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
man nor cast him into prison for it his freind and surety having already discharged it And now how shall not this blood of Christ shed for us it being that by which we obtain remission comfort and cheer the soul for so we see that God giving the Prophet a commission to comfort his people Isa 40.1 Vers 2. instructs him also by what argument to comfort them Say unto Jerusalem her iniquity is pardoned And so our Saviour by the same argument Son Matth. 9.2 be of good cheer Thy sins are forgiven thee 3. Wine takes coldnesse from the body and heates and warmes it so the blood of Christ drunk by faith is a notable mean to take away the coldnesse of love to God and to our brethren and to make our love to both more fervent for when we consider the great and ardent love of God to us giving his Son to dye and shed his blood for us and of Christ actually and voluntarily dying and shedding his blood for our benefit how can it do other then increase the heat of our love to God and to our brethren for his sake for it s most true that our Saviour saies Joh. 15.13 Greater love hath no man then this that a man lay down his life for his friend And now if we have any sparke of ingenuity how can it be but that we shall thus argue If God if Christ hath shewed such fervent love to me as to think nothing no not his onely begotten Son too good to give to us and for us what can I do lesse then return fervent love to God and to Christ what shall I think too good for God and for Christ what shall I think too much or too hard to do or to suffer for them for as the Apostle argues We love him because he loved us first 1 Joh. 4.19 so the serious thought of the fervency of the love of Christ shedding his blood for us cannot but stirre us up to fervency of love unto God and to Christ And so for love to our brethren If God saies the Apostle hath so loved us 1 Joh. 4.11 we ought also to love one another And if God if Christ hath born to us such a fervent love we ought also to love one another fervently 1 Pet. 1.22 4. Wine quickens the body and makes it active so the blood of Christ being received by faith quickens us to all good works Christs shedding of his blood for us is as hath been said a singular fruit and evidence of Christs love unto us and now we hear what the Apostle saies The love of Christ constrains us 2 Cor. 5.14 Believing therefore that our dear Saviour hath out of his immense love to us shed his precious blood for us how shall it not make us active in all good works how shall not our hearts hereby be so enlarged as to make us run the way of Gods commandments readily performing all duties which God requires of us 5. Wine makes men bold and couragious In praelia trudit in ermes Horat. The Poet will tell us that it will thrust a man into the war even naked and without armes and there are some who being to perform some Scholastical exercise to embolden themselves have taken a cup or two of wine Of this use is the blood of Christ in spiritual respects namely being received by faith it hath a power to make us secure and confident in respect of God and bold in confession before men Nor is there cause to wonder that it is thus useful how shall it not be a just ground of holy security towards God to know that though by our sins we have incurred Gods just displeasure and for them might justly expect the dreadful effects of it yet Christ hath by his blood made an attonement for us having thereby fully satisfied his infinit Justice infinitely offended by our sins and how shall not the sense of Christs love to us in shedding his blood for us make us bold to confesse his name before men choosing rather to expose our selves to any hardship to the extreamest torments that the malice of men or divels can inflict upon us then through cowardice and faintheartednesse to betray the cause of Christ This this it was that led those triumphant Martyrs under the Heathen or Arrian Emperors and under That man of Sin through all their torments with so much courage and resolution that Stetere torti torquentibus fortiores Cypr. epist as it is in St. Cyprian In their torments they stood with more courage then their tormentors they thought they could never suffer too much for his honour that had shed his blood for their salvation Meditate we of the great love of God unto us giving us his Son his flesh and blood to be spiritual nourishment to our soules to nourish us unto everlasting life what nourishment is comparable to this how then shall this love be parallel'd we had perished for ever had not God provided such nourishment for us See the great and transcendent love of our dear Saviour in that for our good namely to be such fit spiritual nourishment for our soules he did voluntarily submit him to be so humbled to be incarnate to be despised yea to dye and that such a death so painful so shameful so accursed and that for us rebells and enemies to make us his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh depth well might St. Paul call it a love passing knowledge Eph. 3.18 19. and an height length depth and bredth such as Zophar the Naamathite speaks of speaking of the knowledge of God higher then heaven deeper then hell Job 11.8.9 longer then the earth broader then the sea Well may we be ravished with the thought of it Let us seek for Christ Cry we out as they Lord give us evermore of this bread Joh. 6.34 but we shal not need to seek far for him he is offered unto us in the Word and Sacraments let us wait upon God in the use of these ordinances and bring hungring and thirsting desires after him and so we shall be sure to have our desires satisfied Christ himself hath given us assurance in this respect Matth. 5.6 Blessed saies he are they that hunger and thirst after righteousnesse for they shall be satisfied We shall not need many words to perswade an hungry soul to accept of bread when it s offered or a thirsty soul of drink why should we need to use so many words to perswade men to accept of Christ for he is food of transcendent excellency not for the body but for the soul and hear what our Saviour saies Joh. 6.49 50 Your Fathers did eat Manna in the Wildernesse and are dead but this is the bread which came down from heaven that a man may eat thereof and not dye yea he adds he that eats of this bread Vers 51. shall live for ever Oh therefore receive this food and feed
reclaim us by his Word and the invitations to Repentance which we finde therein let us by such invitations be prevailed withall and by afflictions and chastisements which he inflicts upon us Let us now harken to that of the Prophet Micah 6.9 Hear the Rod and who hath appointed it and let us now return Think what small good hath accrued to you by any sin so shall there be joy in Heaven for you and admirable good will accrue unto you by it therefore accept of that counsel which Saint Peter gave to the Jews Repent and be converted Acts 3.19 that your sins may be blotted out CHAP. XIV Christ and a Stone CHrist is thus frequently resembled in Scripture Hear the Kingly Prophet thus speaking of him The Stone which the Builders refused Psalm 118.22 is become the head stone of the corner And we hear this by Saint Peter applied unto Christ This is the Stone Acts 4.11 which was set at nought by you Builders and is become the head of the corner Hear that Evangelical Prophet thus speaking of Christ Thus says the Lord Isai 28.16 Behold I lay in Sion for a foundation a Stone a tried Stone a precious corner Stone a sure foundation c. And hear Saint Peter applying this to Christ Wherefore says he it 's contained in the Scripture 1 Pet. 2.6 Behold I lay in Sion a chief Corner-stone elect precious Isai 8.14 Hear the same Prophet again He shall be for a stone of stumbling and a rock of offence to both the Houses of Israel And this also is applied by Saint Peter unto Christ 1 Pet. 2.8 And a stone of stumbling and a rock of offence even to them that stumble at the Word And so by Saint Paul who having said of the Jews That they stumbled at that stumbling stone Rom. 9.32 33 adds As it is written Behold I lay in Sion a stumbling stone and a rock of offence And we hear our Saviour applying to himself that Prophesie of David Did ye never read in the Scripture The Stone which the Builders rejected is become the Head of the Corner Mat. 21.42 44 And afterwards he adds And whosoever shall fall on this Stone shall be broken but on whomsoever it shall fall it will grinde him to powder Yet Christ is not called a Stone as being like a stone in all things as neither is he in all things like to a Lion or like a Lamb but in some things he is like to them all He is not like to a Lion for cruelty but for courage nor like a Lamb for weakness but for meekness And so for the Particular in hand he is called a Stone yet he is not like a stone for all things 1. He is not liveless as stones are He can say of himself John 14.6 11.25 5.26 I am the Life and I am the Resurrection and the Life And As the Father hath Life in himself so he hath given to the Son to have Life in himself And I am he that am alive Rev. 1.18 1 Pet. 2.4 and was dead and behold I am alive for evermore And Saint Peter calls him a living Stone yea He is the Fountain of Life to all the Members of his Mystical Body both of spiritual Life in this World and of everlasting Life in Heaven by him also we are made lively Stones Verse 5 2. He is not senselesse as stones are strike a stone and it feeles not it complaines not much lesse is it sensible of or complains for the greatest strokes that are or can be given to any other stones It s not so but far otherwise with our blessed Saviour he was sensible of all the wrongs and indignities that were offered to him in his Life and in his Death he could say My soul is exceeding sorrowful even unto death he could say Matth. 