labetur in omne volubilis aevum Horat. epist l. 1. ep 3. Torreantur Martyres rident feriuntur gaudent occiduntur ecce triumphant quia jamdudum mortui peccatis mortui mundo insensibiles facti nec minas nec tormenta nec mortem sentire potuerunt quid mirum mortui erant Ibid. but it continues still to run and is never empty And so it is here as Saint Bernard excellent-expresses it Let them seek to terrifie the Martyrs they laugh at them they are stricken and rejoyce they are killed and behold they triumph because being long since dead to sin and dead to the world and so being made insensible they could not feel either threatnings torments or death and no marvel for they were dead Well may we therefore be comforted against all the malice of enemies considering it is so weak and well may enemies in this respect be ashamed to go on in such malicious courses wherein they shall but shew their teeth and all to no purpose IV. The Vine is bound or tyed up 4. Ligatur Vitis Quis vincula vitis nostrae non videat Primum obedientia fuit factus obediens usque ad mortem Phil. 2.8 Erat subditus illis Luc. 2.5 Ne eos scandalizemus c. da ïis pro me te Matth. 17.27 Secundum uterus Virginis Tertium in praesepio fuit quando ejus membra pannis involuta virgo mater alligabat pedes manus cruraque stricta cingebat fascia Quartum fuit funis quo ligabatur cum caperetur Joan. 18.11 Quintum fuit quo ligabatur ad columnam cum flagellaretur Necâ—on ipsa flagella quae corpus ipsius circuibant non incongrue possumus vincula appellare Sextum fuit corona ejus spinea cum magna amaritudine amabile illud caput amplectens Septimum fuit quo ligatus fuit in cruce nempe ferreum Ib. c. 4. Who sees not the bonds of this our Vine The first was obedience He became obedient even to death Phil. 2.8 He was subject to his Parents Luk. 2.51 He was subject to Caesar Matth. 17.27 The second was the womb of the Virgin The third was in the Manger when his Virgin-mother bound up his body wrapped in cloathes and compass'd in his feet hands and legs with a swathing-band The fourth was the rope with which he was bound when they took him in the Garden The fifth was that with which he was tyed to the Pillar when they scourged him and yet we may withall not unjustly call the scourges themselves which compassed his body bonds The sixth was the crown of thorns with great bitternesse embracing that lovely Head The seventh was that of iron which fastened him to the Cross namely the nailes See here the greatnesse of Christs Humilation and consequently of his love which drew him to such a condescent Most devout and pious is Saint Bernards meditation on this particular in which by an Apostrophe turning his Speech to Christ he thus expresseth himself O King of Kings what hast thou to do with bonds O Rex Regum quid tibi vinculis Ligantur vites ne si jaceant in terra aut minuantur aut corrumpantur fructus earum Incorruptibilis autem fructus fuit tuus est quare ergo ligaris Bene Rex quidam cum percussus humana sagitta peteretur ut se ligare permitteret donec excideretur quia levissimo motu mortem posset incurrere Non decet inquit Regem vinciri libera sit Regis semper salva potestas O Deus Deorum quantum ergo derogatum fuit libertati potentiae tuae tu ligaris adeo vinculis qui solus ligandi solvendi potestatem habes Sed propter misericordiam tuam ligatus es ut nos â miseriis nostris faceres absolutos Admiror Domini Jesu admirando deficerem nisi quod liquido cognosco te prius in corde charitatis nexibus fuisse constrictum qui ad deteriora vincula sufferenda te leviter attrahere potuerunt Gratia sit vinculis tuis bone Jesu quae nostra tam potenter diruperunt Ibid. Vines are bound up least if they should lye on the ground their fruits should be diminished or marred But thy fruit was and is incorruptible and therefore why art thou bound A certain King being wounded with an Arrow when he was desired that he would suffer himself to be bound till the head of the Arrow might be cut out because the least stirring would endanger his life returned this fitting answer It becomes not a King to be bound a Kings power must be free and alway entire Therefore O God of Gods what'a derogation is this to thy liberty and power Thou art bound with so many bonds who onely hast the power to bind and loose But it is for thy mercies sake that thou art bound that thou mayest set us free from all our miseries I wonder at it O Lord Jesus and with wonder should faint but that I certainly know that thou wast first tyed with the cords of love in thy heart by which thou mightest more easily be drawn to the enduring of these worser bonds Thanks to thee O good Jesus for these thy bonds which have so powerfully broken all ours And why should any of us think much to undergo bonds for the cause and glory of Christ seeing he hath first for our good and Salvation undergone so many bonds what are we in comparison of him the Lord is bound for the servant and shall the servant think much to be bound for the Lord he by his bonds hath sweetened all ours and taken away the bitternesse of them V. The whole body of the Vine seems more deformed then the high and strong trees 5. Totum corpus altis arboribus robustis deformius invenitur quasi penitus inutile videtur abjectum nec ipso aspectu amabile aut usui accomodatum Sic fuit in corpore Christi secundum illud Prophetae Isa 53.2 Non est species ei nec decor vidimus eum non erat conspectus c. Quid apertius Et vere talis erat in oculis carnalium qui tantum carne noverunt intueri Et hoc probare possumus apertis rationibus primo per compassionis affectum dein per passionis defectum Quis nesciat hominem circa amicum