Resemblance holds excellently between Christ and the Head of the natural Body and that in sundry Particulars 1. The Head hath conformity of Nature with the Body and the Members of it else it 's a Monster It were a strange sight to see an Head and a Body like the Image which Nebuchadnezzar saw in his Dream Dan. 2.32 33 His Head of fine Gold his Brest and Arms of Silver his Belly and Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay It were altogether ridiculous to see a Painter to joyn an Horses Neck to a Mans Head Humano capiti cervicem jungere equinam Pictor si velit c. Horat. de arte Poetica We see therefore that it 's always so such an Head such a Body Head and Body of the same nature It is easie to see in Christ such conformity of Nature with his Church We are partakers of flesh and blood Hebr. 2.14 and he partakes of the same so that it is most true even in this respect that the Apostle says Verse 11 16 Both he that sanctifieth and they that are sanctified are all of one for He took not the nature of Angels but he took the seed of Abraham Nor is it otherwise with Christ now since his Resurrection in this respect then before his Death for even after he was risen from the dead he could say of himself Luke 24.39 Behold my Hands and my Feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me to have And as he took Humane Nature into Unity of Person with himself so he doth in some sort communicate unto us and makes us partakers of his Divine Nature 2 Pet. 1.4 which is not so to be understood as it the Divine Nature and Essence were transfused into us but that the manifold Gifts and Graces of God which are in God nothing but his Essence are imparted unto us in our proportion So Paraeus expounds it We are made Partakers of the Divine Nature Non transformatione naturae humanae in divinam sed participatione donorum quibus conformes efficimur divinae naturae In loc not by a Transformation of the Humane Nature into the Divine but by a Participation of Gifts by which we are conformed to the Divine Nature And so Zâ—nchy Id est divinarum perfectionum sapientiae bonitatis sanctitatis similium quibus donat electos Deus De nat Dei l. 2. c. 2. q. 1. He hath made us Partakers of the Divine Nature that is of those Divine Perfections of Wisdom Goodness Holiness and the like which God gives to his Elect. And this in both kinds the Ancients will have to be shadowed out by that which befell Adam in the Creation of Eve when God took a Rib out of Adam Gen. 2.21 and closed up the flesh in stead of it Costa robur significat divinitatis caro infirmitatem humanae naturae The Rib say they signifies the strength of the Divinity the Flesh the infirmity of Humane Nature So there is a conformity of Nature between Christ and the Church as there is between the Head and Members of the natural Body 2. The Head hath the same Soul with the Members and not the Head one by it self and the Body another one Soul quickens and enlivens Head and Members onely the Head is the proper seat of it and from thence it exercises all its operations for the guidance and government of the whole Body and all the Members of it As a King in his Kingdom so is the Soul in the Body The Kings ordinary residence is in his chief City the Metropolis of his Kingdom but yet he exercises his Authority for Rule and Government not there onely but also throughout his whole Kingdom sending out his Edicts and Proclamations from thence through all the parts of his Dominions So though the Soul hath the Head for its special place of residence yet the same Soul that guides the Head guides the Hand also in working and the Feet also in going It 's so here The same Spirit that is given to Christ is given also to Christians See what the Prophet says of Christ Isai 61.1 The Spirit of the Lord God is upon me And Saint Paul says of all Christians We have received the Spirit that is of God 1 Cor. 2.12 The same Holy Ghost Matth. 3.16 that descended upon Christ in his Baptism in the likeness of a Dove descended also on the Apostles in the day of Pentecost in the likeness of fiery cloven Tongues Acts 2.3 4 and the same is given to all even to the meanest Christians Eph. 1.13 14 and received by them as the earnest of their inheritance The Holy Ghost is that Vnction 1 John 2.20 Psalm 45.7 which we have received from that Holy One and that Oyl of gladness with which himself was anointed though herein Christ hath a double pre-eminency he is in Christ first and principally not in us but at the second hand Psalm 133.2 and by his means as the holy Oyl was first poured on the Head of Aaron and thence descended to his Beard and so to the skirts of his garments And to Christ this Spirit is given not by measure but to us in measure and in different proportions according to our several stations in the Church as the Apostle saies To every one of us grace is given according to the measure of the gift of Christ. So that its most true Eph. 4.7 that the holy Psalmist sings Prophetically of Christ and to him God even thy God hath annointed thee with the oyl of gladness above thy fellowes for it pleased the Father Joh. 1.16 that in him all fulnesse should dwell as befitting the head and of his fulnesse we have all received as members from the head 3. The head and members aim at the same end the conservation of the whole person this the head plots for and this the several members in their several places endeavour and seek for It s so here the whole study of Christ and of the whole Church is for the same end which is the Eternal glory and happinesse of whole Christ Mystical consisting of Christ and the whole Church This was the care of Christ the head Those which thou gavest me saies he I have kept Joh. 17.12 And again Father I will that they may be with me Ver. 24. where I am And to this end he sticks not at the enduring of any indignities but became obedient to death Phil. 2.8 even the death of the Cross And this no lesse is the care of every godly and true-hearted Christian See it in St. Paul for himself I press towards the mark saies he Phil. 3.14 for the price of the high calling of God in Jesus Christ And so was he minded in respect of others Brethren saies he my hearts desire and prayer
to God for Israel is Rom. 10.1 That they may be saved 4. The head must be joyned and united to the body separate the head from the body and it s no longer an head to that body separate the members from the head and they are no longer members to that head Now such an union there is between Christ and his Church the neerest that can be so that Christ and all godly Christians make one Christ mystical as vine and branches husband and wife as the building and the foundation A true and real union it is not imaginary Eph. 5.32 yet unexpressible its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery It s an union finally indissoluble nothing can prevail against it no not death it self which is yet of force to part between friend and friend between husband and wife yea between soul and body but at no hand can it separate between Christ and a Christian When in the death of our blessed Saviour there was a separation made between his soul and his body the soul going to paradise and the body to the grave yet still the union remained firm between the Divine Nature and the Humane the Divine Nature remaining in firm union with the soul in Heaven Lib. de fide and with the body in the grave as Damascen excellently So is it here when in death there shall be a dissolution of our natures yet the union remaines firm between Christ and a true believer the soul is not by death severed from Christ nay whereas in the time of this life the soul enjoyes Christ onely by faith after death it shall enjoy him fully 1 Cor. 13.12 immediatly and by sight Now I see darkly saies the Apostle as through a glasse but then face to face And this enjoying of Christ the Apostle