26.38 Joh. 18.14 If I have spoken well why dost thou smite me yea even now in his glorified condition he is sensible of all the wrongs that are offered to his Church and the members of it he cries out to Saul persecuting the Saints Saul Saul why doest thou persecute me Act 9 4 The head in Heaven out of the reach of his enemies cries out for his members on earth yet liable to the effects of their malice And this is no small comfort to us in the midst of all evils to which we are subject that we have an Head and High Preist Heb. 2.18 so merciful and compassionate But yet he is called a stone because he is like a stone 1. In general for strength Job 6.12 This is eminent in stones and therefore holy Job could say Have I the strength of stones much more is this eminent in our blessed Saviour he is called by the Prophet Isa 9.6 Rev. 1.8 The Mighty God and the Lord God Almighty nothing could or can prevail against him to hinder him from doing his pleasure either for the preservation of his Church or for the confounding of his enemies Not in the time of his greatest weaknesse could any the greatest enemies that he had have done ought against him without his leave therefore he said Joh. 10.18 No man takes away my life from me 2. In Particular I. There is lapis angularis the corner stone and that is Christ and besides the places already alledged the Apostle plainly affirms it Jesus Christ Eph. 2.20 saies he being the chief corner-stone And this not without cause if we consider the use of a corner-stone which is that it joynes together the two sides of a building so in and by Christ there is a conjunction of divers things 1. In Christ there is a conjunction of Heaven and Earth God and Man Creator and creature finite and Infinite these two so different are in Christ made one Person as by means of the corner the two sides of a building become one building 2. In the Church by means of Christ there is a conjunction of Jewes and Gentiles both are made one and held together by Christ as the Head of both they are in and by him made one Body Eph. 4.4 2.15 Vers 19.21 Joh. 10.16 Matth 7.75 one New Man one City one Temple one Sheepfold under one Shepherd II. There is Lapis fundamenti a stone for a Foundation as a Rock upon which the House being built stands impregnable against all oposition of waves winds Isa 28.16 Matth. 16.18 and rain And so Christ is by the Prophet called a sure Foundation and so Christ saies of himself Vpon this Rock I will build my Church and the gates of Hell shall not prevail against it where our Saviour speakes of himself the subject of Saint Peters confession 1 Cor. 3.11 And Saint Paul acknowledges Christ the onely Foundation and justly for as the Foundation upholds the building so Christ upholds the Church And this is one of the reasons given by the Author of that imperfect work
sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
Gouge observes the parallel between Christ and the Tabernacle in sundry particulars 1. Exod. 29.44 45. Col. 2.9 God sanctified the Tabernacle to be a place to dwell in So in Christ the fulnesse of the Godhead dwels bodily 2. Exod. 40.34 Joh 1.14 Gods glory was most conspicuously seen in the Tabernacle Never was any place so fil'd with the glory of God as the body of Christ 3. In the Tabernacle Sacrifices Oblations and Incense were offered up Heb. 5.7 10.5 and all holy services performed So Christ in his body offered up his Sacrifice his prayers and all his holy services 4. Lev. 1.3 Heb. 13.15 To the Tabernacle the people brought all their Sacrifices and Offerings so we must bring all ours to Christ 5. The Tabernable sanctified all in it Matth. 23.17 so whatsoever is offered up in Christ or from him conveighed to us is sanctified 6. As the Priest did tread upon the Sanctuary so did Christ tread upon his body by his manifold sufferings 7. Exod. 26.33 Heb 9.12 The high Priest entred by the Tabernacle into the most holy place so Christ by his body did enter into heaven Christ and the Shewbread Of this hear Dr. Gouge Com. on Heb 9. This shewbread was a type of Christ who stiled himself the bread of life Joh. 6.33.35 1. As bread is to the body the means of life so is Christ to the soul 2. The soul stands in as great need of Christ as the body doth of bread 3. The shew-bread was called in Hebrew the bread of faces because it was set before the face and presence of God Exod. 25.30 And this typifies Christs appearing before God for us continually 4. The shew-bread was made of flour This was a type of Christs incarnation and Passion he was as grain that grew out of the grownd and as grain ground in a Mill and Bolted Heb. 7.25 5. The flour was fine flour to shew the purity of Christs nature 6. There were two tenth deales in each loaf which is almost half a peck more then a bushel in the 12 loaves This typified the plenty of food which we have by Christ in which respect he saies He that comes to me shall never hunger Joh. 6.35 7. The 12 loaves were set in two rowes six in a row This typified that unity and order which is in the Church of God which is the body of Christ 8. An especial appurtenance was Frankincense on each row This prefigured that acceptation which all the members of Christ have with God in his beloved by vertue of which the Lord smells a sweet savor upon all the oblations of his people Eph. 1.6 Gen. 8.21 Lev. 24.8 as he did on Noahs burnt-offering Heb. 10.12 Lev. 24.9 9. This bread was renewed every Sabboth that bread might be alwaies before the Lord. Thus is Christ continually before God for us Matth. 12.5 1 Pet. 2.5 9. 10. The Priests onely were to eat of this bread This typified that they onely have a right to feed upon Christ who are of the spiritual and royal Priesthood Behold here the Priviledg of Saints by feeding on Christ John 6.51 we are made Partakers of Eternal Life 11. Levit. 24.9 The Shew-bread was to be eaten in the holy place And Christ is fit to be fed upon onely in sanctified hearts He dwells in our hearts by Faith Eph. 3.17 12. The Vessels in which these were to be kept Exod. 25.29 were of sundry sorts two for the Bread one to hold it and another to cover it and two for the Frankincense one to hold it and the other to cover it This teaches That holy things must be charily kept our Hearts are these Dishes which ought to be as pure as Gold In them this Bread of life and sweet Incense is to be kept They must be kept close from the dust of Wickedness yea and of Worldliness Christ and the Second Vail Of this hear Dr. Gouge In Heb. 9. p. 309. It 's called the second Vail in reference to another by which the Priests entered into the Holy place but by this the High Priest alone entered into the Holy of Holies This second Vail was a Type of Christs flesh for so the Apostle expounds it in these words Hebr. 10.20 Through the Vail that is to say his flesh 1. This Vail shadowed the glory of the most holy place Phil. 2.7 so did the flesh of Christ overshadow his Divine Glory 2. Heb. 10.19 20 By this Vail there was an Enterance into the most holy place so by the flesh of Christ there is an Enterance into Heaven 3. This Vail was made of fine Linnen and this was a Type of the pure Righteousness of Christ Revel 19.8 with which the Saints are clothed 4. This Linnen is said to be twined and that for strength which shewed the stedfastness of Christs Righteousness and that as apprehended by Faith 5. The colours were most precious blue purple and scarlet These colours shew forth blood and shew That in Christs flesh is that pure blood wherewith the Church is purged Revel 1.5 They shew also the Glory of Christ even in his flesh 6. This Vail was of curious workmanship And this with the fore-named colours was a Type of excellent Graces Psalm 45.2 7 John 3.34 with which Christ in his Humane Nature was adorned 7. This Vail was wrought with Cherubims These were shapes of young men with wings They did in particular set forth the attendance of the Angels on Christ as he was God-man the Head of the Church for the Angels are said to ascend and descend upon the Son of man John 1.51 This is a point of great comfort Hebr. 1.14 for by vertue hereof they are made ministring spirits to us Psal 91.11 12 Psalm 34.7 Luke 16 and have a charge given them to keep us in all our ways and therefore they pitch their Tents about us and are ready to carry our Souls to Heaven when we dye 8. This Vail was hung on four Pillars of Shittim Wood covered with Gold and set in Sockets of Silver the Hooks to which the Vail was fastened were all of Gold The Pillars set out the Deity of Christ by which his Humanity was supported in all that he endured The Hooks and Sockets of Silver set out the Union of Christs Humane Nature with his Divine On Exod. 26 Ainsworth observes the Comparison between Christ and this Vail 1. The special use of this Vail was to divide between the holy place and the Holy of Holies and so to debar men from entering yea or looking into the most holy place Heb. 9.8 whereby the Holy Ghost signifies as the Apostle says that the way into the Holies was not yet manifested while the first Tabernacle was standing that is the way to Heaven which the most holy place shadowed was not by those legal Services Heb. 9.24 and 10.19
made it plain That howsoever we differ one from another in some of those Articles which he calls Theological Conclusions the sound and entire knowledg of which is necessary for Divines yet in the Catholique Articles there is full Agreement between the Divines on both sides and that herein we all hold together against the Romish Doctors Take we the very words of Paraeus for having distinguish'd the Articles of Religion into Catholique and Theological as also did Dr. Vsher that Learned and Reverend Primate of Armagh in a Sermon before the King of the Universality of the Church and the Unity of the Faith professed therein he adds these words In both kindes the Protestants are far separated from the Papists In utroque genere Evangelici omnes à Papist is sunt longissime separati invicem autem in articulis Catholicis conjuncti in solis articulis Theologicis dissensiones aliquae hactenus agitantur quae nisi ambitiose magis quà m consulto plebeiorum auribus inculcatae fuissent ad tam infalix Schisma res nunquam venisset Irenic p. 150. consenting yet among themselves in the Catholique Articles onely in the Theological Conclusions there are yet some Dissentions which had they not published to the common people rather ambitiously then wisely we had never faln into such an unhappy Schism So that it 's manifest both that we have just cause to break off from Communion with the Church of Rome because they have broken off from the Foundation and therefore that no Peace can upon safe terms be had with Rome so long as they do with so much obstinacy retain their devilish Doctrines so contrary to the Foundation And also on the other side That we who are Protestants shall do well to lay aside heat on both sides and to agree together considering that in Fundamentals we agree and our Differences are not greater then we see them to be It 's the minde of that learned and moderate Paraeus De Theologicis conclusionibus lacerare velle Ecclesiā nen Christianae charitatis sed Antichristiani est supercilii Iren. About Theological Conclusions to teer the Church in pieces savors not of Christian Charity but of Antichristian Pride 5. Let us labor for the knowledg of the Doctrine of Christ for this is the Foundation of Religion wanting this knowledg we shall be as a man that builds upon the Sand without a Foundation and so our Building will be tottering and subject to ruine This is the Touchstone for the Tryal of all other Doctrines without the knowledg of this Doctrine how shall we make Tryal of other Doctrines and without such Tryal made we shall be in danger to be cheated by every Heretick and false Teacher even to be cheated of our precious Souls then which what danger is or can be greater yea This is Life Eternal says our Saviour to know thee John 17.3 and Jesus Christ See Saint Paul's valuation of this Knowledg I count all things but loss for the excellent Knowledg of Christ Jesus my Lord Phil. 3.8 Upon which place Zanchy brings in Saint Ambrose affirming That the knowledg of the Incarnation Cognitio Incarnationis Passionis Resurrectionis Christi perfectio est vitae thesaurus sapientiae Ambr. apud Zanch. in loc Passion and Resurrection of Christ is the Perfection of Life and the Treasury of Wisdom What things therefore soever they are whereof we remain ignorant let us strive to be more and more acquainted with Christ and to him let us refer the knowledg of all other things and let the knowledg of Christ season all the rest Knowledg of other things without the knowledg of Christ is but Heathenish This is the knowledg which is fit for a Christian Let not therefore the knowledg of other things shut out this but so spend time for the gaining of that knowledg which concerns us in our particular Callings or that in which we take special delight as the knowledg of Physick Law Musick Mathematicks c. that we reserve time and that in a good proportion for the study of Christ Read other Books John 5.39 but above all Search the Scriptures for says our Saviour they testifie of me and this was the care of that pious Eunuch Acts 8.30 who being in his Charet in his return from Jerusalem to Ethiopia gave himself to the reading of the Scriptures 6. Let us for the Doctrine of Christ contend with any that dissent from us for this is the Fundamental Doctrine therefore the Difference is Fundamental but while others agree with us in this let us keep discord from us though they differ in Judgment from us in other things for this Doctrine of Christ is the onely Foundation and therefore the Differences in other things will not be Fundamental 1. I say contend for this it deserves our contention it 's a business of great moment Jude 3 Fight together for the common Faith we cannot be too eager He cannot be saved that is ignorant of this Doctrine nor can he be other then an Heretick that obstinately denies it If any deny Christ to be God or to be Man or to be God and Man in one Person or to be the onely Saviour of the World or to be the Messiah foretold by the Prophets or to be the onely King Priest and Prophet of the Church or to be conceived of the Holy Ghost and born of the Virgin Mary c. He is an Antichrist and to be withstood and held accursed yea though he be an Angel If we says Saint Paul or an Angel from Heaven preach any other Gospel unto you Gal. 1.8 then that which ye have received let him be accursed Verse 9 He repeats it As I said before so say I now again If any man preach unto you any other Gospel then that which ye have received let him be accursed And so Saint John Who is a Lyar but he that denies that Jesus is the Christ 1 John 2.22 He is an Antichrist who denies the Father and the Son Hear him again If there come any other 2 John 10 and bring not this Doctrine receive him not into your House neither bid him God speed The ancient Fathers therefore are hereby to be justified in their heat against Arians Eunomians Ebionites Marcionites Nestorians Maniches c. as among the rest Polycarpus in his heat against Marcion who when Marcion Euseb hist Eccl. l. 4. c. 14. meeting him called to him saying Know us answered him tartly I know that thou art the first-born of Satan Which was agreeable to that which is reported of Saint John who meeting Cerinthus in a Bath would stay no longer lest the Bath should fall upon them And hereby we are in like manner to justifie the zeal of our Forefathers engaging themselves in that Quarrel against the Papists so far that against Transubstantiation c. they have contended even to the death not counting their own lives dear in comparison
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
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
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
