Christ He shall devide the spoiles of the mighty for He hath destroyed his enimies while for sin he condemned sin in the flesh making good his promises of the spoiles not according to merits but rendring good for evil to the miserable Pergens sampson ad diem festum hebraei populi uxorem ejus viro alii parentes tradiderunt hoc faciunt leves animae quae consortium unici sponsi Christi easto fidelique corde minime retinentes cuilibet se haereticae tradunt doctrinae Ibid. He goes on Sampson going to his people his wife was by her parents given to another man and this do unstable soules which not keeping the communion of Christ with a chast and faithfull heart give themselves up to every heretical Doctrine Proceeding in the history he addes further Reversus Sampson cum cognosceret uxorem suam viro alteri conjunctam trecentis vulpibus apprehensis earum in invicem caudas innectens faces his ardentes posuit Compendio succendit Dicit quidem noster fortis Dominus haereticos signans capite nobis vulpes pusillas exterminantes vineas quibus sunt faces incenndii potius erroris quam divini amoris c. Ibid. Sampson returning when he saw that his wife was given in marriage to another man having taken three hundred foxes tying their tailes together and putting firebrands between he suddenly burnt their country And our valiant Lord sayes meaning Hereticks Take us the little foxes that marre our vines which have also firebrands rather of error then of divine love c. He proceeds in the story continuing the Parallel between Sampson as the Type and Christ as the Truth The same Sampson sayes he loved another woman of that people to whom while he was going Idem Sampson in illo populo aliam dilexit mulierem quam dum pergit accipere transeunti viam inimicorum insidiae irruerunt Cui virtus divina statim adfuit Apprehensa enim asini maxilla mille viros ex ea prostravit caeterosque in fugam vertit Qui cum siti praeliando deficeret invocato Deo ex rima illius maxillae aqua profluens virtuti priscae reddidit satiaetum eumque adversariis superatis fecit esse victorem Si nostrum fortem dominum respicias hoc animali vectatum ampliorem numerum ab eo prostratum invenies Sitienti corpori illius ex latere tanquam ex rima sanguis aqua manavit qua satiata omnis anima Christiana dicit Super aquas refectionis educavit me De promiss c. part 2. c. 22. his enemies laid wait for him but the divine power was present with him for taking the jaw-bone of an Ass he slew with it a thousand men and put the rest to flight And when he was ready to faint with thirst calling upon God water flowing out of an hollow place in the jawbone restored him being satisfied with it to his former strength and made him a conqueror his enemies being overcome If ye look at our valiant Lord riding upon an Asse you shall finde a farre greater number vanquished by him And to his body ready to perish with thirst water and blood issued out of his side with which every Christian soul being satiated says He led me out to the waters of comfort Venditur Christus in Joseph ante legem venditur in Sampson sub lege venditur à Juda Judaeis sub gratia Ibid. And a little after he adds Christ was sold in Joseph before the Law he was sold in Sampson under the Law he was sold by Judas to the Jews under the Gospel Sivit se Sampson nervis recentibus colligari dicente ei Dalila Philistim super te Sampson ita illa vincula virtute dissolvit tanquam stupa cum tetigerit ignem adversosque omnes vertit in fugam Noster etiam Dominus fortitudinis apud Hierusalem velut his vinculis se ligari permisit Adducunt enim ad eum mulierem in adulterio deprehensam et dicunt tentantes Magister modo hanc deprehendimus Moses jussit hujusmodi lapidari Tu vero quid de ea statuis Nervorum velut ex lege vinculis se crediderunt legasse Jesum maxime recentâ—um cum dixerunt modo Quae noster Jesus hoc responso disrupit Qui vestrum inquit sine peccato est prior in illam lapidem mittat quo audito unus post alterum discesserunt ut illud vinculum ita solveretur sicut fluit cera à facie ignis Ibid. He goes on Sampson suffered himself to be bound with green wyths that were never dryed but when Dalilah said the Philistims be upon thee Sampson he brake the cords as a thred of tow is broken when it touches the fire and put all his enemies to flight And our strong Lord suffered himself at Hierusalem to be bound with such cords for they bring to him a woman taken in Adultery and tempting him say Master we found this woman in the very act of Adultery and Moses commanded such to be stoned but what sayest thou Joh. 8.3 4 5. And now they thought they had bound him fast But our Jesus broke these cordes with this answer Verse 7. Who among you is without sin let him cast the first stone at her which when they heard they departed one after another so that the cord with which they had bound him was broken as wax melts before the fire And again Ligatus fuit funibus novis Cumque id fieret Adversarii ad te inquit Sampson At ille repletus spiritu disrumpens funes a brachiis suis tanquam filum spargit omnesque fugavit adversarios Ligari se sinit noster Dominus dum veniunt ad eum Pharisaei dicentes Magister scimus quia in veritate doces nullius personam accipis Licet tributam dare Caesari annon Sed fortis noster nodos omnes ista voce disrupit Quid tentatis me hypocritae Adferte mihi numisma census At illi attulerunt ei denarium Et ait Dominus cujus est imago superscriptio Dixerunt Caesaris Reddite ait Dominus Caesari quae sunt Caesaris Deo quae Dei sunt His dictis mira celeritate vincula illa disrupit ille susceptus homo qui Deo suo canit in Psalmis Dirupisti omnia vincula mea Ibid. Sampson was bound with new cords and when that was done Dalilah said the Philistims be upon thee Sampson But he being filled with the spirit brake them from his armes like a thread And our Lord suffefered himself to be bound when the Pharisees came and said unto him Master Thou teachest in truth and regardest not the person of any Is it lawful to give Tribute to Caesar or not Matth. 22.16 17. but Christ broke all the knots with that word why tempt ye me ye hypocrites shew me the tribute mony and they brought him a penny and he said whose image and superscription is this they said Caesars Render sayes the Lord to Caesar the
alimenta deessent Vendidit autem Christus non paucis in Judaea sed vendebat omnibus ut ab omnibus crederetur omnes regiones venerunt in Aegyptum ad Joseph emere Ejusd lib. c. 7. Nor did Christ sell to a few in Iudaea but he sold to all that all might believe in him as all Countreyes came into Aegypt to Ioseph to buy corn and he sold to them all Hear St. Austin Ioseph's brethren selling him did cast him from them but Fratres vendentes Joseph abjecerunt cum fame tribularentur ad opem illius confugiunt to 4. quaest super libr. Judic sic qui abjecerunt Christum ad cum rursus conversi in to inveniunt salutem when they were pressed with famine they fly to his help so they that rejected Christ turning to him again finde salvation in him And elsewhere the same Father Joseph Joseph à fratribus persecutionem passus ab alienis honoratur Sic Christus Judaeis persequentibus à Gentibus clarificatus est to 4. de 83. quaestion q. 58. persecuted by his brethren is honoured by strangers so Christ the Jewes persecuting him is magnified by the Gentiles And again elsewhere Vivente Joseph non referuntur crevisse filii Israel sed postea quam mortuus est germinaverunt haec in illo Joseph figuâ—ata sunt in Christo completa priusquam moreretur Joseph noster scil Christus pauci in eum crediderunt postquam autem mortuus est resurrexit in universo mundo multiplicati sunt crevere Israelitae i. e. populi Christiani Joh. 12.24 To. 16. de temp ser 84. While Ioseph lived the children of Israel are not said to have increased in number but after his death they did mightily increase This was a figure in Ioseph but it was accomplished in Christ while our Ioseph namely Christ lived on the earth few believed on him but after he was dead and risen again the Israelites that is the Christian people were exceedingly increased in the whole world as he himself sayd Except a corn of wheat fall into the earth and dye it remains alone but if it dye it brings forth much fruit Joh. 12.24 And afterwards Ver. 32. if I be lifted up from the earth I will ' draw all men to me Ver. 33. And this sayes the Evangelist he spake of his death Hear St. Chrysostome As Ioseph went to his brethren to visit them and they neither regarding the Brotherhood nor the cause of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut Joseph ad Fratres abiit invisens eos et illi nec fraternitatem nec adventus causam reveriti sunt sed primo quidem occidere voluerunt postea autem vendiderunt barbaris Ita et Dominus noster advenit invisens genus humanum et suscepta carne dignatus fieri frater noster sic advenit sed ingrati Judaei animarum et corporum medicum occidere conati sunt et opere complerunt animo suo decretam caedem eumque crucifixerunt et isti quidem apprehensum et cruci traditum occiderunt illi autem consultabant quidem sed opere quod consulebant non impleverunt oportebat enim figuram minus habere quam veritatem To. 2. In. genes hom 61. thought first of killing him but afterwards sold him to barbarous people so our Lord came to visit mankind and having taken humane flesh upon him so he came but the unthankful Jews endeavoured to kill the Phisitian of soules and bodies and did actually accomplish