off Goliahs Head with Goliahs own Sword Goliam suo gladio truncavit noster David Diabolum suo peremit gladio dum mortem morte occidit Invidia enim Diaboli mors introiit in orbem terrarum Hanc suscepit innocuus Pastor ille bonus qui pro suis animam posuit ut sua morte Diabolum debellaret Ibid. so our David vanquish'd Satan with his own Sword for by the Envy of the Devil Death entered into the World This though altogether innocent that good Shepherd namely Christ did undergo who layd down his life for his People that by his Death he might vanquish the Devil He goes on yet in the Parallel The Enemy Goliah being vanquish'd and slain Saul because of this Victory Extincto prostratoque hoste adversus David Saul inique invidiam concepit ex victoria retribuensque mala pro bonis fugat odit persequitur innocentem Dicit noster Dominus de talibus Retribuebant mihi mala pro bonis odium pro dilectione mea Psa 35. Ib. doth unjustly conceive Envy against David and requiting evil for good he drives him away he hates him he pursues him being altogether innocent And of such says our Lord They have rewarded me evil for good and hatred for my love Psa 35. He proceeds yet further Whereas David says he Saul persecuting him Quod David per latebras montium per speluncas per deserta Saule persequente discurrit corporis sui noster Dominus i. e. Sanctorum membrorum suorum Martyrum videlicet in hac figura persecutiones expressit de quibus Apostolus Paulus dicit Cum his dignus non esset orbis terrarum per deserta errabant per speluncas per cavernas terrae Ibid. did run over Mountains and through Caves and Desarts the Lord in this figure sets out the Persecutions of the holy Members of his Body namely the Martyrs of whom the Apostle Paul says When the whole World was not worthy of them they wandered through Desarts and in Dens and Caves of the Earth He goes on David killed not Saul his Persecuter Persecutorem suum Saulem non occidit David cum ei traderetur in manibus abscindensque pinnam chlamydis ejus se odienti pepercit Hoc quotidie agit noster Pastor Christus Dominus circa osores persecutores suos à quibus dum adscindit vitium magnum superbiae parcit etiam Regibus saevientibus quia non vult mortem impiorum sed ut revertantur vivant Quod in omnibus suis fecit facit inimicis ille qui non ex meritis sed gratis justificat impium Ibid. when he was given into his hands and cutting off the skirt of his garment he spared him that hated him Thus doth our Shepherd the Lord Christ deal with his Enemies and Persecutors from whom cuting off that great sin of Pride he spares even Kings raging against him because He desires not the death of sinners but that they should repent and live This he hath done and doth who justifies the ungodly not out of merit but of his free Grace He adds yet further Eundem David declinantem insidias Saulis Gentes excipiunt sic se noster Christus Dominus savientibus subtrahens Judaeis Gentibus dedit Ib. While this same David declined the laying in wait of Saul the Gentiles entertained him so while the Lord Christ withdrew himself from the Jews raging against him he gave himself to the Gentiles Christ and Solomon Of the Judic Law c. 8. Weemse compares them together in sundry Particulars but so that in them all the preheminence is given to Christ 2. Sam. 12.25 1. In their Name Solomon was Jedidiah beloved of God and Christ was the onely beloved Son of God which is not so to be understood as if God loved none but Christ Psal 146.8 for He loves all the righteous but that Gods love was primarily set upon Christ and through him we come to share in his love as God himself says Matth. 3.17 This is my beloved Son in whom I am well pleased Eph. 1.6 And the Apostle He hath made us accepted in his Beloved Here is then a greater then Solomon 2. In his Anointing Solomon alone was anointed and all the rest of his Brethren secluded from the Kingdom 1 Joh. 2.20 but we are anointed by Christ we have received an Unction from that Holy One and receive Grace for Grace from him Joh. 1.16 Rom. 8.17 and are made Coheirs with him in his Kingdom Here is a greater then Solomon 3. Solomon was Crowned his Father being alive here was the Lyon and the Lyons Whelp So Christ thought it no robbery to be equall with his Father Phil. 2.6 and to reign with him Here is a greater then Solomon 4. Solomon was obedient to his Parents So Christ says of himself John 8.49 I honor my Father that is my heavenly Father and he went home and was obedient to his Parents Luke 2.51 Here is a greater then Solomon 5. By Solomons Marriage Friendship was made up between Egypt and Israel But Christ marrying his Church friendship is made up betwixt God and man Here is a greater then Solomon 6. In the extent of his Kingdom Solomons Kingdom reached but from the Mediteranean Sea to Euphrates but Christs Kingdom reaches to the ends of the earth I will give thee sayes the Father to the Son the ends of the earth for thy possession Psal 2.8 Here is a greater then Solomon 7. Salomon exceeded all the Kings of the earth in riches Col. 2.3 but in Christ are hid all the treasures of wisdome and knowledge Here is a greater then Salomon 8. Solomon built the Temple But Christ was both the Temple the Priest the Sacrifice and the Altar Salomon offered 100000. Bullocks but Christ offered a greater Sacrifice even himself upon the Cross Here is a greater then Solomon 9. The Kings of the earth were subject to Solomon but Christ had written upon the hemme of his garments The King of Kings and the Lord of Lords Rev. 16.19 the lowest thing that is in Christ is above all the Princes of the earth Here is a greater then Solomon 10 When Solomon went to the Temple he had 24000. 1 Chron. 27.1 to guard him with their Targets out of Lebâ—nus and about his bed stood 60 valiant men of the valiant of Israel Cant. 3.7 but Christ hath ten thousand times ten thousands Rev. 5.11 and thousands of thousands of Angels to attend him Here is then a greater then Solomon 11. Solomon in regard of his wisdome 1 King 4.29 had a large heart as the sand of the Sea His wisdome is to be observed in deciding the matter between the two women the thing was done in the night 1 King 3. there were no witnesses no probable conjectures favouring the one more then the other the allegations of the mothers both alike no difference
man nor cast him into prison for it his freind and surety having already discharged it And now how shall not this blood of Christ shed for us it being that by which we obtain remission comfort and cheer the soul for so we see that God giving the Prophet a commission to comfort his people Isa 40.1 Vers 2. instructs him also by what argument to comfort them Say unto Jerusalem her iniquity is pardoned And so our Saviour by the same argument Son Matth. 9.2 be of good cheer Thy sins are forgiven thee 3. Wine takes coldnesse from the body and heates and warmes it so the blood of Christ drunk by faith is a notable mean to take away the coldnesse of love to God and to our brethren and to make our love to both more fervent for when we consider the great and ardent love of God to us giving his Son to dye and shed his blood for us and of Christ actually and voluntarily dying and shedding his blood for our benefit how can it do other then increase the heat of our love to God and to our brethren for his sake for it s most true that our Saviour saies Joh. 15.13 Greater love hath no man then this that a man lay down his life for his friend And now if we have any sparke of ingenuity how can it be but that we shall thus argue If God if Christ hath shewed such fervent love to me as to think nothing no not his onely begotten Son too good to give to us and for us what can I do lesse then return fervent love to God and to Christ what shall I think too good for God and for Christ what shall I think too much or too hard to do or to suffer for them for as the Apostle argues We love him because he loved us first 1 Joh. 4.19 so the serious thought of the fervency of the love of Christ shedding his blood for us cannot but stirre us up to fervency of love unto God and to Christ And so for love to our brethren If God saies the Apostle hath so loved us 1 Joh. 4.11 we ought also to love one another And if God if Christ hath born to us such a fervent love we ought also to love one another fervently 1 Pet. 1.22 4. Wine quickens the body and makes it active so the blood of Christ being received by faith quickens us to all good works Christs shedding of his blood for us is as hath been said a singular fruit and evidence of Christs love unto us and now we hear what the Apostle saies The love of Christ constrains us 2 Cor. 5.14 Believing therefore that our dear Saviour hath out of his immense love to us shed his precious blood for us how shall it not make us active in all good works how shall not our hearts hereby be so enlarged as to make us run the way of Gods commandments readily performing all duties which God requires of us 5. Wine makes men bold and couragious In praelia trudit in ermes Horat. The Poet will tell us that it will thrust a man into the war even naked and without armes and there are some who being to perform some Scholastical exercise to embolden themselves have taken a cup or two of wine Of this use is the blood of Christ in spiritual respects namely being received by faith it hath a power to make us secure and confident in respect of God and bold in confession before men Nor is there cause to wonder that it is thus useful how shall it not be a just ground of holy security towards God to know that though by our sins we have incurred Gods just displeasure and for them might justly expect the dreadful effects of it yet Christ hath by his blood made an attonement for us having thereby fully satisfied his infinit Justice infinitely offended by our