makes to be a consequent of his dissolution Phil. 1.23 I desire saies he to be dissolved and to be with Christ Yea even the body of the b liever even in death remains in union with Christ therefore they are said to be fallen asleep in Christ 1 Co◠15.18 and this is the ground of the raising of it up at the last day 5. The head is set above the rest of the body and all the members of the body are under the head It were a monster to see a body wherein the head should stand in the place of the feet and the feet in the place of the head It s so here Christ is set above all and all subordinated to him the Apostle can tell us That God hath given him to be the head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.22 Eph. 5.23 24. over all things to the Church And again Christ is the Head of the Church therefore the Church is subject to Christ So that it belongs to Christ to rule and bear sway and to us to obey 6. The head conveys life and motion to all the members and so doth Christ to the Church and to all Christians hear we our Saviour speaking to this purpose Without me saies he ye can do nothing hear we St. Paul Joh. 15.5 Gal. 2.20 Now I live yet not I but Christ lives in me and the life that I live I live by the faith of the Son of God And again Phil. 4.13 I am able to do all things through Christ that strengthens me Hence we may learn divers things 1. The dignity and excellency of the Church and all the true members of it all godly Christians we may sing with the Psalmist Psal 87.3 Glorious things are spoken of thee O thou city of God for there is not any even the meanest member of the Church even then when the Church is most afflicted but he is a member of Christ united to him and having communion with him as members of the natural body have with the head And this is no small honour and advancement which is bestowed upon us in this respect for he to whom as to our head we are thus united is a most glorious person God over all blessed for ever Rom. 9.5 Psal 93.1 Rev. 4.10 11 clothed with majesty as with a garment before whom the Angels cover their faces And the twenty four Elders fall down before him and cast their crownes before his throne and say Thou art worthy O Lord to receive glory honour and power On the other side we of our selves are poor creatures dust and ashes as Abraham said of himself Gen. 18 27 2 Sam. 9. ◠dead dogs as Mephibosheth said of himself and in the account of men 1 Cor. 4. the filth of the world and the off-scouring of all things Wonderful odds between Christ and us and yet that we should be brought into so near an union and communion with him he to be our head and we his members who can sufficiently wonder at such advancement 1 Sam. 18. well may we say as David Seemes it to you a small thing c If a King riding in his triumphant Chariot in all state through the streets of his City should cast his eyes upon some malefactor justly for some heinous offence condemned to death and now upon the hurdle drawing towards the place of execution if he should now stand still cause him to rise from his hurdle pardon his offence give him his life appoint him to be clad in Royal apparel take him into his Chariot and so make him sharer with him in his worldly glory would any sleight it as an ordinary passage would it not ravish any man would not any man confesse it to be rare and singular preferment But all this is nothing to this in hand we were in as ill case and as base by nature as any malefactor living in a daily expectation of everlasting death and all the Kings of the earth are nothing to Christ nor is their glory any thing in comparison of his they are finite creatures he is the infinite Creator their glory is imaginary transitory finite his is substantial eternal infinite And he is God equal with his Father and therefore though our union and fellowship be at the first hand with his Humanity yet it s also at the second hand with his God-head and consequently with the Father and Holy Ghost Oh rare honour Oh excellent condition of believers the lustre of it would certainly dazle the eyes of worldlings if it were external but its inward and spiritual and covered oft with a vail of weaknesses and external basenesse and therefore the world knowes it not and therefore it despises and tramples us under foot But howsoever it s yet true that Solomon saies Prov. 12.16 the righteous man is more excellent then his neighbour St. Paul with his iron chains in a better condition then Agrippa in all his Pompe poor Lazarus lying at the rich mans gate craving the scraps for his relief then the rich glutton himself faring deliciously every day and clad in purple The poorest Christian slave serving in the
destruction and overthrow of all his Churches enemies what comfort then can they want that have such an head what calamity can come in the way so great against which this relation between Christ and us as between head and members may not abundantly comfort us 4. Let enemies of the Church be hereby admonished not to go on any longer to molest and afflict godly and conscientious Christians to plot and act mischief against them They are Members of Christ and Christ is their Head and what ye do against them ye do against Christ So when Saul afterwards blessed Paul went on as a Wolf of the Evening to trouble the Christians our Saviour though in his own Person out of the reach of his malice cryed out Why dost thou persecute me Acts 9.4 Saint Austin observes well upon that place That our Saviour said not Non dixit Sanctos meos aut Servos meos sed Quid me persequeris i. e. membra mea caput pro membris clamabat Vocem pedis suscipit lingua quando forte in turba pes contritus dolet clamat lingua Quid calcas me non dicit Pedem meum sed se calcari dicit quam nemo tetigit pes autem qui calcatur non separatur à lingua In Psal 31. My Saints or My Servants but Why dost thou persecute Me that is my Members the Head cryed out for his Members So the Tongue takes up the complaint of the Foot If the Foot being by chance trod upon in a Croud be put to pain the Tongue complains Why do you tread upon me It says not My Foot but Me which no man touched but the Foot that is trod upon is not severed from the Tongue And so your hostility is not terminated upon a meer man who haply is meek under the effects of your cruelty and out of charity prays for you That your sin may not be layd to your charge but it lights upon a jealous and angry God the Head of the Church who takes it deeply to heart That his faithful Servants the Members of his Mystical Body should be so infested and wronged 2 Thes 1.6 and with whom it 's a righteous thing to recompence Tribulation to them that trouble them And he is able to do it for he is as Man so God and therefore infinitely able to confound the stoutest of Enemies And see in experience of all Times if it hath not been so See if the proud and fierce Enemies of the Church while they have plotted and acted Cruelties against the Church have not done it to their own confusion as not being able to stand against Christ the Head of the Church Look upon Dioclesian Maximinianus Maxentius Licinius Julian c. whom the Ecclesiastical Histories set forth as cruel Enemies against the Church and in them all we shall finde it to be true Psal 34.21 that the Psalmist says They that hate the righteous shall be desolate And again Confounded be all they that hate Sion 129 4 5 They shall be as the grass on the house-top which withers before it grows up c. Be advised therefore as ye love your selves to desist and proceed no further 5. Let all that profess themselves Members of Christ learn so to carry themselves to Christ as to their Head and that in three things 1. Let us be obedient unto Christ and subject to his Government and guided by him in all things So are all the inferior Members of the natural Body subject unto the Head and guided and ordered by it So ought we therefore to be to Christ who is our Head and the Church his Body and we all Members in particular Nor takes he this Honor unto himself to be an Head to us and over us but God hath given him to be the Head over all things to the Church Eph. 1.22 he hath appointed him so to be Yea he that is made our Head is God as well as Man therefore he hath right every way to rule and govern and we have good reason to be subject He hath the power of Life and Death even of that which is everlasting Therefore let us be subject to him Matth. 