this intended murder and these indeed having apprehended him and delivered him to be crucified killed him but those indeed consulted Iosephs death but did not actually accomplish it for it was meet that the type should have somewhat lesse then the truth And so the same Father elsewhere Many things are found alike in Ioseph and in our Lord. Iosephs own brethren layd in wait for him so our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. multa similia in Joseph in Domino reperiuntur Joseph à propriis consanguineis suis insidiis appetebatur sic Dominus Joseph varia tunica exutus est sic Dominus Joseph Ismaelitis est venditus sic Dominus à Juda Pharisaeis Joseph in vacuam cisternam injectus ascendit illaesus sic Dominus in monumento novo sepultus tertio die resurrexit Joseph à fratribus agnitus est Dominus post resurrectionem discipulis est manifestatus Joseph in carcere cum duobus Eunuchis inclusus illis somnia declaravit unus quidem à vulneribus devoratus est alter in patriam suam restituitur Dominus cum duobus latronibus crucifixus incredulum quidem in escam Gehennae transmisit fidelem autem paradisi civem constituit Joseph a best is devoratus nunciatus est tanquam Rex praeconis voce renunciatus Dominus tanquam homo crucifixus est tanquam Deus glorificatus To. 6. ser de negat Petri. Joseph was stript of his party-coloured coat so our Lord. Ioseph was sold to the Ishmaelites so our Lord by Iudas to the Pharisees Ioseph cast into an empty pit came out unhurt so our Lord buried in a new sepulchre rose again the third day Ioseph was made known to his brethren and our Lord after his resurrection was made manifest to his disciples Ioseph being in prison with Pharaohs two Officers declared to them their dreames hanging the one and restoring the other to his Office So our Lord being crucified with two malefactors sent the incredulous one to hell and made the believing thief a Citizen of Paradise Ioseph was sayd to be devoured by some cruel beast and was proclaimed as a King And our Lord was crucified as man but glorified as God Finally hear Prosper Iacob loved Ioseph and God said of his Son This is my beloved Son in whom I am well pleased Matth. 3.17 Jacob diligebat Joseph dicit Deus de Filio hic est filius meus dilectus c. somniavit Joseph somnium narravitque fratribus suis Putabam nos ait ligare gremia in campo surrexit gremium meum erectum est Conversa autem gremia vestra adoraverunt gremium meum Hoc in Christo futuruÌ„ praedixit idem Jacob in benedictione quam acceperata Patre Judah dicente Adorabant te omnes filii Patris tui Rursus alia sacramenta vidit in somnio haec suis fratribus indicavit quasi Sol inquit Luna undecim stellae adorabant me de Joseph nostro Domino Jesu Christo dicitur per prophetam Laudate eum Sol Luna landate eum omnes stellae lumen De praedict Dei part 1. c. 25. Ioseph dreamed a dreame and told it his brethren I thought we were binding sheaves in the field and my sheafe arose and stood up and your sheaves did obeysance to mine Gen. 37.7 This did Iacob foretell to come to passe in Christ while blessing Iudah he sayd all thy fathers children shall bow down unto thee
more in favour with God then we can hope to be But then what shall we need to look to any other besides Christ for as St. Ambrose saies well Who is dearer to the Father Quis charior Patri filio de quo ipse Pater dixit Hic est filius meus dilectus in quo mihi complacitum est In Rom. 1. then the Son of whom the Father himself saies This is my beloved Son in whom I am well pleased Who will make use of the mediation of any Courtier to the King when he hath the Kings dearest Son to intercede for him He is fully and richest furnished in his humane nature with all gifts by which he is fitted for the execution of his threefold Office what then should hinder but that we should fully rest upon his mediation upon his Kingly power to defend us against all enemies upon him as a Prophet to instruct us in all things needfull to be known believed and done to salvation upon him as a Priest by his death on the Cross to obtain pardon of sins reconciliation and peace with God and finally everlasting salvation and by vertue of his intercession at his Fathers right hand to speed in our prayers and to be accepted in our praises and thanksgivings and in all acts of Holinesse and Righteousnesse and Charity which in obedience to his command we endeavour to perform But further in this name Messiah or Christ it s implied as we have heard that he hath made us Kings and Priests and Prophets let us therefore walk as such let us carry our selves as Kings not giving way to our lusts but labouring to subdue them as Kings strive to subdue Rebels rising against them Mortifie saies the Apostle your members on the earth Col. 3 5 1 Pet. 2.5 Psal 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal 51.17 Let us behave our selves as Priests offering up spiritual Sacrifices the Sacrifice of Prayer the Sacrifice of Praise the Sacrifice of Almes the Sacrifice of our Bodies the Sacrifice of a broken and contrite Spirit What becomes Christians better being spiritual Priests then to offer up these spiritual Sacrifices daily finally let us do the workes of Prophets Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20 teaching and admonishing one another considering one another to provoke to love and good works exhorting one another daily comforting one another and in general Edifying one another in our most holy faith Finally As hath been said in this name Messiah or Christ it s implied that from him grace is conveyed unto every member of the Church rendring them able to serve and honour God and to be useful to others Let us therefore wanting grace in any kinde or measure seek to Christ for it and by an act of faith draw from his fulnesse grace for grace Having grace in any kind or degree let us be humble not arrogating any praise to our selves for it but giving the glory of it to Christ from whom we have received it and saying with the Psalmist Not to us Lord not to us Psal 115.1 but to thy name give the glory And finally having received from Christ whatsoever grace we have in whatsoever proportion it be let us employ it to the advantage of Christs honour by using it to the benefit of others for there is reason that what we receive from Christ we should use it to his honour from whom we have received it and answer his expectation in the use of it now what his expectation is 1 Cor. 12.7 the Apostle tells us saying That the manifestation of the Spirit is given to every one to profit withall And thus using the grace which is given us we shall provide for the honour of Christ while we shall give them occasion to blesse Christ that hath given such gifts unto men And now shall Christ say to us at that great day Matth. 25. Well done good and faithful servant PARALLELS LIB II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types by which he was fore-shadowed in the Old Testament I shall now in this Book present you with the Parallels between him and those other Resemblances by which he is set forth in the Old or in the New Testament And in laying them down I shall not stand upon any accurate Division but onely observe the Alphabetical Order Christ compared with Bread and Wine Thus doth our Saviour set forth himself and that in regard of his flesh and blood for so he says plainly I am the Bread of Life and then he adds John 6.35 48 The Bread that I will give is my flesh John 6.51 which I will give for the Life of the World And therefore in the first Institution of the blessed Eucharist Our blessed Saviour took Bread Matth. 26.26 and said of it This is my Body Not that it was properly his Body for there is a vast difference between them nor that it was by Transubstantiation changed into his Body for even when it comes to the act of eating it remains still Bread but the word is is as much as it signifies And so Tertullian expounds the words Christ says he taking Bread Christus acceptum panem distributum Discipulis suis corpus suum illum fecit dicendo Hoc est corpus meum i. e. figura corporis mei Contr. Marc. l. 4. Haec oblatio figura est corporis sanguinis Christi De Sacra l. 4. c. 5. Non dubitavit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Tom. 6. contr Adimant c. 12. and distributing it to his Disciples made it his Body saying his is my Body that is a figure of my Body And so Saint Ambrose This Oblation says he is a figure of the Body and Blood of Christ And so Saint Austin The Lord did not doubt to say This is my Body when he gave the sign of his Body And this was in regard of the excellent harmony between the Body of Christ and Bread between the Blood of Christ and Wine which ye may see in sundry Particulars I. In some common Things As 1. Bread and Wine are necessary things there is no living without them we are taught to pray for Bread as the staff of our lives All Bread and no Drink or all Drink and no Bread were either of them unkindly Hear we what the Psalmist says Wine to cheer the heart of man Psalm 104.15 and Bread to strengthen mans heart All the Wealth of the World would do a man small pleasure if he were debarred of the use of either or both of these So the Body and Blood of Christ are of absolute necessity to a Christian there is no possibility of living eternally without these It is most true that our Saviour says If any man eats of this Bread Iohn 6.51 he shall live for ever and it 's no less true of drinking