weakness suffering us for a little space to taste how gracious he is and before we can have a full taste of it he is gone This then is no small comfort to us against such Desertions III. Let wicked men learn hence not to despise godly Christians considering the Honor that Christ hath put upon them in that he becomes their Husband and makes them his Spouse How were it not against all Reason to lade them with scorn and contempt whom the King of Kings hath so highly honored as for any of the Subjects high or low to have despised Esther when Ahashuerosh had made her his Wife and Queen in stead of Vashti Much more let not them offer any wrong to such for Christ is their Husband and they are his Spouse and therefore how shall not the wrong done to them fall upon the head of the wrong doer As the Husband that loves his Wife will reckon any wrong done to her as done against himself and will to his power avenge her quarrel Esth 7 And this we see in the case of Esther Haman had plotted the Destruction of all the Jews in one day and she being a Jewess had been in the same danger and now she had no sooner complain'd to Ahashuerosh of the wrong intended at the Banquet of Wine but instantly his wrath was incensed against Haman nor could his wrath be pacified till Haman his great Favorite was hanged upon the Gallows which he had provided for Mordecai So and much more will Christ the Husband of the Church be affected with any wrong done to the Church or any Members of it he will own it as done to himself his wrath will be kindled against them that do the wrong and a full revenge will certainly be taken upon them As then ye love your selves repent of and desist from wronging these IV. Let the godly learn in this respect also to look to their Conversation that it may be suitable to the Honor that Christ hath put upon them for so honorable carriage becomes honorable and honored persons It 's not for a Kings Wife to give way to such behavior as may yet be tolerable in Women of ordinary rank much more ought Christians professing themselves to be so related to Christ to be choyce of their demeanor as Christ in the point of Honor surpasses all the Grandees of the World V. Let them also learn to be thankful to Christ who hath so honored them becoming an Husband to them consider we how great the Honor is to be the Wife or Spouse of the Prince of the Kings of the Earth Think we how unworthy we are so great advancement and so endeavor we to raise up our hearts to an high pitch of thankfulness And let us shew it forth 1. In words by setting forth his Goodness and sounding forth his Praises 2. In Realities studying to carry our selves to Christ as to our Husband and that in sundry Particulars 1. Let us have an high and reverent Opinion of him and express it both in words as the Church did Cant. 5.10 while she said of him My welbeloved is white and ruddy the chiefest of ten thousands and in gesture as those twenty four Elders falling down and casting their Crowns before the Throne and saying Rev. 4 10 11 Thou art worthy c. 2. Let us be subject to him to his Injunctions by Active Obedience and by Passive to all the Dispensations of his Providence 3. Let us have common Friends and common Foes common Contentments and common Dislikes He counts our Friends his and the acts of Friendship done unto us he reckons as done to himself It 's his voyce Matth. 25.40 In as much as ye did it to one of these little ones ye did it to me He counts our Foes his and the acts of Friendship denyed to and the acts of Hostility done against us he holds as denyed to or acted against himself Verse 45 Thus he says In as much as ye did it not to one of these little ones ye did it not to me And when Saul afterwards blessed Paul goes on to persecute the Christians he hears it said to him from Heaven Acts 9.4 Saul Saul Why dost thou persecute me What then can we do less then to count his Friends ours and his Enemies ours And seeing he takes content in the things that make for our happiness and dislikes the things that make against us what is more reasonable then that we should take content in the things that content him and dislike and abominate the things that are displeasing to him 4. Let us be loyally affected unto him let him have our love all our love So ought the Wife to be affected unto her Husband let us love nothing besides him but for him love not any man but either because he is Christs or that by our love we may win him to be Christs let us not go a whoring after other things not love any thing by which we may be in danger to be drawn from the love of Christ nay in comparison of Christ hate all To this purpose is that of our Saviour He that loves Father or Mother Matth. 10.37 Brother or Sister more then me is not worthy of me Luke 14.26 Nay If any man comes to me and hates not his Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my Disciple 5. Let us delight in Christ and in communion with him This is a duty of all wives to their Husbands and a property of every good wife If they be absent each from other she is glad of a Letter from him and she delights in reading it over and over If they be present it s her joy to eat and drink with him to speak to him and to hear him speaking to her Let us not fail to be so affected to Christ he is in regard of his body absent from us he in Heaven we on Earth and the Scriptures are as his Epistle written to us let us delight in them and exercise our selves in the study of them thus is the blessed man described his delight is in the Law of the Lord Psal 1.2 and in that Law he meditates day and night In the Sacrament of the Lords Supper we have opportunity to feast with Christ let us readily lay hold on all opportunities for the use of this ordinance in the season of it let us diligently hear the Word read and Preached therein Christ speaks unto us And finally let us frequently put up our prayers to Christ therein we speak to him 6. Let us long for the time when this marriage between Christ and his Church shall be fully accomplished for so a woman betrothed to an Husband longs for the marriage day Thus let it be with us for for the present we are but betrothed to him the marriage shall not be fully accomplished till the second coming of Christ then shall the whole
Church and all the members of it both in soul and body be brought unto Christ and not till then to enjoy him and to be with him fully immediatly and for ever And so the Apostle brings this in as a consequence of Christs descending from Heaven with the voice of an Archangel and with the Trump of God that we namely 1 Thes 4.16 17 the whole Church both in soul and body shall be ever with the Lord Oh therefore let us long for that day let us say Rev. 22.20 even so come Lord Jesus come quickly this is frequently affirmed of the godly as of the Saints at Corinth 1 Cor. 1.7 that they waited namely with patience yet with desire for the coming of the Lord Jesus And so St. Paul testifies himself and all the godly that they looked for their Saviour from heaven Phil 3.20 And so by the same Apostle are the godly described namely that they are such 2 Tim. 48. as love the appearing of Jesus Christ Such therefore let us be CHAP. IX Lib. I. c. Christ and a Lamb. WE have heard Christ and the Paschal Lamb compared before and I intend not now to touch upon that but onely shall take notice of the resemblance between Christ and a Lamb in general And frequently is our Saviour set out under this notion So the holy Baptist saies of Christ Joh. 1.29 Behold the Lamb of God that takes away the sins of the world And a little after Behold the Lamb of God And so St. Peter Vers 36. 1 Pet. 1.19 By the blood of Christ as of a Lamb unspotted and undefiled And so Saint John Rev. 5.6 Vers 8. In the midst of the Elders stood a Lamb as it had been slain And again the twenty four E ders felt down before the Lamb. Vers 12. And again Worthy is the Lamb that was slain to recieve power and riches c. And again Rev 6.16 Hide us from the wrath of the Lamb And again Rev. 19.9 Blessed are they that are called to the marriage-supper of the Lamb Rev. 21.9 And again One of the Angels said Come hither and I will shew thee the Bride the Lambes wife In all which places its plain that Christ is spoken of And the resemblance between Christ and the Lamb holds in these 4. particulars 1. It s an useful and profitable creature the flesh the skin the wool yea all of it and about it is good for some use or other for food for cloathing c. And who sees not how all this is true of Christ useful he is for all purposes he is a King to govern us a Prophet to teach us a Priest to Sacrifice and intercede for us he is a Shepherd to lead us to the green Pastures a Physitian to heal our Diseases a Counsellor to advise us a Guide to direct us Isa 55 1. Rev. 3.18 a Captain to fight for us He is milk wine and hony he is gold to enrich us garments to cloath us eye-salve to cure our blindnesse yea he is all in all to us Col. 3.11 yea all about him is useful to us the holinesse of his conception to answer for our natural uncleannesse the holinesse of