17.5 Deut. 18.19 God requires this Hear him See that Threatening Whosoever will not hear my words which he shall speak in my Name I will require it of him namely by punishment and so the Septuagint renders it I will take vengeance on him And so the Apostle expounds it Acts 3.23 Every Soul that will not hear that Prophet shall be destroyed from among the People And see we not this fulfilled in the Jewish Nation They would not hear Christ nor be subject to him nay they said We will not have this man to rule over us Luke 19.14 1 Thes 2.16 and therefore as the Apostle says the Wrath is come upon them to the uttermost Be we wise to take warning by them Let us acknowledg the Relation between Christ and us as between Head and Members and accordingly render him due obedience and be subject to him in all things What he forbids let us avoyd as death what he commands us let us readily put it in execution and let our Obedience be not in some things onely as we our selves list but in every thing suitably to the Order that he hath prescribed to us Nor let us stand to consult with flesh and blood but obey him readily even in those things which are most contrary to corrupt Reason and carnal Wisdom 2. Christ being our Head let us aym at his Glory in all things and prefer it before all things We see how chary the Members of the natural Body are of the good and welfare of the Head how are they all in their places to further it and to serve it If one shall strike at the Head we see the Hand held up for the defence of it ready to take the blow for the securing of it Let us bear the same affection to Christ our Head let his Glory be dear and precious to us even above our Estates Liberties Lives What is against the Glory of Christ let us set our selves against it with all our might spare it not how dear soever or how advantageous soever it may be unto us Sin is that which in its own nature is most dishonorable to Christ let us therefore set our selves against it Magistrates to make Laws against it and to punish for it Ministers to cry it down and every man for his own particular to avoyd it be it the Sin of our Age Calling Mat. 5.29 30 Galat. 5.24 Colos 3.5 Constitution though as our right Eye as our right Hand let us not make dainty of it crucifie it mortifie it pull it out cut it off cast it from us What we finde to be for the Glory of Christ let us promote and further it to the utmost of our power Onely still let Order be observed Let us not run out of our places nor forsake our stations
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
other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about an act proper to the Wind to carry and hurry such a Vessel about And so the comparison stands thus As a light and empty Vessel on the Sea not well ballass'd is in danger by any Wind arising and making the Sea tempestuous to be toss'd to and fro and to be driven about and so in danger of wrack and perishing So weak and ungrounded Christians lie open to every unsound Doctrine though never so absurd to be carried about with it and to give credit to it and so shall be in danger of ruine and perishing if God be not the more merciful And this is noted by the Apostle where he tells of silly women laden with sins 2 Tim. 3.6 7 led about with divers lusts ever learning and never able to come to the knowledg of the Truth and these he says are led captive by them that creep into houses that is by Seducers And this we finde to be so by lamentable experience of all Times and these in particular nor is this to be wondered at for both ungrounded Christians want that by which they should be fenced against false Teachers namely Knowledg and sound Judgment and Seducers are furnish'd with means to seduce having as the Apostle says in the fore-named place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleight and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunning craftiness Eph. 4.14 namely to make the Errors plausible which they would broach and to turn and winde Scripture to their own purposes and by these means they lie in wait to deceive putting forth themselves to propagate their Heresies for the infecting of others and finally such ungrounded Christians are they whom Seducers choose to work upon them Eccles hist l. 1. c. 19. And so Arianism wrought it self first into esteem by Constantia the Widow of Licinius the Sister of Constantine being set upon and corrupted by an Arian Priest as Socrates testifies How stands it us then in hand to the end that we be not removed from our stedfastness not still to continue Children but to grow up in all things c. Eph. 4 15 Finally it 's easie to observe that Saint Paul in the forenamed place doth bring in this as that which is expected at our hands in regard of the gracious provision that Christ hath made for his Church for having told us of the provision it self Verse 17 1◠of the ends at which Christ aymed in it and how long this was to last Verse 13 14 15 and to be useful to the Church at last he adds That we henceforth be no more Children but grow up c. And indeed what is more agreeable to Reason then that our blessed Saviour having setled a Ministry in the Church and we having for any space of time lived under it we should cease to be as Children and grow to be Men It was the encouragement of the Heathen Orator to his Son Marcus It becomes thee Te Marce fili annum jam audientem Cratippum idque Athenis abundare oportet praeceptis Philosophiae Offic. l. 1. O Son Marcus having heard Cratippus a whole year and that at Athens to abound in the Precepts of Philosophy But we have lived not one year but many years and some of us scores of years under the Teaching not of a Cratippus an Heathen Philosopher but of Christ not at Athens but in the Church what a shame then will it be to us and how ill shall we answer Christs expectation in his care for us if we shall still remain Novices and not grow men in understanding CHAP. VI. Christ and the Head IN this Comparison Christ is to be considered not as God alone nor as Man alone but as God and Man in one Person for this is a Branch of the Glory of Christ exprest in the phrase of his sitting at his Fathers right hand but that agrees to Christ in regard of both his Natures We see also that the Apostle calls Christ the Head of his Body Col. 1.18 the Church as he had before affirmed him to be the Image of the invisible God Col. 1.15 but this latter agrees to Christ in respect of both finally whereas there are many properties of an Head they are not all to be found in Christ as he is God alone nor as he is Man alone but some of them agree to him as he is Man others of them as he is God As for example That he be the Head of the Church it 's necessary that he have conformity of Nature with the Church as the Head of the natural Body hath with the Body but this is not to be found in Christ as he is God for so there is an infinite disproportion between Christ and the Church as between Spirit and Flesh between Heaven and Earth but if we look at Christ as Man so we shall finde this conformity of Nature for Hebr. 2.14 because the Children says Saint Paul were partakers of flesh and blood He also took part of the same On the other side to the end that Christ be the Head of the Church it 's necessary that he be the Author of spiritual and heavenly Life to