sit Dominus Dictum est quod acquisieret Joseph Pharaoni totam Aegyptum de nostro dicitur Deus erat in Christo reconcilians mundum sibi Id. c. 29. the third begining Joseph is brought out of Prison and our Joseph the Lord Christ rose from the dead the third day He is brought before Pharaoh and the Resurrection is declared to the World He expounds to Pharaoh his Dreams and gives him wholesom counsel that as a remedy against the future Famine the abundance of the seven years of plenty should be layd up in Storehouses And Christ gives such counsel Except a grane of Wheat falling into the Earth dyes it remains alone but if it dyes it brings forth much fruit Power is given to Joseph over all Egypt and Christ risen from the dead said All Power is given to me in Heaven and Earth Joseph sent his Agents through all Egypt and gathered together much Corn as the Sand of the Sea And our Ioseph Christ the Lord sent his Apostles through the whole World saying Go and baptize all Nations in the Name of the Father of the Son and of the Holy Ghost Matt. 28.19 And a numberless number of Believers is gathered together as the Sand of the Sea Joseph made Storehouses throughout all Aegypt and Christ hath consecrated Churches through the whole world Joseph opened his Storehouses in the time of famine and furnished people with corn And this is said of our Joseph The eyes of the Lord are upon the Righteous to deliliver their soules from death Psal 33. to keep them alive in famine But the Prophet tels us of a soul famine I will give them a famine sayes the Lord Am. 8. not of bread and of water but a famine of hearing the word of God To them that lay under this famine our Joseph the Lord Christ gives the divine food of his body which we tasting see how sweet the Lord is It s sayd that Joseph purchased the whole Land of Aegypt for Pharaoh And of our Joseph it is said God was in Christ 2 Cor. 5. reconciling the world unto himself The same Father goes on still with the history Iosephs brethren constrained by the famine come into Aegypt to buy corn of him whom they had sold Venerunt in Aegyptum fame compulsi fratres Ioseph ab eo quem vendiderant sub pretio comparare frumenta Venerunt ad nostrum Ioseph qui eum crucifixerunt ut ejus refecti cibario famem qua eorum vexabantur animae auferrent Adorant illi adorant isti videns Ioseph fratres agnovit eos ipsi vero non agnoverunt eum fratres nostri Ioseph non cognoverunt eum Si enim illum cognovissent nunquam Dominum gloriae crucifixissent 1 Cor. 2.8 Alienatus est Ioseph à fratribus suis eisque per interpretem dixit exploratores estis c. Hoc noster Ioseph per Interpretem Petrum ait persecutoribus Vos sanctum justum negastis principem vitae interemistis Poenitent fratres Joseph ex his quae gesserunt Dicitur his poenitemini Dicunt illi In peccato sumus de fratre nostro Reuben dixit illis non dixi vobis nolite vexare puerum non me audistis Ecce sanguis ejus exquiritur Et Judaei qui Pilato dixerunt sanguis ejus sit super nos super filios nostros Matth. 27. dicunt Apostolis Quid faciemus viri fratres monstrate nobis Id. Ib. c. 30. And they come to our Ioseph who had crucified him that being refreshed with his food they might be freed from the famine with which their souls were vexed They do adore and these do adore Ioseph seeing his brethren knew them but they knew not him so the brethren of our Joseph knew him not for had they known him they would never have crucified the Lord of Glory 1 Cor. 2.8 Ioseph made himself strange to his brethren and sayd to them by an Interpreter Yee are spies c. and this also sayes our Joseph to his persecutors by his Interpreter Peter Ye have denyed the just and the holy one and have murdered the Prince of life Act. 3.14 Josephs brethren repent of the things which they had done and it s said to these Repent Act. 2.38 3 19. Josephs brethren said we are guilty concerning our brother Gen. 42. And Reuben sayd unto them Said I not unto you do no hurt to the lad but ye would not hearken to me and now his blood is required of us so they that could once say to Pilate Matth. 28. His blood be upon us and our children said afterwards to the Apostles Act. 2.37 Men and brethren what shall we do we pray you shew us The same Father goes on further Joseph gave order that his brethrens sacks should be filled with corn and the money to be returned in each of their sacks which they have brought that the Grace of Christ might not be of Works Iussit Ioseph fratrum suorum saccos impleri frumento reddi unicuique pretium quod attulerant ut gratia Christi non esset ex operibus alioqui gratia non esset gratia Fratres Ioseph cum Benjamin veniunt ex Iudaeis tria millia veniunt ad Christum subsequente minimo Apostolorum Paulo Vidit Ioseph Benjamin fratrem suum ex una matre et lachrymatus est Vidit Christus Paulum saevientem in Ecclesiam matrem et miseratus est Dixit Ioseph praeposito domus suae de fratribus Introduc istos in domum mecum enim manducabunt panem Dicit et noster Ioseph per prophetam fratribus Venite edite de panibus meis et bibite vinum quod miscui vobis Munera dedit Ioseph fratribus suis Et Christus dedit dona hominibus cum S. Spiritum dedit suis Benjamin autem fratri minori ampliora dedit quam fratribus dona hoc praedicat et Benjamin Paulus noster dicens plus omnibus illis laboravi non autem ego sed gratia Dei mecum Poculum suum Ioseph in sacco Benjamin clam jussit immitti quod requisitum cum fratres perturbaret suos inventum est poculum in sacco Benjamin Calix Passionis Christi datus occulte in corpore Pauli cognoscitur cum dicit Stigmata Domini nostri Jesu Christi in corpore meo porto Cum jam vellet Joseph cognosci à fratribus suis emisit vocem dicens ego sum Joseph frater vester Adhuc Pater meus vivit noster Joseph Christus ut se ostenderet fratribus suis dicit in Psalmis Annunciabo nomen tuum fratribus meis Dixit Joseph fratribus suis Non vos huc misistis sed Deus dicit de nostro Joannes Apostolus Ad hoc misit Deus filium suum in mundum ut vivamus per eum Id. Ib. c. 31. otherwise Grace were not Grace Josephs brethren come with Benjamin and 3000 Jewes come to Christ Act. 2.41 Paul following Act. 9. who speakes of
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are
upon it but what is this our Saviours carnal hearers could object Vers 52. how can this man give us his flesh to eat But St. Austin well clears this doubt To eat Christ Credere est manducare ut quid paras dentem ventrem crede manducasti To. 9. in Joan. Evang. tract 25. is to believe in Christ saies he why doest thou prepare thy teeth and thy stomach believe and thou hast fed on him Finally hence see how it comes to passe that we labour under so many defects and how we may cure them whence comes it that even godly men many times are so uncomfortable and disconsolate whence is it that our love to God and our brethren is so cold whence is it that we are so indisposed to duties of obedience whence is it that we are so fearful and faint-hearted so afraid to confesse Christ before men especially in times of danger and persecution It is not that God hath been wanting to us in these respects for he hath given us his own Son to shed his blood for us thereby to obtain for us remission of sins and reconciliation with God wherein he hath given us a lively evidence of his unspeakable love to us and this as I have shewed before is of sufficient force to fence us against all these defects The fault is therefore in our selves because having the remedy in our hands we make not use of it we do not by faith drink of this wine the blood of Christ we do not stirre up the act of our faith to believe that Christ shed his precious blood for us we do not seriously and frequently upon all occasions meditate of his love to us manifested herein And now seing the cause of these defects we may see the course how to cure them let us not fail to take this course find we our selves disconsolate and uncomfortable let us apprehend the blood of Christ shed for us and now we shall see cause to be comforted in assurance that Gods justice is infinitely satisfied and pardon of sins procured for us how shall not this enable us to walk comfortably for the Psalmist can tell us Psal 32.1 that the man is blessed whose iniquities are forgiven and what hath power to comfort us if not to know that our estate is blessed find we our love to God and to our brethren cold let us remember the fervency of that love which God and Christ bear to us and now we shall see that nothing is more agreeable to sound reason then that we should answer the fervency of the love of God and of Christ to us with fervent love to God and to our brethren for their sake finde we our selves heavy and indisposed to duties of obedience let us quicken our selves to the performace of them by a serious consideration of the great love which Christ hath shewed to us not thinking it too much to shed his blood as a price of our redemption Finally do we finde our selves fearful and timerous affraid to suffer afflictions for the cause of Christ and in that respect affraid to confesse Christ before men when danger attends it let us have recourse to this remedy look we at our blessed Saviour suffering all kinds of indignities and at last laying down his life and shedding his precious blood for us think we What are we in comparison of Christ if the Lord hath done this for his servants yea for his enemies why should we think much to suffer any thing for him CHAP. II. Christ and a branch WE see Christ often in the old Testament set out by this name so speaks the Prophet Jeremiah Behold the dayes come saies the Lord Jer. 23.5 Ier. 33.15 that I will raise up unto David a righteous Branch And elsewhere In those dayes will I cause the branch of righteousnesse to grow up unto David Zechar. 