his life to answer for the irregularities of our lives his Death to satisfie the justice of God for us his Resurrection to be a cause of our resurrection at the last day His Ascension into Heaven to prepare Mansion-places for us his sitting at his Fathers right hand to intercede for us his coming again at the last day to take us to himself that we may be ever with him 2. The Lamb is a contented creature content with any pasture though never so poor into which the shepherd shall put it And who sees it not to have been so with our Saviour If God will have him to be born of a poor Virgin he disdains it not If to live in a mean condition so as not to have where to lay his head he sticks not at it he sought not greater things for himself then God had laid out for him nay when the people would have taken him by force to make him a King he would none of it Joh. 6.15 but departed into a mountain alone by himself 3. The Lamb is a meek creature bearing wrongs quietly not studying revenge and herein in an high degree is it a fit resemblance of our dear Saviour Therefore saies St Austin is our Saviour compared to a Lamb Agnus quia mansuetus Tom. 10. serm a Lovaniens Edit serm 90. because of his mildnesse We hear that Evangelical Prophet in this respect comparing Christ to a Lamb Isa 53.7 He is brought saies he as a Lamb to the slaughter and as a sheep before his shearer is dumb so he opened not his mouth But will some say did he not open his mouth when they came to apprehend him in the garden Matth. 26.55 said he not Are ye come out as against a thief with swords and staves for to take me And when one of the Officers struck him with the palmes of his hand Joh. 18.22 23 said he not If I have spoken evil bear witness of the evil if well why smitest thou me how then is it true of him that he opened not his mouth Hear Saint Peter clearing this scruple he opened not his mouth 1 Pet. 2.23 that is when he was reviled he reviled not again when he suffered he threatned not he neither studyed nor exercised revenge but meekly bore all he could have prayed to his Father and he would have given him more then twelve Legions of Angels Isa 37.36 and what revenge could they have wrought against them when one Angel in one night destroyed 185000. 2 King 1. in the Assyrian Hoast At his word as at the word of Elisha fire from Heaven might have consumed them all or the Earth would have opened her mouth and devoured them all as it did Korah and that rout of Rebels But he forbore all this and quietly suffered all committing his cause to him that judges righteously Numb 16. 4. The Lamb is an innocent creature The Lamb saies Bullinger is a symbole of innocency Agnus innocentiae symbolum In Apoc. 5. And was not this eminently seen in our blessed Saviour whom did he ever wrong in word in deed in body in goods in good name how justly might he say as Samuel in his apology Whose Oxe have I taken 1 Sam. 12 3 whose Asse have I taken whom have I defrauded whom have I oppressed c. The Apostle could say of him such an high Priest it became us to have who was holy harmlesse Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nay he was so farre from hurting any that he abounded in the exercise of beneficency he took all occasions that offred themselves of doing good yea he sought opportunities he went about doing good Act. 10.38 saies Saint
in the fiery Furnace Daniel in the Lions den Paul and Silas in the inner prison he knew the Israelites in Aegypt the Jewes in Babylon 2. The Shepherd is careful in feeding and pasturing his sheep he leads them not out to rotten grounds that may bane them but into good and wholesome pastures on which they may thrive Such care hath Christ for his people his sheep he feeds their bodies with material food Exod. 16.4 See how he fed Israel in the Wildernesse because they wanted means of Tillage he fed them with Manna from Heaven Exod. 17.6 and because it was a dry Wildernesse he gave them water out of the Rock See how he fed Eliah 1 King 17.6 when he was fain to fly from Ahab and Jezabel the Ravens bring food to him and the brook Cherith furnisheth him with drink Vers 9. and when the waters of the Brook failed he sends him to the widow of Sarepta Vers 16. the meal of whose barrel and the oyl in her cruse he lengthens out that it might suffice for the support of the Prophet the Widow and her Son till he sent rain on the earth 1 King 19.5 6. Afterwards he made the Angels his Purveyors to provide food for him And so still he provides food for us yea for all creatures These all wait upon thee Psal 145.15 saies the Psalmist and thou givest them their meat in due season Much more will Christ provide food for his people see the promise Psal 33.18 19 The eye of the Lord is upon them that fear him to keep them alive in famine So he feeds their soules with spiritual food Word and Sacraments and his flesh and blood in both 3. The Shepherd knowing the straying nature of his sheep is the more careful and watchful over them to keep them together Hear what Jacob said of himself Thus I was in the day the drought consumed me Gen. 31.40 and the frost by night and my sleep departed from my eyes And so it is said of those Shepherds Luk. 2.8 that they watched their flocks by night Such is the care that Christ hath for his sheep his people to keep them from going astray hence it is that he gives such frequent warnings against those sins and errors by which they are in danger to miscarry such as that of the wise man My Son Prov. 1.10 Matth. 7.15 if sinners entise thee consent thou not and that of our Saviour Beware of false teachers which come to you in sheeps-cloathing but inwardly they are ravening Wolves Matth. 23.2.3 And that what they the Scribes and Pharisees sitting in Moses seat bid you observe that observe and do but do ye not after their works for they say and do not Matth. 24.4 And that Take heed that no man deceive you And that of Saint Paul Rom. 16.17 Mark them that cause divisions among you and avoid them And that Beware least any man spoil you through Philosophy Col 2.8 1 Thes 5.21 1 Joh. 4.1 and vain deceit c. And that Try all things and hold fast that which is good And that of Saint John Believe not every spirit but try the spirits whether they be of God or not All these warnings shew Christs care over his sheep to keep them from going astray 4. The shepherd is careful to defend his sheep against the incursions of Wolves and other enemies hear what David saies of himself to Saul Thy servant kept his fathers sheep 1 Sam. 19.34 35. and there came a Lion and a Bear and took a Lamb out of the flock And I went out after him and smote him and delivered it out of his mouth That of Saint Austin which he indeed turns to another purpose is apt to this purpose The Wolf comes to the sheepfold he seekes to seize on some sheep Venit lupus ad ovile ovium quaerit invadere jugulare devorare vigilant pastores latrant canes nil poterit non aufert non occidit To. 10. de Verb. Apost ser 19. to kill to devour it but the shepherds are watching and the dogs are barking and now the Wolf can do nothing he takes not away he kills not Such care hath Christ for his sheep for his people he watches over them to defend them against all enemies bodily and Ghostly Psal 121.3 1 He that keepeth thee will not slumber Behold he that keeps Israel will neither slumber nor sleep 5. The shepherd if any of his sheep be weak and tender how tenderly doth he care for them and so for the young Lambs so Christ for his people Isa 40.11 He shall gather the Lambs with his arm saies the Prophet and carry them in his bosome and gently lead those that are with young The poor younglings he will tenderly relieve and support them So was it Prophesied of him Isa 42.3 The bruised reed he will not break nor quench the smoaking flax It s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive speech much more is intended then is exprest He will not break he will not quench that is he will encourage weak beginnings he will foster and nourish them and carry them on to higher degrees till the bruised reed growes strong Matth. 12.20 till the smoaking flax breaks out into a flame And this is by the Evangelist applyed to our Saviour 6. The Shepherd if any of his sheep go astray takes course to bring them home again he uses his whistle he sends out his dog Such care hath Christ for his straying sheep He calls to them in the ministry of his word as to the Israelites Jer. 3.1 Vers 22. Thou hast played the harlot with many lovers yet return to me and Return ye back-sliding children and I will heal all your back-slidings And he makes use of afflictions as his dogs with which he hunts his straying sheep to the flock Thus when Israel said I will go after my lovers Hos 2.5 Vers 6 Vers 7. Hos 5.15 God threatens to hedge up her way with thornes c. till she should say I will return to my first husband And so he saies I will go and return to my place until they acknowledge their offences and seek my face in their afflictions they will seek me early And so it followed Come said they Hos 6.1 let us return to the Lord for he hath torn and he will heal us he hath smitten and he will binde us up And so David speaks in his own experience Psal 119 67 Before I was afflicted I went astray but now I have kept thy word 7. If any one sheep be missing and lost how doth the Shepherd Luk. 15.4 5 6 leaving the flock seek after the lost sheep till he finds it and having found it how doth he bring it home on his shoulder rejoycing how doth he invite his friends and neighbours to rejoice with him So is Christ affected in this respect and this he