sins and how shall not the sense of Christs love to us in shedding his blood for us make us bold to confesse his name before men choosing rather to expose our selves to any hardship to the extreamest torments that the malice of men or divels can inflict upon us then through cowardice and faintheartednesse to betray the cause of Christ This this it was that led those triumphant Martyrs under the Heathen or Arrian Emperors and under That man of Sin through all their torments with so much courage and resolution that Stetere torti torquentibus fortiores Cypr. epist as it is in St. Cyprian In their torments they stood with more courage then their tormentors they thought they could never suffer too much for his honour that had shed his blood for their salvation Meditate we of the great love of God unto us giving us his Son his flesh and blood to be spiritual nourishment to our soules to nourish us unto everlasting life what nourishment is comparable to this how then shall this love be parallel'd we had perished for ever had not God provided such nourishment for us See the great and transcendent love of our dear Saviour in that for our good namely to be such fit spiritual nourishment for our soules he did voluntarily submit him to be so humbled to be incarnate to be despised yea to dye and that such a death so painful so shameful so accursed and that for us rebells and enemies to make us his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh depth well might St. Paul call it a love passing knowledge Eph. 3.18 19. and an height length depth and bredth such as Zophar the Naamathite speaks of speaking of the knowledge of God higher then heaven deeper then hell Job 11.8.9 longer then the earth broader then the sea Well may we be ravished with the thought of it Let us seek for Christ Cry we out as they Lord give us evermore of this bread Joh. 6.34 but we shal not need to seek far for him he is offered unto us in the Word and Sacraments let us wait upon God in the use of these ordinances and bring hungring and thirsting desires after him and so we shall be sure to have our desires satisfied Christ himself hath given us assurance in this respect Matth. 5.6 Blessed saies he are they that hunger and thirst after righteousnesse for they shall be satisfied We shall not need many words to perswade an hungry soul to accept of bread when it s offered or a thirsty soul of drink why should we need to use so many words to perswade men to accept of Christ for he is food of transcendent excellency not for the body but for the soul and hear what our Saviour saies Joh. 6.49 50 Your Fathers did eat Manna in the Wildernesse and are dead but this is the bread which came down from heaven that a man may eat thereof and not dye yea he adds he that eats of this bread Vers 51. shall live for ever Oh therefore receive this food and feed
decree Justice See your great Honor arising from the Honor of your Husband See his great Love to you in raising you to so high Preferment II. See what comfort this point affords to all godly Christians the Members of the Church If he be our Husband and we his Spouse then doubt not but he will strictly perform to us all the loving Offices in a supereminent way which loving Husbands do and all Husbands are bound to perform to their Wives So that the comfort reaches far It 's comfort 1. Against bodily and spiritual wants be sure ye shall not want any thing that is for your good and conveniency either for Soul or Body The loving Husband readily says to his beloved Wife Thou shalt not want any thing so long as I have a peny So says Christ much more to his Church be of good chear then whatsoever the wants be under which ye lie do but by prayer acquaint Christ with them and he wants neither will nor power to supply them all not will for his love to you is transcendent not power for all things are in his hands to bestow 2. Against our Sins They are debts but repenting heartily of them be not afraid lest they should be layd to our charge our Husband will not fail to discharge them all for us and he having discharged them and satisfied Gods Justice for them doubt not but that though they be never so many and never so great they shall be remitted to you for Christs sake 3. Against the Distresses to which in this life we are subject either from Men or Devils The loving Husband if he be able will be sure to defend his beloved Wife from all wrongs much less shall ye sustain from any if Christ your Husband can do with all and what cause have we to doubt of his power for God the Father of Christ is greater then all Joh. 10.29 30 and he and his Father are one 4. Against all Enemies bodily or ghostly Ye are ready to think Our Enemies are great for power full of policy many for number how shall we an handful of impotent and silly men be able to stand against them but fear them not Our Enemies are Christs Enemies as the Wives Enemies