3.8 So the Prophet Zechariah doth bring in God promising Zechar. 6.12 I will bring forth my servant the Branch And elsewhere Behold the man whose name is the Branch The Septuagint In Zach. 3.8 as Pemble observes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Râ—bera would have that place Luk. 1.78 where Christ is called the day-spring to allude to that translation but the word saies he properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Christ saies he is so called because out of the dry and with red stock of Davids family he sprang forth on a sudden as a branch or science out of a dry tree Though that family saies he was now obscure and all the glorious branches were cut off yet a remainder there was and sap enough therein which in due time should sprout forth into this most glorious and the last and greatest ornament of That Kingly Family or as Winckl man observes Germen dicitur quia ipse ex Maria Virgine tanquam surculus germinavit Ecclesia ejus etiam sub cruce germinat In Zechar. 3.8 Because Christ as a Branch sprung out from the Virgin Mary and his Church growes up even under the Cross Hence we may learn 1. That Christ is a true man for its certain that homo hominem generat A man begets a man the Father and the Son are both of the same nature But David was a man and from David did Christ issue and therefore he is oft in the Gospels called the Son of David Matth. 1.1 and by the Prophets the name of David is given to him Ezek. 34.24 as in that saying I the Lord will be their God and my servant David a Prince among them Act. 13.23 And so St. Paul sayes expressly of David Of this mans seed hath God raised up to Israel a Saviour Jesus therefore he is true man 2. See here the power of God in most unlikely times and by most unlikely and improbable means to bring his Purposes and Promises to pass Behold this famous Branch our Lord Jesus Christ is raised up to David when that Royal Family was most obscured and that by means of a poor Virgin So when the state of the Jewish Nation was brought so low that they seemed to be as so many dry bones in a valley and that they could say Our bones are dryed Ezek. 37.11 our Hope is lost and we are cut off for our part then God undertakes to open their Graves Verse 12 and to cause them to come up out of their Graves and to bring them into the Land of Israel Be not then disheartened when ye see the state of the Church hopeless and the Recovery of the Church to her pristine Glory almost impossible know That though with men it may be impossible Matth. 19.26 yet with God all things are possible Nothing hinders this great Work but our Sins intervening Gods Hand is not shortened that it cannot help says the Prophet Isai 59.1 2 but your sins have
of John the Baptist The same came to bear witness of that Light John 1.7 and who was it to whom he came to bear witness but Christ He adds Verse 8 He namely John the Baptist was not that Light but was sent to bear witness of that Light But how then says our Saviour of this holy Baptist John 5.35 He was a burning and a shining Light and of his Apostles in general Ye are the Light of the World Matth. 5.14 The Answer is facile and easie John was a Light or as it were a Candle or a Torch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving Light to men but he was not that Light The Apostles were said to be the Light of the World but Light enlightened whereas Christ is the enlightening Light as the Evangelist proceeds to say concerning Christ John 1.9 He is the true Light that enlightens every man that comes into the World So was not John the Baptist nor the Prophets nor any other man but Christ alone Therefore he alone takes it to and says it of John 8.12 himself I am the Light of the World And this as Jansenius well observes agrees to Christ both as God and as Man For according to his Divine Nature he is the Light Secundum divinam naturam lux est quia secundum eam hominum mentes occultis suis radiis perstringit suggerens quae sunt justa salutaria Secundum humanam item naturam lux est quia in assumpta humanitate verbo simul exemplo fugatis ignorantiae peccatorum tenebris docuit demonstravit quae sunt justitiae vertutis Concord Evang. cap. 77. because in respect of it he dazles the mindes of men with his hidden beams and suggests those things that are just and saving And in regard of his Humane Nature he is the Light because in his assumed Humanity both by word and by example driving away the darkness of Ignorance and sins he hath taught and shewed the things that belong to Justice and Vertue And the same Author further observes Emphatice dicit Ego sum lux mundi significans praeter se neminem esse lucem mundi si quis sit per ipsum esse participatione scilicet sui luminis ratione cujus Apostolos dixit esse lucem mundi Neque ergo Mosen significat fuisse lucem mundi ut qui parvam mundi partem obscuro suo lumine non veluti Sol sed veluti lucerna illustravit Nec rursus Philosophos Gentium aut Pharisaeorum doctores ut qui mundo tenebras potius offuderint quam ex eo fugaverint sed se unum toti mundo hoc esse spiritualiter quod Sol visibile mundo corporaliter Ibid. That Christ did emphatically say I am the Light of the World signifying That besides himself none is the Light of the World and that if any other be a Light to the World he is so by him namely by partaking of his Light in which respect he said that his Apostles are the Light of the World He shews that Moses was not the Light of the World as who enlightened onely a small part of the World and onely with a dim Light not as a Sun but as a Candle He notes also that neither the Philosophers the Teachers of the Gentiles nor the Pharisees the Teachers of the Jews were the Light of the World as who did rather cast darkness upon the World then drive it away from the World and that he alone is that to the whole World in spiritual which the visible Sun is in bodily respects And the Resemblance holds in sundry Particulars 1. The Light receives no pollution though it shines on a dunghil or on any place most loathsom and filthy yet it remains still pure and untainted So our Saviour though he came to a sinful World as to a stinking dunghil or a Golgotha a place of dead mens skulls yet he retained his purity still he converses with Pharisees with Publicans and Sinners yet is not infected by them many of them were bettered by him he not liable to be corrupted by any of them 2. Light is a common benefit no people is there to whom it is appropriated no people excluded from the comfort of it it shines upon all there is no Monopoly no ingrossing of it So is Christ a common benefit to all Believers of all Nations of all ranks and degrees to Jews to Gentiles to high to low to rich to poor to Master to Servants to male to female to learned to unlearned So says the Apostle There is neither Jew nor Greek Gal 3.28 there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Every man therefore is invited unto him Isai 55.1 with promise to receive benefit by him Ho every one that thirsts says Christ by the Prophet come buy of me Milk and Wine Matth. 11.28 Come unto me all that labor and are heavy laden John 7.37 and I will give you Rest If any man thirst let him come to me and drink Let him that is a thirst come Rev. 22.17 and whosoever will let him take of the Water of Life freely See in all these the Invitation general and no sorts of persons excluded 3. Light expels Darkness so doth Christ expel the darkness of Ignorance When Christ came into the World he drove out the Darkness that was in the World before and brought in a clearer Manifestation of the Mysteries of the Kingdom of God then had been formerly in the World Life and immortality is brought to light by the Gospel 2 Tim. 1.10 and that by Christ for this Salvation discovered in the Gospel was first preached by the Lord himself Hebr. 2.3 And when Christ comes first into the Soul he findes all covered with a worse then an Egyptian Darkness and so Saint Paul says of the Gentiles Eph. 4.18 That they had their understanding darkened but he dispels this Darkness setting up yea being a Light in our Souls In which respect St. Paul says to the Ephesians Ye were once Darkness Eph. 5.8 now ye are Light in the Lord. 4. We hear what our Saviour says John 12.37 He that walketh in Darkness doth not know whither he goes And again If a man walks in the night he stumbles John 11.10 because there is no Light in him but he that walks in the day Verse 9 stumbles not because he sees the Light of the World And as it is for going so it is for action In the dark a man knows not what he doth but Light directs as the Foot in walking so the Hand in working In this also Christ resembles the Light Saint Paul while Saul being a stranger from Christ who wonders to see him guilty of gross miscarriage 1 Tim. 1.13 Gal. 1.23 Acts 9.1 Acts 8.3 A blasphemer a persecutor and injurious destroying the Faith breathing out Threatenings