periclitantem tanto affectu moveri dolore ut corporis sui detrimentum in currat Si hoc praestat homo homini quantum Deum hominem Jesum putas homini praestitisse Si tu pro uno homine per compassionem corporale periculum incurris quid putas Dominum Jesum pro omnibus hominibus tolerasse c. Sed ad passionis defectum veniamus Passionem autem non unum illum diem appellamus sed totam vitam suam Tota enim vita crux fuit Martyrium Vide quantae fuit parcitatis in abstinentia quam assiduus in vigiliis quam frequens in orationibus In labore sudore vultus sui quam assiduus cum circuiret vicos et castella Evangelizans curans undique Et quam crebro famem pertulit sitim ille panis vivus ille fons aquae sitientis in vitam eternam Videamus jejuniuÌ„ illud 40. dieruÌ„ et 40. noctium et jam a deserto ad homines redâ—unti occurramus vultum illius amabilem tantis iejuniis considerâ—mus afflictum Veniamus jam ad illum ultimae diei agonem causas deformitatis corporis nequibimus ignorare Vide quomodo pavere taedere coepit tristis fuit anima ejus usque ad mortem sudoâ— sanguineus orantis corpus per fudit copiose ita ut non solum distillaret sed guttae guttatim decurrerent in terram Noctis etiam illius incommoda percurramus quomodo tentus vinctus tractus trusus coesus consputus alapis percussus c. quis hic locus delitiarum qualis hic decor speciei quis in corpore si tractato pulchritudinem quaerat Veniamus ad finem Nudatur bonus Jesus Heu mihi qui vestivit coelos variis sideribus ante crucem expoliatur c. Ibid. c. 5. and as it were altogether unprofitable and base neither lovely to look upon nor fit for any use So the Prophet speaks of the Vine Ezek. 15.3 Shall wood be taken thereof for any work or will men take a pin of it to hang any vessel thereon It s a question that implies a vehement Negation So was it also in the body of Christ according to that of the Prophet Isa 53.2 He hath no form nor comlinesse and when we shall see him there is no beauty that we should desire him What is more manifest And he was truly such in the eyes of carnal men that could look no further then the flesh And this we may prove by plain reasons first by his compassion then by his Passion Who doth not know that a man about his friend in danger is moved with such affection and grief that he prejudices his own body If a man doth this for a man what think we that Jesus God and man doth for man If thou for one man endangerest thy self by compassion what thinkest thou that the Jesus Lord endured for all men But come we now to his Passion And we speak not now of the Passion of one day in which he suffered death but of his whole life for Christs whole life was a continued Cross and Martyrdome See how he exceeded in Abstinence in Watching in Prayer How assiduous in Labour and Sweating when he went about their Townes and Villages preaching the Gospel and healing Diseases every where And how oft did he suffer Hunger and Thirst who is that Bread of Life and that Fountain of Water springing up unto Eternal Life Consider we that Fast of fourty daies and fourty nights and let us now meet him returning to men from the Desert and consider his lovely countenance afflicted with such Fasting Come we now to that conflict of the last day of his Life and we shall see causes enough of the deformity of his body see how he began to be amazed and astonished My soul saies he is exceeding sorrowful unto the death A bloody sweat did in such plenty bedeaw his body while he was praying that it did not alone distill but also fell by drops to the earth Let us breefely run over the evils of that night how he was apprehended bound drawn thrust beaten spit on and buffeted c. and now what place was here for delicacy what comlinesse could be there who could expect beauty in a body thus handled Come we to the close Good Jesus is stript stark naked Wo is me He that cloathed the Heavens with several Stars being to be crucified is spoiled of his garments And now let us not be offended so farre at the deformity of Christ in his body It s that to which he submitted himself for our good and Eternal advantage as Saint Bernard speaks well From the deformity of our Redeemer issued the price De deformitate Redemptoris nostri manavit pretium eterni decoris nostri Ibid. with which our Eternal comlinesse was purchased Why then shall we stumble at that outward deformity to which for our advantage he did voluntarily submit himself especially considering that he is in himself as the Psalmist confesses fairer then the children of men Psal 45. And let us be willing to be made deformed by suffering for Christ and for his honour though it be never so much stick not at any kinde or degree of deformity for Christ who was made so deformed outwardly for our good It is the exhortation which Saint Bernard gives upon this ground Let us be content saies he outwardly in our body to be made deformed Deformemur nos in corpore extrinsecus cum Christo deformato ut reformemur interius in anima cum formoso Jesu conformemur corpori vitis nostrae in corpore nostro ut reformet corpus humilitatis nostrae configuratum corpori claritatis suae Ibid. with Christ deformed that we may inwardly in our souls be reformed with faire Jesus Let us in our body be willingly conformed to the body of Christ our Vine that he may change our vile bodies and make them like unto his glorious body The plain English is let us partake of the sufferings of Christ that we may partake of his glory at last The Apostle can tell us that all the afflictions of this present life Rom. 8.18 are not worthy of the glory that shall be reveiled But there is no hope that we should attain to this glory except we be willing to suffer with him for this is the order which the onely wise God hath set as for Christ that he must first suffer and then enter into glory so for us Luk. 14.26 that suffering with him Rom. 8.17 we shall be glorified together VI. To all these I shall add one resemblance more which our Saviour himself doth clearly intimate yea fully expresse in both parts of the comparison As the branch cannot bear fruit of it self Joh. 15 5 except it abide in the Vine no more can ye except ye abide in me And then he adds I am the Vine and ye are the branches Ver. 5 He that abides in me and I
also the transcendent love of Christ to us Gentiles in that he looked upon us in our low condition that though we were so mean yet he was pleased so farre to have respect to us as to espouse us unto himself what a dignation was it of King Ahashuerosh to set his affection upon Esther a poor Captive Jewish maid Est 2. to make her his Wife and Queen in stead of Vashti but that is nothing to this in hand in respect of the infinite difference between Christ and all the Grandies and Magnies of the World We see how God commends his love to the Jewes under this notion in that though their father was an Amorite Ezek. 16.2 3 c. to Vers 12 and their mother an Hittite yet even then when they were in their blood their navel not cut nor they washt in water to supple them nor swadled at all but were cast out into the open field to the loathing of their person even then he spread his skirt over her and covered her nakednesse and sware to her and entred into a Covenant with her and washed her with water annointed her with oile and cloathed her with embroydered work and shod her with badgers skin and girded her about with fine linnen and covered her with silk and decked her with ornaments and put bracelets on her hand and a chain on her neck and a jewel on her forehead and ear-rings on her eares and a beautiful crown on her head This is the plain case of us Gentiles and the gratious dignation of Christ towards us what then more equal then that we should break forth into expressions of joy and thankfulness as that blessed Virgin did Luk. 1.46 47 48. My soul doth