the Church and all the Members of it as the Head is the Fountain of natural Life to all the Members of the natural Body but Christ as Man alone could not be so Christ-Man is so but not as Man It 's manifest therefore That it agrees to Christ as God and Man to be the Head of the Church Nor will it be of any force to the contrary if any shall object That this or that property of an Head namely conformity of Nature with the Members agrees not to Christ as God therefore Christ as God cannot be the Head of the Church or This or that property of an Head namely to give an influence of spiritual Life to all his Members cannot agree to Christ as Man therefore Christ as Man cannot be the Head of the Church for to this end That Christ should be the Head of the Church in both Natures it 's not necessary that all the properties of an Head should discover themselves in either Nature severally it suffices that they are all to be found in the whole Person some in respect of one Nature some in respect of the other And Christ is frequently called the Head of the Church Eph. 1.22 And hath given him namely Christ to be the Head over all things to the Church And again Grow up into him in all things 4.15 who is the Head even Christ And again 5.23 The Husband is the Head of his Wife as Christ is the Head of his Church 1. Cor. 11.3 Colos 1.18 2.19 And again I would have you to know That the Head of every man is Christ And again He is the Head of his Body the Church And again Not holding the Head whereby he understands Christ as appears by that which follows And the
Galleys then the Grand Seigneur himself attended with his train of Janizaries Let us then impute the contempt which men cast upon us to their ignorance of us and therefore let us slight it and please our selves as well as we may with that which the Scripture tells us of the honour done unto us in our fellowship with Christ while he is given to us to be our head and we to be his body and members in particular 2. See how great the error of the Church of Rome is making the Pope of Rome the head of the Church over all Churches and all Bishops of all Churches throughout the whole world yea even over all Kingdomes and Commonwealths and over all the Kings of the Earth in their several Kingdomes That all this is true of Christ no true Christian can deny and we shew warrant for it All power saies our Saviour Matth. 28.18 Rev. 11.15 is given to me both in Heaven and in Earth The Kingdomes of this World saies the Angel are become the Kingdomes of our Lord and of his Christ and he shall reign for ever and ever And God hath set him saies the Apostle Eph. 1.21 22 farre above all principalities c and hath put all things under c. and given him to be the head over all things to the Church If the Pope will be a Supreme visible Head over all Churches as Christ is Invisible let him shew his warrant and so let them that contend so earnestly for this his pretended Monarchy But this they can never be able to do They indeed acknowledge Christ alone to be the Supreme Head but yet with them the Pope is a secundary Head as Christs Vicar-general in whom must rest all the power to resolve all doubts to determine all Controversies to frame new Articles of Faith c. But where is their warrant It s easie to observe 1 Cor. 12.28 Eph. 4.11 that among all the Orders of Ministers in the Church mentioned in Scripture there is not any the least intimation made of a Vicar-general of Christ over all the members of the whole Church in the world and that it s not an absolute Government but a meer Ministery that is to be exercised by them Nay in all the times of the Apostles themselves there was not the least shew of a Monarchy in the Church but rather the contrary for whatsoever controversies were to be decided or whatsoever affaires of the Church were to be ordered we see all done by the joynt consent of the Apostles Act. 1. 6. 15. and the consent of the People Besides such a Monarchy of the Pope of Rome or any other Bishop over all Churches and Bishops is to no purpose nor of any use for what need is there of a substitute where the chief is present but Christ hath promised that he Matth. 28.20 though ascended will be with his Church to the end of the world Yea such an absolute Monarchy in the Church is very dangerous and may prove exceeding hurtful being in danger through mans corruption to degenerate into a Tyranny as we see by woful experience But say they Monarchy is the best form of Government in the Commonwealth therefore it is so in the Church Ans It followes not there being a great difference between the state of the Church and of the Commonwealth In which respect though a Monarchy be best for the Commonwealth yet it s not so for the Church if we respect the visible Government but if we respect Christ the Government is Monarchical But there is say they such a Monarchy among the Angels in heaven Lucifer once and Michael now being the Supreme over all the rest and all the rest subject to them therefore it should be so in the Church Militant Ans To say nothing of the consequence which is also unsound the antecedent is all false being compact of dotages Isa 14. Lucifer is Nebuchadnezzar Michael is Christ Angels do not acknowledge any superior but Christ But they say Christ gave the Monarchy to Saint Peter above all the Apostles and consequently to his Successors above and over all the successors of the other all Apostles And St. Peter was Bishop of Rome and all the Bishops of Rome successively are his successors Answ All these things are either false or at least uncertain That Christ gave to Saint Peter the Monarchy over the whole Church is false and cannot be proved by Scripture but the contrary is manifest where was St. Peters Monarchy when at that Hierosolymitane Councel not Saint Peter Act. 15. but St. James gave the difinitive sentence when he was fain to give account to the Church of his affaires transacted with Cornelius and finally when Saint Paul at Antioch Act. 11. withstood him to his face Question is made whether Saint Peter were ever at Rome false it is that he was Bishop of Rome Gal. 2. and that the following Bishops of Rome were and are his Successors in that Office which he did execute The more full prosecution of these particulars would take up too much time 3. See what comfort issues hence to all godly Christians in that Christ is an Head to and over us He is Man as we are in all things like unto us sin onely excepted then he will be sure to love us to tender us to compassionate us for to this end he became man and he took our nature into unity of person with himself Heb. 2.17 that he might be a merciful high Priest and so the Scripture speaking of his sympathizing with us Isa 63.9 saies In all their afflictions he was afflicted yea he that is our Head is God also as well as man therefore he is and will be with us wheresoever we are for as God he is Infinite without limits of Essence therefore Immense without limits of quantity therefore Omnipresent without limits of place According to his promise then Matth. 28.20 I will be with you unto the end of the world he is still present with us as God though his Manhood be taken away from us according to that which he himself saies Where two or three are gathered together in my name Matth. 18.20 there am I in the midst of them namely to help us by his Spirit and to hear us what hopes then may we have of the acceptance of our prayers and the granting of our requests If we be in the Fire in the Dungeon in the Desert in the Water he is with us to uphold us to comfort us to carry us through all to deliver us out of all Yea He that is our Head is God therefore infinitely able to turn into folly all the Policies and Counsels of all the greatest Achitophels or Machiavels in the world and to take them in their own craftinesse Yea therefore he is infinite in strength able to do what he will for the preservation of his Church and the members of it and for the