against the Disciples of the Lord making havock of the Church and haling men and women to prisons But Christ meets him in the way to Damascus and enters into his Soul and now having Communion with this Light he is directed to better courses of a Wolf he becomes a Sheep yea a careful Shepherd Gal. 1 23 He preaches the Faith which once he destroyed He tenders the Flock of Christ of which formerly he had made havock And so we may see it to have been with others 5. Light is a pleasant thing Eccles 11.7 Truly the Light is sweet says Solomon and it 's a pleasant thing for the Eye to behold the Sun And Prov. 15.30 The Light of the Eyes rejoyces the Heart says he And hence Light is put for Joy Light is sowen for the righteous Psalm 97.11 and Joy for the upright in Heart And thus doth Christ resemble the Light as Jansenius well observes We shall says he rightly understand That Christ doth call himself the Light of the World Recte intellexerimus Dominum se vocare lucem mundi quod per suum Evangelium salutiferum nuncium afflictas omnium mentes venerit exhilaraturus Ibid. because he came to exhilarate the afflicted mindes of men by his Gospel and the Tydings of Salvation And therefore the Angel bringing news to the Shepherds of the Birth of Christ calls it Tydings of great Joy Luke 2.10 11 John 14.16 which shall be to all Nations And therefore calling the Holy Ghost another Comforter he implies That he himself is a Comforter And indeed there is not any affliction either of body or minde under and against which we may not finde matter of comfort in Christ as might be shewed in Particulars Hence we may learn sundry things 1. See the fearful folly of which they are guilty that refuse to accept of Christ when he is offered and offers himself to them in the Word and Sacraments it is thus with many haply might they have him upon their own terms might they keep him and the World together might they keep him and their sins together they would be perswaded easily to accept of him but the case so standing that they cannot keep both together they bid adieu to Christ Oh the folly of these men for now they rejecting Christ refuse to accept of Light and choose rather to live in the dark and how shall they avoyd stumbling and falling And when crosses and afflictions betide them where shall they finde comfort to uphold them while they refuse Christ in whom alone all comfort stands who shall wonder if such as these fall into despair who shall wonder if such in extremity of sorrow offer violence to Nature and prove cruel to themselvs 2. See how comfortable the condition of them is that have an interest in Christ that can say as the Spouse I am my welbeloveds and my welbeloved is mine Cant. 2.16 see the great good that accrews to them by him for he is the light and therefore Christ being yours the light of the world is yours he is yours to whom it belongs to expel the darknesse of ignorance out of your mindes and doubt not but he will do it not all at once but by degrees Having him ye shall walk surely and safely ye shall be secured against falling and stumbling ye shall be guided and directed by him in the ordering of your steps Having him ye shall be sure in him to finde comfort against all distresses which may happen to you whether in body or in minde against Satan he hath vanquisht him in himself and he will tread him under your feet against the world Rom. 16.20 Joh. 16.33 Christ hath overcome it for you against your sins Christ hath satisfied Gods justice offended by them and obtained your pardon for He dyed and is risen again Rom. 3.34 and makes intercession for you at Gods right hand against all breaches between God and you Rom. 5.10 for Ye are reconciled to God by the death of his Son against the curse of the Law for Christ hath redeemed you from it Gal. 3.13 being made a curse for you against death 1 Cor. 15.57 for through Christ ye have victory over it And the like in all the rest how happy then is the condition of such 3. Let us learn by Christ to keep our selves unspotted in the worst times in the worst places so did Christ so let us do or at least endeavor to do Gen. 6.9 Job 1.1 It was the commendation of Noah that he was an upright man in that generation when all flesh had corrupted their way and of Job that he feared God and eschewed evil in the Land of Vz thus were these men as the fish that remain fresh in the salt Sea and as the Stars that shine clearest in the dark night and thus let us endeavour that it may be with us Phil. 2.15 according to that exhortation of Saint Paul Be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation 4. Let us learn not to contemn and despise Godly Christians between whom and us there is never so great distance in outward respects though they be poor and we rich they despicable we honourable c. yet despise them not but own them as brethren and give them the right hand of fellowship remembring that as the benefit of the light belongs in common to all creatures so the benefit of Christ to all Christians Gal 3.28 and though in worldly respects there be never so great difference between us and them yet in Jesus Christ we are all one 5. Are we in our places Lights communicating Light to others instructing them in the knowledge of God and of Christ Joh. 1.9 guiding them by the light of our example yet let us walk in all humility remember that Christ alone is that true light enlightening every man that comes into the world and if we be Lights we are but enlightned Lights and the light which we impart unto others we have it not of our selves but from Christ the light of the world Why then should we be proud 1. Cor. 4.7 Remember the argument of the Apostle What hast thou saies he which thou hast not received that is nothing and if thou hast received it namely all that is good why doest thou boast 6. If we want light let us seek to Christ for it who is this great light of the world finde we darknesse remaining in our minds seek to Christ and desire him to dispel it Psal 119.18 and to set up the light of knowledg in us praying as David Open mine eyes that I may see wondrous things out of thy Law find we our selves to sit in the darknes of affliction and sorrow and desire we the light of joy and comfort whether shall we seek for it but to Christ the Fountain of Light and here we cannot miss
truly believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut mulier quae fluxum sanguinis patiebatur vere credens postquam tetigit fimbriam vestimenti Domini statim sanitatem est adepta exiccatus est fluxus fontis sanguinis impuri ita omnis anima percussa incurabili vulnere peccati habensque fontem pravarum cogitationum si accesserit ad Christum vere credens deprecata fuerit sanitatem consequitur ab incurabili affectionum fonte deficiens exiccatur fons ille qui cogitationes immundas producebat per virtutem solius Jesu nec est in alterius cujuspiam facultate ut hoc vulnus sanare possit Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illa cum omnia sua bona in Medicos erogasset a nullo tamen eorum sanata est aonec accesserit ad Christum vere credens tetigit fimbriam vestimenti Domini sic animam vitiosarum cogitationum vulnere incurabili sauciatam ab initio nullus justorum Patrum Prophetarum aut Patriarcharum curare potuit Venit quidem Moses sed sanitatem conferre non potuit Sacerdotes munera decimationes Sabbatismi neomeniae oblationes sacrificia holocausta universa reliqua justitia celebrabatur in lege nec tamen potuit anima sanari aut mundari donec Salvator venit verus Medicus qui curat gratis Ibid. after she had touched the Hem of the Lords garment was presently healed and the issue of blood was stopped so every Soul smitten with the incurable wound of sin and having a fountain of impure thoughts if it comes to Christ and truly blieving prays to him obtains cure from that otherwise incurable fountain of lusts and that fountain is dried up and fails which sent forth those impure thoughts by the power of Jesus alone nor is it in the power of any other to heal this wound And a little after he adds As the foresaid Woman when she had spent all her Goods upon Physicians was not yet healed by any of them till she came to Christ and truly believing touched the Hem of his garment so neither could any of the just Fathers Prophets or Patriarchs from the begining cure the Soul wounded with the incurable wound of evil thoughts Moses came but he could not confer soundness Priests Gifts Tythes Sabbaths New-moons Washings Sacrifices and Burnt-offerings and all the rest of that ceremonial righteousness was celebrated in the Law and yet by them all could not the Soul be healed or cleansed till the Saviour came who is the true Physician and heals freely And the same Truth is attested by him in many other places Hom. 30 44 45 And now what a vast difference is this between Christ and other Physicians and how great is his eminency above them in that he healed the Diseases of the Body as well as they and also the Diseases of the Soul to the curing of which neither they nor any other can or ever could attain 2. With respect to the Body other Physicians can cure some Diseases but some are incurable Diseases so called because it passes the skill of any Physician to cure them many Diseases there be that put the most able Physician to a plunge some ease they may give but perfectly cure them they cannot with all their skill as we see in manifold experience but there is no disease or malady above the reach of this Grand Physician which he was not able to cure Palsies Leprosies Lunacies Blindness Deafness Dumbness c. He healed them all He gave them occasions to say Matth. 4.24 Mark 7. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath done all things well he makes both the deaf to hear and the dumb to speak of giving sight to one born blinde the man so restored to sight could say John 9.32 Since the World began was it not heard that any man opened the Eyes of one that was born blinde Verse 6 7 And yet he did it A cure of so high a nature that from it the Jews could conclude John 11.37 That he could have caused that Lazarus should not have dyed Diseases of long continuance have been cured by him Mat. 9.20 22 The Woman that had the issue of blood twelve years was healed by him Luk. 13.11 13 The Woman that was bowed together so that she could not lift up her self eighteen years was made streight by him The man that had been sick of the Palsie thirty eight years John 5.6 7 8. was healed by him And what wonder is it that he could thus cure all kindes of Diseases for Death it self could not hold its purchase against him Matth. 9.25 he restored even the dead to life as the Daughter of Jairus dead yet lying upon her bed Luk. 7.14 15 yea the Widows Son at Naim dead and laid upon the Bier carried out of the house towards the place of burial yea and Lazarus himself John 11.39 43 44 dead and buried four days so that his Sister Martha could say Lord by this time he stinketh yet he was raised and restored to life Nor is it any wonder that he had such power against Death for he had power over him that hath the power of Death Heb. 2.14 even the Devil casting him out of them of whom he had taken possession whether one Devil as out of the Daughter of the Woman of Canaan Matth. 15 Luke 8.2 or seven Devils as out of Mary Magdalen or a Legion of Devils Vers 27 30 33 as out of the man that wore no clothes nor abode in any House but in the Tombs yet they all could not make good their Tenure against Christ An incomparable Physician 3. Physicians healing Diseases do it by the help of Herbs and Drugs and Physick prepared by themselves or by Apothecaries at their appointment and without such means they can do nothing being but Instruments of Gods ordinary Providence But in the Cures wrought by our Saviour there was no use of any such means but either he spake the word and the business was effected He said to the Leper Matth. 8.3 I will be thou clean and presently he was cleansed Luke 7.14 15 and so in raising the dead Young man I say unto thee Arise and instantly he was restored to life and so in raising of Lazarus Christ saies Lazarus arise Joh. 11. and presently he arose or by his bare touch of them and word together So to the man that was deaf and dumb he put his finger into his eares and he spit Mar. 7.33 34 35. and touched his tongue and streightway his eares were opened and the string of his tongue was loosed and he spake plain or by the touch of the hemme of his garment Matth. 9. as in the woman that had the issue of blood and so the Evangelist saies As many Mar. 6.56 as touched the hemme of his garment were made whole Who can so cure 4. Physicians working cures
perfect them by degrees a disease may be cured but weaknesse remains a long time after a bone broken or dis-joynted is set but it s not presently strong a wound may be healed and yet a scar remains But Christs cures were perfected presently Luk. 4 38 39 Peters wives mother lay sick of a Fever but no sooner did Christ touch her but instantly the fever left her no weaknesse remaining for she arose and ministred to them The Paralitick was brought to Christ in his bed Mar. 2.3 4 11 12 born of four but instantly the cure was so perfected that he was able to go and to carry his bed 5. Other Physicians are chargeable and costly they will not ordinarily do any thing without their fee not speak a word not write a line not stirre a foot out of doores though the necessity of the Patient be never so great It s noted of the woman that bad the issue of blood twelve yeares Luk. 8.43 that though she was never the better yet she had spent all her substance upon Physicians But it s farre otherwise with our blessed Saviour whom he undertook to cure he certainly healed them and yet its true of him that St. Macarius saies of him Curat gratis he beales freely not expecting any fee not taking any reward as its plain in the history of the Evangelists Hence we may learn divers things 1. See what a great benefit Christ is how he serves for all uses If we be hungry he is bread to nourish us and so in the rest And for the particular in hand If we be sick or wounded in soul or body he is a Physician to heal and cure all our maladies how great is the love of God to us in that he gives Christ to us thus useful to all purposes 2. Let us honour Christ and have him in high esteem admire him respect and honour is due to the Physician of the body Eccles 38.1 Honour a Physitian with the honour that is due to him saies the Son of Sirack Much more let us honour Christ and have him in high esteem he is an incomparable Physician none is like unto him It s the exhortation of Saint Chrisostome As we then admire the Physician when we see him to restore to former health men that laboured under incurable diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut medicum tunc admiramur cum vidimus eum homines incurabilibus morbis laborantes depulsa infirmitate pristinae sanitati restituere Ita Christum mirare obstupesce quia homines immedicabilibus morbis obstrictos potuit à malitia liberare eosque coelorum dignos reddere qui ad summum improbitatis culmen ascenderant Tom. 5. ser in coernit appellat and freeing them from their infirmity and weaknesse so admire and stand astonished at Christ because he is able to free men from their sins who laboured under incurable diseases and to make them fit for the Kingdome of Heaven that had risen to the highest pitch of wickednesse And how can we deny Christ to be worthy of all honour and esteem whom we see to be a Physician of such eminent note let us not therefore fail to give him the honour that is so transcendently due unto him 3. Let us labouring under any malady or disease in soul or body fly to Christ by prayer to be healed and cured of it so in case of any disease in the body hearing of any Physician of more eminent note then the rest so well we love our bodies that we spare no pains no cost to procure his counsel we use all means to have him come to us or if by any means we can we go over to him that he may take us as his Patients especially if we be enformed that there is no other Physician comparable to him for insight into the Nature Causes and Cure of the Diseases under which we labour As for the diseases of the soul its Christ onely that can heal them and our soules of all other things should be dear to us why therefore should we need to use many words to perswade men to fly to Christ by prayer for the cure of them So Macarius laies down the ground and then inferres upon it this conclusion We have received such a deadly wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vulnere usque adeo incurabili sauciati sumus quod solus Dominus curare potuit hanc ob causam ille ipse venit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. quia nemo ex antiquis nec lex ipsae nec prophetae illud curare petuerant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suscipiamus ergo ipsum Deum Dominum Medicum verum qui solus accedens curare potest animas nostras quique nostri causa vehementer laboravit hom 30. that onely the Lord could cure it and for this cause he came himself because none of the Ancients nor the Law it self nor the Prophets could cure it Let us therefore receive God himself and the Lord as the true Physician who onely coming can heal our souls and who for our sakes suffered so much And as for bodily diseases Physicians are indeed the instruments of his providence for the curing of them but yet without his good hand upon them they can do nothing and therefore let us not rest in the care and skill of the Physician but pray unto Christ the great Physician that he would direct them and give successe to their endeavours CHAP. XIII Christ and a Shepherd OUr Saviour speaks of himself as such and of the godly as his sheep I am the good Shepherd Joh. 10.11 Vers 14. saies he the good Shepherd gives his life for his Sheep And again I am the good Shepherd and know my Sheep And so the Prophet Isaiah speaks of him Isa 40.11 He shall feed his flock like a Shepherd And so the Prophet Ezekiel brings him in saying I will search my Sheep Ezek. 34.11 12 Heb. 13.20 and seek them out as a Shepherd seeks out his Sheep So doth St. Paul speak of him The God of peace that brought again from the dead the Lord Jesus the great Shepherd of the Sheep And so Saint Peter speaks of him 1 Pet 2.25 1 Pet. 5.4 now ye are returned to the Shepherd and Bishop of your souls And again When the cheif Shepherd shall appear c. And the resemblance holds excellently between Christ and a Shepherd 1. The Shepherd knowes his own sheep from the sheep of other men and to this purpose is the marking of sheep so is it with Christ so saies the Apostle 2 Tim. 2.19 The Lord knows who are his And so saies our Saviour I am the good Shepherd and I know my sheep The good and bad are in this world mixt together yet he knowes who are the sheep belonging to him yea wheresoever they are he doth know them and their estates he knew Jeremiah in the dungeon the three children
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