are the Husbands Enemies and though they are more then our match yet they are far inferior unto him and therefore though we cannot yet he can both shield us against them Isai 10.12 and render unto them the fruits of their stout hearts and desperate malice 5. Against our ignorance and simplicity We are in some particular or other puzzled so that we know not what to do nor what course to take Yet be not disheartened the Husband that loves his Wife will be ready to direct and counsel his Wife so far as he is able Christ is such an Husband as wants neither will nor skill he can direct us for he is the Wisdom of the Father Col. 2.3 and in him are all the Treasures of Wisdom and Knowledg and there is no question but he will do it for besides that he exceeds in love to his Church Isai 9.6 it 's his Office to be a Counseller to the Church and to all godly Christians the Members of the Church onely seek his advice by prayer and search the Scriptures and doubt not but that thou shalt finde full direction as your occasions require 6. Against the base Opinion that the World hath of you They think of you as they of the Apostles as the filth of the World and the off-scouring of all things 1 Cor. 4.13 and your condition indeed in the World is mean and low in which regard men proudly overlook you So that ye may take up the complaint of the Psalmist We are exceedingly filled with contempt Psa 123.3 4 c. but be of good chear See the Honor that Christ hath put upon you while he becomes your Husband and hath made you his Spouse and there is not the meanest Christian how much soever he is undervalued but he hath a share in this Honor. 7. Against spiritual Desertions Good Husbands will not forsake their Wives no Husband should do it but ought to have one Bed and one Board with them then be sure that Christ will not depart from thee if he shall at any time seem to depart it 's for thy good and he will again return unto thee at the last and will shew thee his favor be comforted therefore Saint Bernard hath a sweet Passage to this purpose Ne timeas O Sponsa ne desperes si paulisper tibi subtrahit Sponsus faciem suam omnia ista tibi cooperantur in bonum de accessu de recessu lucrum acquiris tibi venit tibi recedit venit ad consolationem recedit ad cautelam ne magnitudo consolationis extollat te ne si semper apud te sit sponsus contemneres sodales hanc continuam visitationem non jam gratiae attribuas sed naturae Nimia familiaritas parit contemptum recedit ergo ne nimis assiduus contemnatur ut absens magis desideretur desideratus avidius quaeratur diu quaesitus gratius inveniatur Praeterea si nunquam deesset consolatio haec quae respectu futurae gloriae ex parte est putaremus forte hic habere civitatem manentem minus inquireremus futuram ne ergo exilium deputemus arrham pro precii summa venit Sponsus recedit nunc consolationem afferens nunc universum statum nostrum in infirmitatem commutans paulisper permittens nos gustare quam suavis sit antequam plene sentiamus se subtrahit De Scula claustr cap. 6. Fear not O Spouse says he despair not If for a little while thy Husband withdraws his face from thee all this works together for thy good both by his coming and by his departure thou art a Gainer He comes for thy good and he departs for thy good He comes for thy comfort and he departs for thy caution lest the greatness of the comfort should too much lift thee up lest if thy Husband should be alway with thee thou shouldst contemn thy Companions and shouldst now attribute this continued Visitation not to Grace but to Nature Too much Familiarity breeds Contempt He withdraws himself therefore lest being too constantly with us he should be contemned and that being absent he may be the more desired and that being desired he might be sought with more earnestness and that being long sought he may be found with more thankfulness Besides if we should never want this comfort which yet in respect of the future Glory is but something in part we would haply think to have here a continuing City and the less look for that which is to come Lest therefore we should mistake the place of our Exile for our Country the earnest Peny for full Payment our Husband comes and goes one while bringing comforts and another while turning our whole state into