under a pretence of honoring Christ lest we dishonor Christ by that by which another man may honor him doing that which is within the compass of his Calling But so far as we may and keep our selves within our lists so far I say let us with our best diligence promote the Glory of Christ how dear soever it may cost us 3. Whatsoever degrees of spiritual Life we have or whatsoever abilites to do good let us not take it to our selves but ascribe all to Christ for he is our Head from whom all spiritual Life and Motion is conveyed unto us let us therefore so acknowledg it So doth Saint Paul Now I live yet not I but Christ lives in me Galat. 2.20 and the Life that I live I live by the Faith of the Son of God 1 Co◠15.10 And again I labored more abundantly then they all yet not I but the Grace of God that was with me And so let us See we others to be spiritually dead while we live spiritually See we others unable and insufficient for the least and easiest while we have ability for the greatest and most difficult Tasks of Christianity Let us not magnifie our selves nor sacrifice to our own Nets and Yarns but let us acknowledg our own Nothingness and magnifie Christ confessing That it 's he alone who by his Grace hath thus differenced us from others 6. In the last place Let this put us upon a Care to walk as the Apostle exhorts worthy of the Calling Ephes 4.1 wherewith we are called Being Members of such an Head so glorious so holy it becomes us not to walk as others do who have no such relation to Christ It 's the counsel that Saint Austin gives Yield your selves says he a Body suitable to such an Head Exhibete vos dignum corpus tali capite dignam sponsam tali sponso Non enim potest habere caput illud nisi condignum corpus nec ille vir tantus nisi condignam ducit uxorem De temp Serm. 40. a Spouse suitable to such an Husband for that Head can have no other then a suitable Body nor doth so great a Person marry other then a suitable Wife Not that he findes us suitable to himself but having made us his Body and his Spouse he makes us suitable to himself and expects that our Conversation should be suitable to him as if a Person of quality should marry a Wife far below himself whose carriage therefore was suitable to that mean condition in which she formerly lived he yet expects that becoming the Wife of such a Person her behavior should be suitable to the Honor that he by marrying her to himself hath put upon her This is Christs expectation let us not frustrate it So let us carry our selves that by the conformity of our behaviour to his we may shew to what Head we belong So let us walk as he also walked 1 John 2.6 Christ and an Hen. CHAP. VII OUr Saviour himself makes use of this Resemblance while he says to the Jews Matt. 23.37 How oft would I have gathered thy Children together as the Hen gathers her Chickens under her wings And therefore says Saint Bernard he compared himself to the Hen Ideo se gallinae comparavit ut exprimatur incomparabilis charitatis affectus Nullum enim animal circa pullos suos tanta compassione movetur sicut gallina fit enim toto corpore hispida voce rauca omnibus membris infirma usque ad summum defectum perveniens De pass Dom. c. 5. to express his incomparable Love for there is no creature that is moved with so much compassion towards her young ones as the Hen for her feathers stand up and she clocks mournfully and is weak in all her members and comes to extream faintness So Saint Austin speaks of the Hen This creature shews great affection towards her young ones Hoc genus animantis magnum affectum in filios habet ita ut eorum infirmitate affectu ipsa infirmetur quod difficilius in aliis animantibus invenitur alis suis filios protegens contra milvum pugnat Tom. 4. quaest Evang l. 1. q. 36. so that being affected with their weakness she also is made weak and which is hardly found in any other creatures covering her young ones under her wings she fights in their defence against the Kite which would make a prey of them Sic mater nostra sapientia Dei per susceptionem carnis infirmata est quodammodo protegit infirmitatem nostram Diabolo resistit ne nos rapiat In qua defensione quod illa contra milvum conatur affectu haec contra Diabolum perficit potestate Ibid. And in the same place he applies this unto our blessed Saviour So says he our Mother the Wisdom of God he means Christ is in a manner made weak by becoming Man he defends our infirmity and resists the Devil lest he should make a prey of us In which defence what the Hen strives to do out of her affection to her young ones that he doth fully and actually perform by his power So that in this Resemblance is excellently set forth the singular love and the tender affection that our blessed Saviour bears to all godly Christians especially weak Christians as an Hen to her Chickens as a Mother to her Children He gave great proof of it while he lived on the face of the Earth How did he tender his weak Disciples How did he bear with them while they bewrayed their ignorance and weakness of Faith and other infirmities And this it was that was prophesied of him Isai 42. He shall not break the bruised Reed nor quench the smoking Flax. How may this comfort us in regard of our weaknesses and infirmities and the weakness of Faith and Grace in us Let these humble us and fence us against pride and high-mindedness but let us not in this respect despair as if because of our weakness Christ would disown and cast us off The Hen casts not off the care of her Chickens because they are weak nor the Mother the care of her Children because they are sickly and infirm nay the Hen sets and spreads her wings over her young ones and broods them and the Mother most fosters and tenders those of her Children that are weakest she leads them by the hand she dandles them on her knees she carries them in her arms and how shall we think the contrary but that Christ who puts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this natural affection into the creatures will much more exercise this tender affection towards weak and infirm Christians Be of good chear then ye labor under much weakness and manifold infirmities but ye have a tender-hearted Saviour who will both pity your weakness and help you against it and never leave till he hath brought you to the measure of the stature of the fulness of Christ Eph. 4.13 that is to that state
yet but one Christ And to come lower there are many Sun-beames yet but one Sun one Light many branches and arms of a tree yet but one tree so in the Church there are many members yet but one body 2. In the multitude and variety of members though the body be but one yet it hath many members the body is not all eye nor all ear but there be eyes ears hands feet c. And these are greatly different each from other some are more honourable others lesse some stronger others weaker some have more excellent abilities and serve for more noble uses then others So is it in the Church the body of the Church is but one but the particular members of it are many and they greatly different some are set in higher place neerer to Christ the head others lower at a greater distance and more remote from him Accordingly some are furnisht with more excellent gifts and laid out for more noble employments then others As in a great Family there are divers members greatly different some neerer to the Master of the Family some more remote there are Children nearer then any Servant and among the Servants one is Steward and another is a Scullion in the Kitchin And in an Army the Army is one yet there are Multitudes and several Companies of Souldiers and they different in Use and Honour one from another there are Captaines Lievtenants Sergeants and common Souldiers some neerer in place to the General of the Army and some more