magnifie the Lord and my spirit rejoyces in God my Saviour for he hath regarded the low estate of his hand-maiden yea and we may add concerning the Jewes and our selves as the Virgin in her Song Vers 52 53 He hath put down the mighty from their seates and hath exalted the lowly and meek he hath filled the hungry with good things and the rich he hath sent empty away The Jewes were mighty but he hath put them down us Gentiles being low he hath exalted us being poor and hungry he hath filled with good things The Jewes that formerly were rich he hath sent empty away And so according to the twofold sign given to Gideon whereas in the old Testament the dew was onely upon the fleece and the whole floor was dry now in the times of the New Testament the dew is upon the whole floor and the fleece is dry Admire we this gracious dispensation of God to us Gentiles and in this respect fail not to obey that Prophetical exhortation Psal 117.1 2 O praise the Lord all ye nations praise him all ye people for his merciful kindness is great towards us Let us learn since Christ was not ashamed of us in our low condition therefore not to be ashamed of Christ because of that low estate to which he voluntarily submitted himself and in which as man he was for a while but believe in him and glory in the profession of his name Let Jewes Turkes and Pagans object it to us never so much that we trust in a crucified Saviour yet let us not be moved at it but go on so to do hear we how Saint Paul stands affected in this respect 1 Cor. 2.2 I desire saies he to know nothing but Christ and him crucified And speaking of his ministry 1 Cor. 1.23 he glories in this We preach Christ crucified And in opposition to the false Apostles who desired to have the Galathians circumcised Gal. 6 13 Vers 14. that they might glory in their flesh he adds But as for me God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ And this minde let us bear Learn we in imitation of our blessed Saviour not to despise any because of their external meannesse as he did not despise us Gentiles for this but notwithstanding it hath espoused us to himself In whom we finde any thing of Christ let us love them though never so mean and bestow our endeavours to draw others to Christ though in any respect they be never so mean never so wicked Lastly as we desire to render our selves amiable in the eyes of Christ our Boaz let us forsake our Countrey and Kindred our Fathers house even our dearest and nearest relations the things and persons that are dearest unto us especially our darling sins to which we have been most addicted in the committing of which we have formerly taken most content yet also all other things wealth honour life parents brethren Sisters friends if it shall happen that there shall be a competition between Christ and them if they shall at any time seek to draw us away from Christ in this case forget them forsake them abandon them Now shall Christ our husband count us lovely take content in us otherwise not Luk. 14.26 hear we our Saviour saying as much If any man comes to me and hates not father mother wife children brethren yea and his own life also he cannot be my disciple Hitherto we have seen the Types of the Church CHAP. V. NOw follow other resemblances by which the Church is set forth in the Scriptures of the old or new Testament and these I shall propound to you in an Alphabetical order The Church and a Body We have the Church frequently in Scripture spoken of as a Body as where it s said There is one Body Eph. 4.4 Vers 12. Vers 16. and again For the edification of the Body of Christ And again From whom the whole body c. And the resemblance between the Church and a Body stands in sundry things 1. In the unity of the whole 1 Cor. 12.12 The members of the natural body are many and divers and their offices divers yet they all make but one body being all knit together by sinews joynts nerves So the members of the Church are many and divers in sundry respects yet they make onely one body one Church they being all knit together in one as by sinewes and nerves by sundry bands the band of one Faith the band of Charity the band of Baptisme and the Lords Supper the band of their several Vocations by which they serve one another and these are properly Religious bands Church-bands by means of which this Mystical body is one Eph. 4.4 and the Church one as our Saviour saies My dove my undefiled is but one Cant. 6.9 Ecclesiā unam And so is it taught in the Nicene Creed to believe one Church Nor doth the multitude and variety of members hinder the unity of this body In the Divine Essence there are three Persons really distinct yet but one God In the Person of Christ there are two Natures Humane and Divine as different as Heaven and Earth Infinite and Finite and
himself alone set upon other things besides God so that as the Apostle says That Covetousness is Idolatry Col. 3.5 Eph. 5.5 and the covetous person an Idolater so may it be said of the rest So that even among our selves this Chastity of the Dove is much wanting the more is our shame But Though Israel play the harlot let not Judah sin Hosea 4.15 though most men in the World be so vain as to hunt after other Lovers yet let it be our wisdom to rest content with God alone and cleave fast unto him Give to him alone the Worship that is due to him impart it not to any besides him Pray to him alone do Adoration to him alone love him alone and none else except it be in him and for him Love not the World 1 John 2.25 nor the things of the World rejoyce in him alone let our desires be onely after him Matth. 10.28 Fear not him that can kill the Body but fear him who is able to destroy Soul and Body Trust in the Lord with all thy Heart Prov. 3.5 Exod. 15.11 and so in the rest Who says Moses is like to thee O Lord among the gods And plainly Deut. 33.20 There is none like to the God of Jesurun None therefore so well deserves or can lay so just claim to the Worship of the Soul as this great God And think not now of dividing the Heart between God and any Creature He says My Son give me thy Heart Prov. 23.26 not a part of it bigger or lesser but thy whole Heart A King can endure no Partner in his Kingdom nor an Husband in the Love of his Wife nor God in our Hearts If we say of our Hearts to God as David to Mephibosheth concerning his Lands Thou and Ziba divide the Lands 2 Sam. 19.29 30 God will not fail generously to answer as Mephibosheth did Nay let him take all By thoughts of dividing the Soul and the Worship of it between God and the Creature we shall quite exclude him CHAP. VIII The Church and an Hill THe Church is frequently in Scripture set forth by Mount Sion and the Resemblance holds between the Church and an Hill in these Particulars I. In respect of the firmness of the Church Saint Chrysostom takes knowledg of this Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Merito mons est Ecclesia quod sit firma stabilis nec possit conquassari Sicut enim non potest mons labefactari ita nec Dei Ecclesia To. 3. in Psa 9. Deservedly says he is the Church likened to an Hill because it is firm and stable and cannot be broken to pieces As an Hill cannot be cast down so neither the Church of God No power of men nor yet of Hell can so far prevail Mat. 16.18 It 's the assurance of our Saviour The gates of Hell shall not prevail against it Particular visible Churches may be prevailed against and so may fail as we have seen by sad experience of many famous Churches in Asia Africa and other places but the whole Church never failed The glory and splendor of the Church may be much eclipsed and the numbers of it much decreased yet still a Church hath been When the Arian Heresie prevailed most in so much that the whole World lamented that it was turned Arian yet there were some Catholique Bishops and Catholique Christians that held the Faith of the Consubstantiality of the Son with the Father and these were the Church And in the Times of the Roman Apostasy when it prevailed most in the World even then were some that did profess and maintain the Faith of Christ and the purity of Gods Worship against the Heresies and Idolatries of the Church of Rome and sealed the Truth of God with their blood and these were the Church then The grounds of this stability of the Church are two 1. The Power of God the Builder and Founder of the Church for what Men or Devils being of finite power can prevail to throw down the Building of this God whose Power is infinite for Job 9.4 who ever strengthened himself against God and prospered 2. The strength of the Foundation upon which the Church is built Christ a Rock Matth. 