are 2. A City hath Towers and the Towers of this City the Church are the Prophets for as from the Towers Darts are shot against all enemies so from the bookes of the Prophets examples of truth are set forth against the vain fables of the Heathen and against the wild and unsound disputes of Hereticks 3. A City hath gates And these gates of the Church are the Apostles because as by the gates men enter into the Cities so ' by the ministery of the Apostles the whole people namely of Jewes and Gentiles enters into the faith of Christ 4. A City hath Wals and these Wals are the Doctors of the Church of which the Prophet saies The Sons of strangers shall build thy Wals because being called from among the Gentiles they were made Priests or ministers and Governours of the Church for as the Wals of a City so these undergo the violence of Heathens and Hereticks who by frequent presecutions as by so many battering-rams batter the Clergy these Walls of this City the Church To which add 5. A City hath Priviledges and Immunities which are common to all and belong onely to them that are free of the City And no lesse hath the Church her Priviledges and Immunities which equally and alike belong to all the members of the Church Act. 10.34 be they Jewes or Gentiles high or low rich or poor male or female bond or free for God is no accepter of persons and are proper and peculiar to them If any be strangers from the Church they have nothing to do with any of these Priviledges Would any know what these Priviledges are Let him consult with the Apostles Creed and there shall he finde these recorded 1. Communion of Saints of holy men and Angels with God and of holy men and Angels mutually among themselves by vertue of our Communion with God we have liberty to Pray to God and by prayer to receive from God all needful blessings for soul and body in this life and no less by this Communion with God have we hope to live for ever with God in glory and happiness everlasting By vertue of our Communion with the Angels we share in the benefits of their ministration in all kindes in this life and hereafter we shall be like the Angels sharing with them in the glory of Heaven By vertue of our Communion with holy men we have an interest in their prayers and in all the abilities with which God hath furnisht them and shall live together with them in Heaven A rare priviledge 2. Remission of sins by which upon our unfeigned repentance we are freelie for Christs sake absolved and acquitted from the guilt and punishment of all our sins though never so many though never so great A rare Priviledge happy is he that hath it for so saies the Psalmist blessed is he Psal 32.1 whose iniquity is forgiven c. 3. Resurrection of the body and Life Everlasting Resurrection to Life Everlasting though the body falls in death yet it shall be raised again though in death the soul takes leave of the body for a time yet they shall meet again and be reunited And not onely so for this shall be common to all men the bodies of all shall be raised and in all there shall be a reunion of soul and body but whereas to some there shall be a Resurrection of Damnation Joh. 5.29 to the Church it shall be a Resurrection to Life whereas some shall rise to shame and everlasting contempt all the true members of the Church shall awake to everlasting Life Dan. 12.2 Lastly it s observed here by the forenamed Author that this Citie is set upon an hill that is the Apostles Prophets and all other Doctors of and Faithful in the Church are built upon Christ who is the onely Foundation for Christ is that Mountain of which the Prophet saies Dan. 2.35 That it filled the whole Earth And this sense is pious But yet I conceive another thing rather to be intended by our blessed Saviour in this place namely that as a City built upon an Hill cannot be hid but is conspicuous and seen a farre off so neither can the Conversation and Actions of the Church and the members of it be so secretly carried but that it will come to the cognizance and knowledge of others so that if it be pious God shall be honoured by it and from any sinful and scandalous behaviour of the members of the Church it cannot be but that God shall be dishonoured by it as Saint Paul saies Through you is the name of God blasphemed among the Gentiles Rom. 2.24 See the high preferment of all Godly Christians in that they are made members of the Church and so free Denizons of this great City of God who counts it not a great matter to be a Freeman of some great City in the World so it was counted to be a Citizen of Rome they that were so gloried not a little in it they that were not so thought it not much to purchase it with a great summe of mony much more is it an honour to be members of the Church for what City in the World hath Priviledges and Immunities comparable to the Priviledges of the Church named before Blesse God for this high Honour and Preferment and as he hath honoured you so be ye careful to honour him and fearful to do any thing that may tend to His dishonour avoid all scandalous sins especially Phil 1.27 and Let your conversation be such as becomes the Gospel and as our Saviour enjoynes us Let your Lights so shine before men that they seeing your good Works Matth. 