to oppose Christ not in Himself not in his Religion not in his Ordinances not in his Members If we do such opposition will cost us dear no other then our ruine can be the fruit of it As we therefore love our selves let us desist 5. Let us cast our selves upon Christ for Salvation so shall we be impregnable against all opposition 6. Let us Gentiles praise God for his mercy giving his Son to dye for us by which he hath taken away the Law of Commandments contained in Ordinances and so breaking down the middle wall of partition and by his Resurrection making him the chief corner-stone by whom it comes that we Gentiles who were once farre off are now made neer and become fellow-citizens of the Saints and of the houshold of God CHAP. XV. Christ and the Sun CHrist our Saviour is set forth to us under this notion as in that Prophesy of Malachi unto you Mal. 4.2 that fear my name shall the Sun of righteousnesse arise In which place as is acknowledged by all Interpreters promise is made to the godly of the coming of Christ in the flesh And so Saint John sets out the Church as a woman clothed with the Sun that is Rev. 12.1 with Christ And the resemblance holds in many particulars 1. The Sun hath no spots though the moon may have so the Church and the members of it have impurity remaining in them for the work of Sanctification is onely begun in this life and the height of a Christian while he lives in this world is onely a progresse towards perfection of Holinesse Of a Christian while he lives here its true that the Apostle saies The flesh lusts against the Spirit Gal. 5.17 and the Spirit against the flesh therefore while we live here we have a mixture of flesh and spirit old and new man corruption and grace Gen. 25. as Rebeccah had two contrary Nations in her womb we must so long as we live give our selves to the exercise of Mortification Col. 3.5 Mortifie your members that are on the Earth that is corruption Therefore there are remainders of impurity in the best men which is the subject of this mortification And while we live here we are tyed to that precept Grow in Grace 2 Pet. 3 18 therefore the work of Grace and Holinesse is imperfect in us all for perfection and growth are inconsistent Finally it s most true that Saint James saies Jam. 3.2 In many things we offend all therefore there are in us remainders of impurity Thus is it with the best men But with him it s farre otherwise He was and is holy Heb. 7.26 1 Sam. 2.2 harmless undefiled Considered as God he is infinitely holy incomparably holy There is none holy as the Lord. So its true of him that Saint John saies 1 Joh. 1.5 He is light and in him there is no darkness Considered as man he is perfectly Holy the Holy Ghost Sanctified the womb of the Virgin and stopt the course of Original sin that it should not diffuse it self to the Humane Nature of Christ therefore he is called That Holy thing Luk. 1.35 and hence it was that His Life was sin-lesse so that he could appeal to his enemies Which of you convinces me of sin 2. The Sun drives away darknesse and enlightens the World so doth our blessed Saviour by his Gospel outwardly and by his Spirit inwardly drive out the darknesse of ignorance and enlighten our mindes savingly to know God and the things that concern our everlasting happinesse Joh. 1.9 He is the true light saies Saint John that enlightens every man that comes into the world And of him Saint Paul saies 2 Tim. 1.10 who hath abolished death and hath brought life and immortality to light by the Gospel 3. The Sun enlightening the world cheeres man so doth Christ giving us the knowledge of God cheer and comfort us 4. The Sun gives as light so heat and warmth to the creatures on the earth and so is an instrument to further their growth So Christ warmes our hearts by the expressions of his love unto us Who that is so much as ingenuous hearing or thinking what Christ out of his love to us hath done or suffered for us hath not his heart burning within him who doth not grow in love to God to Christ to his Brethren in this respect To be sure this Love of Christ hath an aptness to produce these effects in us We hear the inferences that that beloved Disciple made in this kinde We love him 1 John 4.19 because he loved us first And If God hath so loved us Verse 11 we ought also to love one another And Saint Pauls serious consideration of Christs Love so warmed his Heart that he doubted not to pronounce that dreadful sentence If any man love not the Lord Jesus Christ 1 Cor. 16.22 let him be Anathema Maranatha 5. The Sun purges the Earth Water and Ayr by exhaling and drawing up the Mists and Fogs that are in them so doth Christ sanctifie the Soul and purge the Heart This is attributed to Christ Eph. 5.26 That he might sanctifie and cleanse it He that is Christ It that is the Church And again Sanctified in Christ that is 1 Cor. 1.2 sanctified by Christ Hence we may learn sundry things 1. That Christ is fit to be a Saviour to us and an High Priest for us in that he was and is so transcendently pure unspoted Heb. 7.26 for such an High Priest it became us to have who was holy harmless undefiled had he been in any degree polluted with corruption and defiled with sin he had been so far from having been a meet Saviour for us that he should have needed some other to have been a Saviour for him or he should have needed to have offered sacrifice first for his own sins Verse 27 and then for the peoples as it was with the Levitical Priests Nor had he been fit to have been a Sacrifice for us for all the Creatures that were to be sacrificed under the Law were to be without spot and blemish But behold he is transcendently pure then was he an Alsufficient Saviour Priest and Sacrifice 2. See what a Gift Christ is surpassing all other Gifts that God gives to the Sons of men for behold the great conveniencies that accrue to us by him To know God and Christ how great a benefit is it John 17.3 for this is Life Eternal To have comfort under all the saddest accidents that can befall us how desirable is it And to be made holy and pure what a conveniency is it for without it the beatifical Vision of God is not to be expected Without it says the Apostle we cannot see God Heb. 12.14 and having it we cannot miss of it Matth. 5.8 for says our Saviour The pure in Heart shall see God Behold all these we have from Christ this Sun of
part he that doth no evil to his neighbour David could not with patience think of hurting Saul though bear injuries he could with admirable meekness Many are of quite contrary strain if wrong be offered to them they cannot they will not bear it they are presently moved to impatiency yea they presently meditate revenge but they readily take liberty to themselves to wrong others they care not whom they care not how doth any man slander or censure them they judge it an evil unsupportable but to censure or slander others they make no bones of it If any man oppress them they hold it intolerable but they care not how they oppress others These shew themselves to be not like Doves but like birds of prey But let us be otherwise minded let us resemble the Doves and learn by them to bear wrongs meekly but at any hand do no wrong to any to be wronged is onely an inconveniency but to do wrong is actually sin and whether of these is to be chosen may easily be seen for the inconveniency lights upon the outward man but sin tends to the prejudice of our precious souls 2. Because the Dove is a mourning creature Hear to this purpose the expression of King Hezekiah Isa 38.14 I mourned as a Dove And so it is with godly Christians the true members of the Church they are constant or at least frequent mourners they are sensible of their own sins and these fill their hearts with sorrow Psal 38.18 Vers 6. it was Davids profession I will be sorry for my sin yea I go mourning all the day long yea all the night I make my bed to swim Psal 6.6 I water my couch with my tears Saint Peter having denyed his Lord and Master Matth. 26. ult wept bitterly yea the sins of others fetch tears from their eyes out of a sence of Gods dishonour by them and of the hurt which their souls receive thereby My eyes saies David gush out with rivers of tears Psal 119.136 158. Jer. 13.17 because men keep not thy Law And again I beheld transgressors and was grieved especially their obstinacy in their sins will so deeply affect them If ye will not hear saies the Prophet my soul shall weep in secret places for your pride and my eye shall weep sore and run down with tears Nor can they remember or see the desolations of the Church without expressions of sorrow Psal 137.1 2 We wept say they in remembrance of Sion and hanged up our harpes upon the Willows Nay even the foresight of it thus workes upon them Oh that my head were waters saies the Prophet and my eyes a fountain of teares Jer. 9.1 that I might weep day and night for the slain of the daughter of my people Thus our Saviour foreseeing and foretelling the destruction of Jerusalem by the Roman Army wept over it Luk. 19.41 43 But of how contrarie a temper are many among us for they are not found in the number of these mourners but they spend their daies in mirth and jollity being like unto them of whom the Prophet complained that In the day Isa 22.12 13 in which God called to mourning and weeping c. behold there was joy and gladnesse c. their own sins draw not tears from their eyes nay they are tickled with joy at the remembrance and mention of them much less are they grieved for the sins of others The afflictions of the Church move them not yea some rejoice in them and triumph over the Church afflicted Let them fear least that woe denounced by our Saviour fall upon them Luk. 6.25 Wo to them that laugh now for they shall howl and weep As for us let us put our selves into the number of mourners mourn we for our own sins mourn we for the sins of others mourn we for the afflictions of the Church such mourning will end in joy Matth. 