16.18 upon this Rock I will build my Church says our Saviour that is upon Christ the Rock the subject of Saint Peters Confession and thereupon he infers therefore Mat. 7.24 The gates of Hell shall not prevail against it for so the House built on the Rock stood impregnably against all assaults of rain and floods and winds and the reason is given Verse 25 because it was built on a Rock This affords great comfort to the Church against all her Enemies Thou O Church of God hast many Enemies Satan that Prince of Darkness and his under-agents Hereticks on the one side and Schismaticks on the other side and many wicked and profane men in the World Psalm 137.7 and these are cruelly bent and full of malice against thee crying Raze it raze it even to the Foundation thereof and 83.4 Their aim and endeavor is That the Name of Israel may no more be had in remembrance and oft they are armed with great secular power but yet fear not God is with thee he that built thee will uphold thee and as Hezekiah said for the comfort of his Subjects against the Assyrian Army 2 Chro. 32.7 8 There are more with thee then with them with them is an arm of flesh but with thee is the Lord thy God And thou art built upon Christ the Foundation therefore all opposition made against thee to remove thee out of thy place shall never prevail against thee And let all Enemies upon this ground be advised to desist from their cruel attempts against the Church Who would undertake to wash the Black-moor or any other labor in vain Such will your endeavors be in this kinde as if a man should undertake to remove an Hill out of its place for so is the Church an Hill firm and stable it shall stand and remain when ye have done the worst that ye can do yea your endeavors are against God who hath founded this Hill the Church and against Christ the Rock upon whom it is founded and consequently against your selves and ye can expect no other issue of your attempts in this way but ruine to your selves Desist therefore in time if ye love your selves II. In respect of propinquity and nearness to Heaven as the Hills in regard of their height are nearer to Heaven then other lower parts of the Earth so is the Church so are godly Christians the Members of the Church nearer to God then any other people under Heaven and God nearer to them Eph. 2.13 then to any others The Apostle speaking of the Ephesians as they were Gentiles before they were converted to the Faith of Christ says They were far off but speaking of them after their
Conversion he says Verse 19 They were made nigh And a little after Ye are no longer says he strangers and foreigners but fellow-citizens of the Saints and of the Houshold of God And Psalm 145.18 The Lord says the Psalmist is near to all them that call upon him in Truth They have a free and ready access to God by Prayer with hope of audience Through him says the Apostle that is through Christ we both that is Eph. 2.18 Believers both among Jews and Gentiles have an access to the Father But as for wicked men they are far off they have no liberty of access to God by Prayer no hope of prevailing with God in Prayer nay to the wicked God says Though ye make many prayers I will not hear Isai 1.15 yea which is more God says of them When they fast I will not hear their cry Jer. 14.12 and when they offer burnt-sacrifice and an oblation I will not accept them And yet further the Church and the Members of it all godly Christians are near to God as having an open enterance into Heaven to enjoy God and live with him in Glory and Happiness for ever 1 Cor. 2.9 Matth. 20 James 1.12 Heb. 10.23 God hath prepared it for them and it shall be given to them for whom it is prepared God hath promised it to them and faithful is He that hath promised Yea Christ hath purchased it for them and therefore they cannot miss of it but as for the wicked God will know them afar off there shall be no enterance for them 1 Cor. 6.9 No unrighteous person says the Apostle shall inherit the Kingdom of God And Saint John says of the Heavenly Jerusalem Rev. 21.27 There shall in no wise enter into it any thing that defileth nor whatsoever worketh abomination or maketh a lye See the difference between the Church and the Members of it and all wicked men that are strangers from it great is the preferment and Happiness of the one most sad is the condition of the other let wicked men be humbled and cast down let the godly be comforted and be thankful to God for this That they are so preferred CHAP. IX The Church and an House THis Resemblance is frequently used in Scripture Saint Paul calls the Church of God 1 Tim. 3.15 Heb. 3.6 the House of the living God And again Whose House says he ye are if ye hold fast the Confidence and the rejoycing of the Hope to the End 1 Pet. 4.17 And Saint Peter The time is now come that Judgment must begin at the House of God that is at the Church of God Serm. of the Churches Visitation And as Dr. Sibs well observes an House is sometimes put for the Family and sometimes for the structure or Building it self and both ways the Resemblance holds between the Church and an House I. As the House is put for a Family so the Resemblance holds in these things 2 Tim. 2.20 1. In a great House there are Vessels of Gold Silver Wood and Earth some to honor some to dishonor So in the Church there is a mixture of good and bad Elect and Reprobate as in the Field there is a mixture of Wheat and Tares and in the Floor of Grain and Chaff Wonder not then nor take such offence at the Church as to forsake the Communion of it because all are not right and streight nor such as you would have them to be There was never any Church so exact but that there hath been such a mixture in it Let this comfort you That a time will come in which there shall be a Separation made between the Sheep and the Goats between the Wheat and the Tares between the Grain and the Chaff then all things that offend shall be taken and cast out and as in the Garner there shall be onely good Grain so then there shall be onely a Congregation of righteous men Psalm 1.5 Heb. 12 and spirits made perfect Wait till that time and expect not that now which God intends to be then separate we our selves from the corrupt manners of the wicked and imitate not their sinful exorbitances and then let it not trouble us that wicked men are mixt with us their sins shall hurt them not us Gal. 6.5 Rom. 14.12 Every man shall bear his own burden Every one of us shall give account of himself unto God And if any being admitted to the Lords Table shall eat and drink unworthily he shall not prejudice any of us who study to prepare our selves for the use of it 1 Cor. 11.29 but shall eat and drink judgment to himself alone 2. In a great Family there are persons of different ages of different strength of different relations to the Master of the Family of different employments so in the Church of God there are little Children 1 John 2.12 13 14 young men and Fathers there are weaker and stronger Christians some that stand in need of milk some that are fit for stronger meat some that need to be led or carried in arms some that can go of themselves and walk strongly some that are Teachers and Rulers of others and some that are taught and ruled by others Let not then weak Christians be too much cast down because of their weakness nor they that are laid out for less noble employments as if in this respect they were not of Gods Family The weakest Childe is a Member of the Family as well as the strongest and they that stand in need of milk as well as they that are most fit for the strongest meat and they that need to be carried in arms as well as they that are able to go most strongly yea know for your comfort That as the weakest Childe may in time grow to be a strong Man so ye that are weak for the present may in time prove strong if ye be not wanting to your selves Nor let stronger Christians despise the weaker for even these are Members of Gods Family as well as your selves and therefore to despise them were intolerable pride and God knows how to increase their strength and to abate yours so that ye may come to stand in need of the help of them whom for the present you despise because of their weakness Serm. of the Churches Visitation 3. There is yet another Particular which Dr. Sibs observes in which this Resemblance holds namely That the Master of the Family hath a Care to provide for his Family yea and he that doth it not hath denied the Faith 1 Tim 5.8 and is worse then an Infidel yea the very Dragons and Ostriches the worst of all the Creatures have some care of their young ones So nay much more God the Master of this great Family will provide for all the Members of his Church Mat. 6.26 28 29 30 yea He feeds the Fowls of the Air and clothes the Lilies of the Field much more will he