remote So in the Church it is according to the wise disposition of God hear Saint Paul Rom. 12.6 Having gifts different according to the grace that is given to us And again 1 Cor. 7.7 Every man hath his proper gift of God one after this manner and another after that Yea hear him largely disputing of this subject 1 Cor. 12.4 Vers 5. Vers 6 Vers 8 9 10 11. There are diversities of gifts There are diversities of Administrations There are diversities of operations To one is given the word of wisedome to another the word of knowledge to another faith c. All this concernes the variety of gifts which arises from and is according to the variety of members of which he adds Vers 17.18 If the whole body were an eye where were the hearing and if all were hearing where were the smelling But now God hath placed the members every one of them in the body as it hath pleased him And finally in the application of the comparison he speakes more plainly Now ye saies he to the Christians at Corinth are the body of Christ and members in particular Vers 27.28 29. And God hath set some in the Church First Apostles secondarily prophets c. Are all Apostles c. 3. The resemblance holds in the usefulness of the members There is not any the least member of the natural body Natura nil facit frustra which hath not its use it s made for some purpose or other Nature doth nothing in vain much lesse the God of Nature To say nothing of the eyes and ears the very feet are useful to the body and so is any other member that may be least of all set by hear we the Apostle confessing as much The eye cannot say to the hand Vers 21.22 I have no need of you nor the head to the foot I have no need of you Nay much more those members of the body that are more feeble are necessary In the Commonwealth the greatest cannot miss the meanest there is not the Noblest Personage to whom the meanest day-labourer or Artificer is not useful In the Army the Common Souldier is of use to the General so in the Church the meanest Christian is of use to the Church and to the most eminent members of it he is useful not as the eye or ear yet at least as the foot to the natural body the poorest member of the Church hath received some ability or other in some measure or other by which in some way or other he may be useful not by Preaching not by Ruling yet by his pious Examples or fervent Prayers for the Church and the principal members of it the poor Mouse may be useful to the Lion being bound with cords by gnawing the cords asunder and setting him at liberty so may the Christian of least account in the Church be beneficial to them of highest Note and Place by his prayers procuring at the hands of God his enlargement from distresses into which he may be brought as did those Christians assembled for Saint Peter Act 12. Rom. 15.30.31 Eph 6 19 1 Thess 5.25 2 Thess 3.1 2 or fitnesse for and blessing and success in his great and important affaires St. Paul acknowledging this doth frequently and earnestly desire the help of the Churches in their prayers to God for him 4. The Resemblance holds further in the point of sympathizing The Members of the natural Body sympathize each with other both in good and evil Of this the Apostle says Whether one member suffers 1 Cor. 12.26 all the members suffer with it or whether one member be honored all the members rejoyce with it If the Foot be foul the Hand wipes it if one treads on the Toe not the Toe but the Tongue cries out Why do you tread on me but if any notorious wrong be offered to the Body or any Member of it ye shall have the Voyce lamenting the Eye weeping the Heart sighing the Hands pleading the Head hanging down and every part compassionate No less is there a sympathizing between the Members of the Body in respect of any good betiding the whole Body or any Member of it Hath any sick man obtained health ye shall have every Member expressing joy in it's own way for the health of the Body so restored No less is it so in the Church of God The prosperity of the Church or of any Member of it affects every true and living Member of the Church and puts joy into him as if it were his own prosperity The dejected and afflicted estate of the Church doth no less fill them with sorrow and heaviness This we see required by the Apostle Rejoyce with them that rejoyce Rom. 12 1â— mourn with them that mourn And so we see it often practised Look upon Nehemiah that godly Courtier it fared well with him he was Cup-bearer to the great King Artaxerxes he wanted no conveniency for his own particular and yet Neh. 1.3 4 When report was made to him of the distresses of Jerusalem he sat down and wept and mourned certain days and fasted and prayed before the God of Heaven And when the King asked him Why is thy countenance sad 2 2â— 3 seeing thou art not sick mark his Answer Why should not my countenance be sad when the City the place of my Fathers sepulchres lies waste and the gates thereof are consumed with fire This was the affection of the godly Jews
By the Rivers of Babylon we sat down yea we wept when we remembered Sion Psalm 137.1 2 3 we hanged our Harps upon the Willows and when they that led us Captives required of us to sing one of the Songs of Sion we answered How shall we sing the Lords Songs in a strange Land And then they add Verse 5 6 If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Acts 7.58 59 and 8. 2 Acts 12.5 Saint Steven is stoned and the whole Church made lamentation Saint Peter is imprisoned and the Church prays On the other side the Gentiles obtained mercy Acts 11.18 and the Saints at Jerusalem glorified God saying Then hath God also to the Gentiles granted Repentance unto Life So they were affected with Saint Pauls Conversion They heard says the Apostle that he which persecuted us in times past Gâ—l 1.22 23 now preaches the Faith which once he destroyed and they glorified God in me Let us then learn to carry our selves towards our Fellow-Christians as to our fellow-Fellow-Members 1. We all make one Body under one Head Christ therefore let us take heed of Schism and Disunion and endeavor to keep Unity The Apostle urges it upon this ground Endeavoring says he to keep the Vnity of the Spirit in the Bond of Peace Eph. 4 3 4 for there is one Body and the sequel is good We are all of us one Body and shall we rend our selves one from another God forbid Harken we rather to Saint Paul Beseeching us in the Name of our Lord Jesus Christ That there be no Divisions among us 1 Gen 1.10 but that we be perfectly joyned together in the same minde and in the same judgment The counsel is good for us to take which Joseph gave to his Brethren Gen. 45.24 See that ye fall not out by the way It 's good for every one of us to say one to another as Abraham to Lot Gen. 13.8 Let there be no contention between me and thee c. for we are Brethren yea for we are all of us one Body of Christ and every one of us Members one of another Remember we That God whom we call Father 2 Cor. 13.11 is the God of Love and Peace and Christ whose Members we profess our selves to be is the Prince of Peace Isai 9.6 Heb. 7.1 and the King of Salem the King of Peace and the Gospel which we profess the Gospel of Peace Eph. 6.15 Col. 3.15 and that we are called unto Peace in one Body What then will better become us then the study of Peace Remember that our mutual Jars will make our Enemies sport and our concord will not a little vex them for by it we shall put them out of hope of prevailing against us Insuperabiles si inseparabiles we shall be invincible if we be inseparable A single Arrow is soon broken not so a bunch of Arrows fast bound together and onely our mutual disagreements will put them in hope to spoil and mischieve us one after another Let Moab Edom 2 Chron. 