5.16 may glorifie your Father that is in Heaven CHAP. VII The Church and a Dove SO our Saviour speaks to his Church Open to me Cant. 5.2 my sister my love my Dove my undefiled So he speaks of her My Dove my undefiled is but one Cant. 6 9 she is the onely one of her Mother Saint Bernard observes two particulars in which the Church resembles a Dove The Church saies he Ecclesia columba est quia innocens est quia gemens est In Cant. ser 62. is a Dove 1. Because the Dove is innocent and harmless and indeed this to be eminent in the Dove appears by that passage of our Saviour Be innocent as Doves Matth. 10.16 which implies that the Dove is eminently innocent as the Serpent is the wisest of the beasts of the field Gen. 3.1 whom our Saviour wills his hearers to be like in wisdome so is the Church so are all godly Christians the members of the Church innocent and harmlesse they can finde in their hearts to suffer wrongs to put up injuries but they cannot with patience think of wronging others This is one thing by which David describes a member of the Church the question being Lord who shall enter into thy Tabernacle Psal 15.1 Vers 3. c. the answer is in
And if ye finde this Hope fading in you endeavor to strengthen it by a frequent Meditation of Gods Power and Mercy and the Faithfulness of his Promises and by the Experience of his Dealings with his Church in former Times and so shall ye finde it of singular use to uphold you against all the opposition which Satan and the World shall make against you CHAP. XIII The Church and the Threshing-floor or Wine-press SAint Austin following the Translation of the Septuagint as for the most part in the New Testament where any Testimony of the Old Testament is alledged that Translation is followed renders the Title of the eighth Psalm Pro tercularibus super Gittith For the Wine-presses upon Gittith and so he takes knowledg of the Comparison between the Church and the Wine-presses or the Threshing-floor for thus he says By the Wine-press and also by the Threshing-floor Torcularia possumus accipere Ecclesiam sicut aream Sive enim in area sive in torculari nil aliud agitur nisi ut fructus ab integumentis purgentur quae necessaria erant ut nascerentur ut crescerent ut ad maturitatem messis vel vindemiae pervenirent Hiâ— integumentis i. e. palcis in area frumenta vinaciis in torcularibus vina exuuntur Sicut in Ecclesia a multitudine secularium hominum quae simul cum bonis congregatur quibus ut nascerentur necessaria erat illa multitudo id agitur ut spiritali amore per operationem ministrorum Dei separentur Agitur autem ut non loco sed affectu separentur boni a malis quamvis simul in Ecclesiis quantum attinet ad corporalem praesentiam conversentur aliud autem erit tempus quo vel frumenta in horrea vel vina in cellas segregentur In Psal 8. we may understand the Church For whether in the Threshing-floor or in the Wine-press the main business is to sever the Fruit from the Coverings which yet were necessary that they might be and that they might grow and come to ripeness for Harvest and Vintage From these Covers they are severed that is the Grain from the Chaff in the Threshing-floor and the Wine from the skins and kernels of the Grapes in the Wine-press So in the Church this is the main business That from the multitude of worldly men which is mixt together with the good to whom yet that they might be born that multitude was necessary the good might be severed by spiritual Love by the Labors of the Ministers of God But the meaning is That the good should be separated from the bad not in place but in affection although in regard of bodily presence they converse together in the Church but there shall be another Time in which the good Grain shall be set apart from the Chaff into the Garners and the Wine from the Dregs into the Cellars And here are many Things to be observed I. That the Church hath a mixture in it of good and bad of Elect and Reprobate as in the Threshing-floor the Wheat and Chaff are together and the Wine and Dregs in the Wine-press the Church Militant in this World never was without such mixture II. That this mixture of the good and bad is necessary and useful to the good namely says the Father That the godly may be born and brought into the World for thus it oft pleases God That from wicked Parents have sprung godly Children as from Korah Numb 16 the Ring-leader in that Faction against Moses and Aaron did issue Sons that were if not Penners of some of the Psalms Psalm 42. tit yet at least imployed in the singing of them From wicked Ahaz a godly Hezekiah from idolatrous Amon a tender-hearted Josiah and from Jeroboam that made Israel to sin did issue a Son in whom was found some good towards the Lord God of Israel 1 King 14.13 who alone therefore of all the House of Jeroboam was buried and mourned for But further also this mixture of good and bad in the Church is expedient 1. To let the godly see the Mercy of God to themselves doing them good by his sacred Ordinances while the wicked live so unprofitably under them 2. To aggravate the sins of the wicked and to heighten their judgment while living under the same means of Grace by which the godly are enabled to bring