5.4 Blessed are they that mourn saies our Saviour for they shall be comforted And the Psalmist They that sow in Tears Psal 126.4 shall reap in joy Brightman handling those words Cant. 1.15 Thou hast Doves eyes adds another particular Columbarum oculi sunt casti pudici qui non ad novos conconquirendos amores huc illuc non vagantur qualis castitas est Ecclesiae dum uno Deo contenta suos oculos ad idola non adjicit vel alios commentitios cultus In Cant. 1.15 in which the resemblance holds between the Church and a Dove The Doves eyes saies he are chaste and modest while content with their own mates they wander not abroad to seek new loves Such as is the chastity of the Church while content with one God she sets not her minde upon idols nor upon new-devised worships Many there are in the world of a contrary temper not contenting themselves with the onely true God but linger after and make to themselves other gods in that they give the worship which the onely true God challenges as his peculiar to other things besides the true God And the Romanists to say nothing of them that are without as Turks and Pagans may well go in the forefront who have so multiplied Deities to themselves that the Poet had just cause to say of them nes turba Deorum Talis ut est hodie that the number of Gods now is multiplied above the number of the Gods of the Heathen for whereas God saies Call upon me in the day of trouble Psal 50.15 4.10 And Thou shalt worship the Lord thy God and him onely shalt thou serve its manifest how Adoration and Invocation is among them given to Angels and Saints departed yea to dumb Idols and to Crosses Their own Rosaries and bookes of Devotion make this manifest and that not onely the people led by their blind superstition do this but that they are taught so to do and this practise is by their great Champions Bellarmine and others defended as lawful and warrantable and Anathema's and curses denounced by the Fathers of the Tridentine Councel against all that condemn it as unwarrantable where is that Chastity which is required to be in the true Church And how justly may we say of them in the words of the Prophet How is the faithful City become an Harlot Isai 1.21 And yet among our selves also many are liable to reproof for the want of this Chastity even as many as give the Worship of the Soul to others besides God God says by the Penmen of Scripture Psalm 31.23 Phil. 4.4 Isai 26.4 Deut. Love the Lord all ye Saints and Rejoyce in the Lord alway and Trust ye in the Lord for ever and Let God be your fear c. But behold the covetous Mammonist makes his Mammon his God the ambitious Person makes his Honor his God the voluptuous Person makes his Belly his God for by all these is that Love Joy Desire c. which God requires to be placed on
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
Si ego qualiscunque fragilis homo me venturum ad domum vestram promitterem sine dubio eam mundares Deus ad cor tuum venire vult piger es ei domum mundare De Temp. ser 175. without doubt you would make it clean God will come to your heart to dwell there and are you slothful by purging to prepare the house for his reception And again Thou pullest up out of thy field the roots of Thornes De agro tuo extirpas radicem spinarum de corde non extirpas radicem malarum cupiditatum purgas agrum tuum unde capiat fructum venter tuus non purgas cor tuum ubi habitet Deus tuus De Temp. ser 205. and doest thou not pull up out of thy heart the roots of evil lusts Thou cleansest thy field whence thou mayst get food for thy belly and dost thou not purge thy heart that thy God may take content to dwell there oh make that high account of God as to prepare and cleanse thy soul that God may dwell there with delight 2. Let God rule and bear sway in us for he dwells in us and we are his House and Habitation and we can readily confess That it 's agreeable to Reason that every one should have his pleasure in his own House The Apostle 1 Tim. 3.4 giving Rules to Bishops gives them power to rule in their own Houses And Ahashuerosh upon occasion of Vashti's disobedience Esth 1.22 made that Law That every man should bear rule in his own House Much less must this power be denied to God but we are all of us Gods House and Habitation as we are Christians let us therefore be willing to be ordered and ruled by him and all within us let us be at his beck and appointment Will he lift us up or will he cast us down Will he continue Life and Health or will he send Sickness first and Death afterward Let us submit and be content that God should honor himself in and upon us in any of these ways Eminent was the Example of David in this kinde when being sain because of Absalom's unnatural insurrection to fly from Jerusalem the Priests had brought out the Ark with him he sends it back with this pious submission If I shall finde favor in the eyes of the Lord he will bring me back and shew me both it 2 Sam. 15.25 26 and his Habitation but if he thus say I have no pleasure in thee behold here I am let h m do to me as seems good unto him God hath absolute power over us as the Master of the House hath to dispose of the several rooms to what uses he pleases which to make his Hall Parlor and which his Kitchin Buttery c. And he is a God of infinite Wisdom best knowing which way it 's best for his glory and for our good to dispose of us Says he Go let us go Says he Abide here let us abide Says he Come to me my Spouse out of Lebanon Cant. 4.8 and 1.4 let us follow him readily saying with the Church Draw us and we will run after thee Finally and especially Commands he this or that or forbids he this or that Harken to him and yield him ready obedience in all let us readily give our selves to be ordered by him that it may be with us as the Centurion testified of those that were under him I say to this man Go and he goes Matth. 8.9 to this man Come and he comes to my Servant Do this and he doth it 3. Being built up an Habitation for God let us reserve our selves wholy for his use for his entertainment Can we entertain an Indweller more honorable then he is for he it is by whom Kings reign Prov. 8.16 and Princes decree Justice He it is that sets up one and pulls down another He it is Psal 104.1 2 that is clothed with majesty as with a garment He it is Isai 66.1 to whom Heaven is a Throne and Earth a Footstool Can we entertain an Indweller more commodious and beneficial then he is for what is it in which he is not useful unto us for both for Soul and Body he daily lades us with benefits Psalm 68.20 But were it possible that an Indweller could be found that were more honorable or more beneficial yet Reason requires That the House should be for the reception and entertainment of him that is the right Owner and Master of it except he shall resign his right and appoint it for the entertainment of some other Behold we are built an Habitation for God nor finde we that he hath resigned up his right to any other Let us therefore as Equity requires it keep our selves free from all others for the use of God himself The most men are quite contrary in stead of God harboring their several lusts one Covetousness another Pride another Voluptuousness and Intemperancy another Malice and Envy c. and consequently Satan in all these lusts Foolish men in the highest degree rejecting the glorious God for an accursed Creature the God that made us and hath every way done us good for our sworn Enemy that hath vowed and every day seeks our ruine for this is he 1 Pet. 5.8 who goes about like a roaring Lion seeking whom he may devour And as for our lusts in the harboring of which we harbor Satan howsoever they may seem some way or other advantageous to us yet they fight against our Souls 2.11 though secretly yet in this respect so much the more dangerously Besides that herein they are notoriously unjust against God himself putting him out of his palace to receive Satan in his room as it were to put a man out of his own dwelling House and to put a stranger or his Enemy into the possession of it Let the guilty consider it and be humbled and let us all carefully avoid it Keeping our selves altogether for the Lords use and for his reception let us not suffer any vile lust willingly to nestle in any corner of our Souls It may haply seem hard to us so to do as it did to Abraham Gen. 21 to cast out the Bond-woman and her Son but we must do it if we desire that God should take delight to dwell in us God and the Devil will not dwell under the same roof nor will he dwell in that Soul in any corner of which any vile lust is harbored with content CHAP. X. The Church and the Moon BY this Resemblance doth Christ set forth his Church when he says of her Cant. 6.10 She is fair as the Moon And this Resemblance holds in these Particulars 1. The Moon hath her Light from the Sun and so Saint Austin makes the Comparison to hold between the Church and the Moon Some say says he that the Moon hath no Light of her own Alii dicunt Lunam suum non habere lumen proprium sed a