20 and Ammon rise each against other and they overthrow one another Jehosaphat shall not need to strike a stroke It 's a received Maxim of Enemies Divide them Divide impera and so get the upper hand of them Let us not then give them so great advantage against us but rather as the Apostle advises us Let us minde the things that make for Peace Rom. 14.19 Let us not be ready to do wrong but be ready to put up wrongs and for peace sake part with our Rights in apparent injuries forgive in doubtful things make the fairest constructions and listen not to Tale-bearers Rom. 16.17 and as the Apostle advises Mark them that cause Divisions and avoyd them Thus let us do 2 Cor. 13 1â— and the God of Love and Peace shall be with us 2. Let us be profitable and serviceable one to another in the faithful employment of the Talents which we have received So are the Members of the natural Body so let us be Having the Wealth of the World let us be ready to distribute Having Wisdom be we ready to give advice and counsel to others that need and crave our help this way So according to our abilities let us warn them that are unruly 1 Thess 5.14 comfort the feeble-hearted and support the weak Let us consider one another to provoke to Love and good Works Heb. 10.24 Can we do no more yet at least having the Spirit of Prayer let us employ it for the behoof of the whole Church and of one another Pray for the Peace of Jerusalem Psal 122.6 Remember That as the Eye hath a faculty of Seeing the Ear of Hearing the Hand of Working the Tongue of Speaking the Feet of Walking not for themselves alone but for the good of the whole Body and each of other So the Gifts that God hath bestowed on us he hath given not for ostentation nor for our own private use onely 1 Cor. 12.7 but to profit withall therefore so let us use them Thus shall we honor Christ our Head and God our Father We hear what the Apostle says of Alms-deeds The Ministration of this Service abounds by many Thanksgivings to God and this holds equally true of the employment of our several Abilities for the profit of others And so we shall provide for our own Comfort for as to that unprofitable Servant that hid his Talent in a Napkin Mat. 25.28 30 it 's said Take the Talent from him and Cast him into outer darkness so to any one that is faithful in the employment of his Talent for the good of others it shall be said Well done good and faithful Servant Verse 23 Enter thou into the joy of thy Lord. 3. Let those Members of the Church that are of highest note learn not to despise but to have in good esteem their Brethren and Fellow-Christians though they be not so richly gifted or laid out to so noble employments as themselves for there is not the meanest but hath his Gift in his measure and so not the meanest but is profitable in his way It 's so in the natural Body It is so much more in the Church Hear the Apostle The Eye cannot say to the Hand I have no need of thee 1 Cor. 12.21 22 nor the Head to the Foot I have no need of thee Nay much more those Members of the Body that seem to be more feeble are necessary Therefore let not the rich despise the poor nor the strong the weak nor the ablest Minister the meanest Hearer but if we see in them the Evidences of Faith and Holiness whatsoever they are in other respects let us embrace them and give them the right Hand of Fellowship God
sanctified by faith resting on his merits the sprinkling being made with a bunch of hyssope that is by the purging vertue of the Spirit of God And moreover that by the blood of Christ sprinkling our hearts the destroyer is turned away and we protected from Gods wrath c. 6. 6. Reliquis ceremoniis indicavit hunc scilicet Christum totum fide comedendum By the other Rites of the Passover he shewes that whole Christ is to be eaten by faith c. 7. That he is to be eaten in common with our neighbours 7. Eundem communiter cum vicinis i. e. Gentibus commedendum hoc est Gentes accersendas voce Evangelii ad Christi communionem that is the Gentiles namely that the Gentiles are to be brought in by the sound of the Gospel to the fellowship of Christ 8. That he is to be eaten 8. Manducandum esse non crudum nec aqua coctum sed igne judicii divini veluti tostum not raw nor sod with water but as it were rosted with the fire of Gods judgement 9. That he is to be eaten 9 Edendum esse illum 1. Cum panibus azymis synceritatis veritatis 1 Cor. 5.8 2. Cum amaris lactucis i. e. cum amaritudine compunctione cordis seu cum seria poenitentia c. 1. With the unleavened bread of sincerity and truth 1 Cor. 5.8.2 With bitter herbs that is with bitternesse and compunction of heart or with hearty repentance c. 10. Docere voluit vescentes agno habitu peregrinantium induendos esse qui accincti lumbis cingulo veritatis Ephes 6.14 expediti sint ad ingrediendam viam mandatorum Dei quique fidei justitiae cinctonio coerceant reprimant carnis sensum libidinem pravas cupiditates sint etiam calceati praeparatione Evangelii parati ad majores progressus in Evangelio faciēdos praeparati ad ineunda praelia sustinenda pericula vitandas occasiones lapsuum et scandalorum quibus ceu tribulis spinis aut serpentibus piorum pedes nonnunquam sauciantur Adhaec baculo spirituali promissionum verbi Dei innixi gressus suos in itinere regant labentes erigant de quo Psal 23.4 Virga tua baculus tuns consolata sunt me 10. That they who eat of this lamb are to put on the habit of travellers having their loynes girded with the girdle of truth and so ready to enter upon the way of Gods commandments and with the breastplate of faith and righteousnesse restraining and beating down sence lust and evil desires and having their feet shod with the preparation of the Gospel ready to make greater progresse in the Gospel ready to enter into the spiritual warfare to undergo dangers and to shun the occasions of slips and scandals with which as with briers or thornes or Serpents the feet of the godly are sometimes wounded and moreover resting on the spiritual staffe of Gods promises and so guiding their steps in their journey and upholding them that are ready to fall of which David saies Thy rod and thy staffe have comforted me Psal 23. 4. 11. That this lamb is to be eaten of standers and of hastners 11. Manducandum etiam esse hunc Agnum à m stantibus festinantibus i. e. ab iis qui non in hujus vitae itinere torpeant non cunctantur in Aegypto aut Babylone spirituali sed celeriter regnum Satanae relinquant ut sanctos viatores decet ex hujus vitae ergastulo ad coelestis patriae sollennitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelent that is of them that are not sluggish in the journey of this life nor make a stay in the spiritual Aegypt or Babylon but speedily leave the Kingdom of Satan and as becomes holy travellers long to come out of the prison of this life to the solennity and conversation of the heavenly countrey 12. 12. In una domo comedendum i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualem fidelium in uno corpore capite Christo sanciendam servandam That the Lamb was to be eaten in one house that is that the spiritual communion of the faithful in one body and in one head Christ 13. Os nullum illius agni frangi voluit Deus ut typice ostenderet quid in filio vellet praestare Joan. 19.33 Instit Theol. p. 623 624. 625. 