forth the fruits of Righteousness to the Glory of God they either use them not or abuse them abounding in all wickedness to Gods dishonor III. That living in the Church with the wicked we must separate our selves from them in affection and practise not running with them to the same excess of riot not delighting in sin as they do but to be as contrary to them as possibly we can in our Conversation according to the advice of the Apostle Eph. 5.11 Have no fellowship with the unfruitful Works of Darkness but rather reprove them They trade in wickedness 1 Pet. 1.15 it 's for us to endeavor to be holy in all manner of Conversation And no less must we be contrary to them in our affection They love sin we must hate it Psalm 97.10 38.18 as David advises us Ye that love the Lord hate the thing that is evil They joy in their sins we must say as David I will be sorry for my sins They delight in the sins of others we must be affected as David 119.136 who could say of himself My eyes gush down with rivers of tears because men keep not thy Law And being thus contrary to them IV. There is no need that we should make a local separation from the wicked nor forsake the communion of the Church because we see some wicked men in it the sins of the wicked shall hurt themselves not us separating our selves from their sins So saies the Wiseman Prov. 5.22 His own iniquities shall take the wicked himself not others that estrange themselves from them V. Yet there shall come a time when there shall be a full and perfect separation between the good and the bad the godly the sheep set on Christs right hand Matth. 25.33 and the wicked the Goats on his left hand These the wicked shall go into everlasting punishment but the righteous into life eternal vers 46. Psal 1.5 There shall then be a congregation of righteous men and no wicked men among them wait with patience till the time comes in which God will bring it so to pass but expect not such a bodily separation here in the time of this life least our expectation be frustrated It is enough for us that it shall once be the husbandman waits for the harvest and let us wait till the end of this world then shall the harvest be and let us not quarrel at the Church nor as male-contents depart from the fellowship of the Church because this separation is not made just when we would have it Let it suffice us that Christ hath taught
respect accrues unto us by Christ to have the knowledge of God and of his Will and Counsel conveighed unto us how should we be thankful for him how readily should we accept of him being offered unto us yea readily should we part with all those things that are dearest to us so that we may enjoy him CHAP. XVIII Christ and a Worm SO doth the Prophet speak of himself Psal 22.6 August epist 49. ad Deo gâ—at 120. ad Honorat Ambros To. 3. Conc. ad pop Conc. 3. Hier. To. 4 Coment in Psal In loc as a Type of Christ I am a Worm and no man Saint Hierome Saint Ambrose and Saint Austin do joyntly and unanimously note two things in which this resemblance holds 1. In regard of the contemptiblenesse of this creature and the meanenesse of it no creature is more base and contemptible then a Worm every one is ready to tread upon it and to trample it under foot the poorest the youngest dare venture to offer wrong to it So was it with our blessed Saviour and therefore it is added in the forementioned scripture Psal 22.6 A reproach of men and despised of the people he submitted himself to so mean a condition that he was easily despised and reproached at all hands He became poor 2 Cor. 8.9 and who takes not liberty to despise the poor No wonder then that our Saviour met with so much scorn and so it s foretold of him by the Prophet Isa 53.3 He was despised and rejected of men And if we look into the Evangelical History we shall see it to have been so with him namely that he was coarsely used Luk. 2.7 when he was to be born no better place can be afforded him then the Stable and the Manger When he came to his Publick Life though he spake so Joh. 7.16 as never man spake and though in regard of his miracles they could say we never saw it so done in Israel And Mar. 2.12 He hath done all things well Mat. 7 37 6.3 Math. 13.35 Joh. 10.20 yet how scornfully did they use him In words Is not this the Carpenter and Is not this the Carpenters Son And thou art mad and hast a devil Joh. 7.20 Luk. 4.29 And no lesse in deeds they lead him to the brow of the hill thinking to cast him down head-long they cast stones at him But especially in the close of his Publike Life Joh. 8.59 Matth. 26.50 Joh. 18.20 Matth. 26.57 then they laid hands on him they bind him they hurry him about first they bring him to the High Priest and there they spit upon him they blindfold him Vers 67 68 and buffet him and then they say Prophesie to us who it is that smote thee they deliver him over to the Secular Power Matth. 