626. is to be establisht and kept 13. God would have no bone of that Lamb to be broken that he might shew as by a Type what he would perform in his Son Joh. 19.33 Hear Scarpius It was required sayes he that the Lamb should be without spot where spots notes not variety of colours Requirebatur agnus sine macula ubi macula non varietatem coloris significat sed deformitatem defectum morbum it a Christus sanctus inculpatus Heb. 7.26 fuit etiam masculus ad significandum Christum qui masculus dicitur Apoc. 12.5 quia fortis ad facienda justitiae opera nil habens molle fluxum instabile sed ut Rex recturus Gentes in virga ferri Denique anniculus non excedens annum unum quo significatur Christum simplicem syncerum innocentem vel Christum annum placabilem mansuetis praedicaturum Symph prophet c. p. 148. but deformity defect disease So Christ was holy blamelesse Heb. 7.26 It was also to be a male to signifie Christ who is called a male-childe Rev. 12.5 because he was stronge and couragious to do the works of righteousnesse having nothing loose remiss unstable being as a King to rule the Nations with a rod of Iron Lastly it was to be of an year old not exceeding an year by which was signified the simplicity sincerity and innocency of Christ or that he was to preach the meek acceptable year of the Lord Isa 61.2 Hear him again God appointed saies he the Lamb to be eaten to signifie Carnes agni Deus comedere jubet ut significet totum Christum prout in verbo revelatum in sacramentis oblatum fide apprehendendum that whole Christ as he is reveiled in the word and offered to us in the Sacrament is to be apprehended by faith 2. God would have the people to eat the flesh of the lamb not raw 2. Carnem assam non crudam aut elixam populum edere voluit quia assa est solidioris nutrimenti quo significatur Christum doloribus crucis assandum ut Justinus Martyr vult in dialogo cum Tryhpone Judaeo item significatur ardentissimam fuisse Christi erga nos charitatem nor sod but roasted because flesh rosted is of more solid nourishment by which it s signified that Christ was to be as it were rosted with the sorrows of the Crosse as Justin Martyr hath it dial cum Iryph Jud. Hereby it s also signified that the love of Christ is most ardent towards us 3. Leven was forbidden in the Passeover 3. Ideo fermentum vetitum
not fully finished till after death it is before death but as the state of a contract II. But yet if we view it well there is and we shall finde at least in substantials a great similitude between them 1. In marriage there must be a consent of both parties and of the Parents on both sides and for want of this as much sin and disorder hath been committed so we have seen great inconveniencies to follow thus therefore we have seen it to be in the first marriage that ever was namely that between Adam and Eve see full consent manifested on all sides here is the common Father of both Gen. 2.22 for having made Eve of the rib taken out of man he brought her to the man see the consent of the woman for the original word translated he brought signifies properly he caused to come she came then and by coming signified her consent and Man manifested his consent by receiving her and saying Vers 23. this is now flesh of my flesh and bone of my bone And this law we see strictly observed in the marriage between Christ and his Church Joh. 6.37 All that the father gives to me behold the Fathers consent shall come to me behold the Churches consent And him Gen. 2.22 that comes unto me I will in no wise cast out behold Christs consent 2. In marriage there is a conjunction of two persons One man and one woman one Adam and one Eve in the first marriage he brought her Gen. 2.24 behold one Eve to the man behold one Adam And see that law of marriage Therefore shall a man leave Gen. 4.19 c. and cleave to his wife behold one of each and they twain shall be one flesh Indeed Polygamy was brought in by Lamech and practised by and permitted or at least winked at in them by God but from the beginning it was not so Matth. 19.8 Vers 4.5 Mal. 2.15 saies our Saviour but God made them male and female namely one of each and said they twain shall be one flesh And this is observed by the Prophet Did he not make one a question implying a vehement affirmation he did make one namely one woman for one man And so is it in this spiritual marriage between Christ 1 Cor. 8.6 and the Church there is one Lord Jesus Christ and one Catholick Church saies the Nicene Creed And so saies our Saviour my dove Cant. 6.9 my undefiled is but one There are indeed many individual believers and many particular visible Churches but all these make one body one Catholick Church and one Spouse as the Apostle saies The body is one 1 Cor. 12.12 though the members many III. Marriage is to be between two fit persons I will make him an help Gen. 2.18 saies God meet for him And what fearful inconveniencies have we known to follow upon unequal Marriages whether the inequality hath been in Age Estate or Religion But what shall we say to this Indeed if we consider Christ in himself and us in our selves the inequality is so great that there is no fitnesse he God we men he Infinite we finite he Light and we darknesse he the wisdome of the Father we fooles he purity it self we all filthy and uncleannesse as the Prophet saies Ezek. 16.4 wallowing in blood not washed at all c. he the mirror of Beauty we black dowdies he infinitely glorious we most base But yet that there might be some meetnesse he imparts something to us in which we might be like unto him and in some things he partakes with us in which he might be like unto us he partakes of our nature Heb. 2 16 Vers 16. 2 Pet. 1.4 namely of flesh and blood for he took the seed of Abraham and he makes us partakers of the Divine Nature namely by infusing into us by his spirit those eminent perfections according to our measure which are in God nothing but God IV. There is a great similitude in regard of the ends of Marriage which are two 1. It was not good for Man to be alone Gen. 2.18 so neither was it convenient that Christ should be without his Church nor the Church without Christ as not the Head without the Body nor the Body without the Head now Christ was from all Eternity appointed to be the Head of the Church and the Church to be his Body 2. Marriage is for the increase of Mankinde so by the seed of Christ that is by his Word and Spirit and by the help and Ministry of the Church there is a great increase of that Seed which is to inherit Heaven V. After Marriage the Woman leaves her own Name and is called by the Name of her Husband and is interessed in his Estate and Honor so is it in this Marriage between Christ and the Church 1 Cor. 12.12 So is Christ says the Apostle and so the Members of the Church are called Christians by which name they were called first at Antioch Acts 11 26 and so they are Partakers of that anointing in respect of which he is called Christ Psalm 45.7 1 John 2.20 Heb. 1.2 He was anointed with the Oyl of gladness above his fellows And we have received an Vnction from the Holy One. So Christ was made Heir of all things and we are made Coheirs with Christ. Rom. 8.17 John 20.17 Luke 1.35 2 Cor. 6.18 John 1.12 If God is Christs Father he is also our Father If Christ be the Son of God we also are his Sons and Daughters though in a different manner he by Nature and we by Adoption and this we have from and by Christ Matth. 4.11 Heb. 1.14 He hath given us power to be called the Sons of God If the Angels minister u to Christ they do also minister unto us And if he hath a Throne of Glory on which he sits in Heaven we shall also sit with him so says our Saviour To him that overcomes Rev. 3.21 will I give to sit with me on my Throne Hence we may learn sundry things I. Hence see the great Honor of the Church and the Members of it Behold they are the Spouse and Wife of Christ and he is their Husband transcendent Honor and Preferment It could not be denyed to be great Honor that was put upon Esther she a poor captivate Jewish Maid to be made the Wife of King Ahashuerosh that had the command of 127 Provinces but how great then is the Honor that is done to the Church in that Christ vouchsafed to be an Husband to her for what is Ahashuerosh or any the greatest Commander of the Earth in comparison of Christ Behold Psalm 24.7 1 Cor. 2.8 Acts 7.1 Rev. 19. 1.5 Prov. 8.16 He is the King of Glory the Lord of Glory the God of Glory the King of Kings and the Lord of Lords the Prince of the Kings of the Earth and finally He by whom Kings reign and Princes
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