27.2 Luk. 23.7 11 even to Pilate he sends him to Herod who mocks him and sends him back again to Pilate here the Jewes hire false Witnesses against Him they preferre a Murderer before him Matth. 27.21 the Souldiers plat a Crown of Thornes on his Head they put on him a Purple Robe Vers 29. and put into his hand a Reed and mockingly bow the knee to him and cry Hail King of the Jewes Vers 35. they strip him of his clothes and crucifie him between two Thieves Vers 38. And being upon the Cross Vers 39 40 c. Vers 44. they revile him and wagg their heads c. yea the very Thieves did cast the same in his teeth Justly therefore in this respect is he compared unto a Worm 2. In regard of the breeding of the Worm The Worm saies Saint Hierom which is bred in the Wood Vermis qui in ligno nascitur non habet patrem nisi matrem Christus ex maria natus est absque coitu viri To. 4. In loc Cur totius creaturae Dominus vermiculo se voluerit comparare Possumus hoc humilitati assignire sicut David publicem se memoravit Sed magis hoc accipiendum puto quod vermis nulla extrinsecus admixtione alieni corporis sed de sola pura terra procreatur ideo illum comparatum Domino quia ipse salvator ex sola pura Maria generatur To. 3. conc ad pop conc 3. hath no father but onely a mother so Christ was born of a Virgin without carnal copulation with a man Saint Ambrose moves the question Why the Lord of the whole World would compare himself to a Worm and he answers We may ascribe this to his humility as David called himself a Flea but I rather think it to be because the Worm is gendred of the sole and pure earth without the mixture of any other body therefore I think him to be compared to our Lord who also was born of a sole and pure Virgin Saint Austin in like manner saving that in the former of the places alledged he brings in this latter resemblance with a Fortasse an It may be And Fortasse etiam propter Virgineum partum ep 49. it may be because of his birth of a Virgin as doubting whether this were in that passage of the Psalmist intended As indeed he well might in regard of that which follows in that Verse A reproach of men and despised of the people which is added as an Exposition of the former clause in which he had said I am a Worm Howsoever it s a plain Article of our Christian Faith not to be denyed nor so much as questioned but to be firmly believed that Christ our Saviour was born of a Virgin In regard therefore of the first particular we have cause to meditate of the great Humiliation of our dear Saviour and consequently of his surpassing love to us in that he vouchsafed for our good to stoop so low not onely he becomes man but also a Worm It s an excellent and just meditation of Saint Bernard to this purpose O Vouchsafement to be justly admired Thou O admiranda dignatio Deus immensae gloriae vermis contemptibilis fieri non despexisti De pass Dom. that art the God of Infinite glory didst nor disdain to be made a contemptible Worm What Humiliation is comparable to this Jon. 3.6 It was a great humiliation of the King of Nineveh when rising from the Throne he sate in Ashes and putting off his Robe he covered himself with Sackcloth But it s nothing to this as there is no comparison between the humiliation of the one and of the other and between the persons humbled the one a King the other the King of Kings the one a weak creature the other the Infinite Creator how great then is that love which drew our Saviour to such abasement And now why should it trouble us if it doth so happen that we are in the world as Worms Every man takes liberty to trample upon us to insult over us to lade us with wrongs and injuries but be of good
cheer it is no other wise with us in this respect then it was with our dear Saviour and he by undergoing it in his own person hath sanctified and sweetened it to us so that we may count it blessed contempt And let this love of Christ submitting himself to such abasement for us so farre prevail with us as make us willing to submit our selves to any abasement for him for his cause and honour Choose we rather to have all men to trample on us and to be contemned and scorned at all hands then to omit any duty by which in our places we may honour him or to take any course that may tend to his dishonour Hath the Lord suffered such contempt for the servant and shall the servant be unwilling to suffer contempt for his Lord and Master God forbid Such contempt suffered for his honour will certainly bring us to glory and honour everlasting which God of his mercy grant us for the merit of that contempt which our dear Saviour hath undergone for us to whom with the Father and the Holy Ghost be all Glory and Honour for ever Amen PARALLELS LIB III. CHAP. I. IN the two former Books we have seen the Parallels that concern Christ the Head and Husband of the Church the Parallels between Christ and the Types by which he was fore-signified to the Jewish Church both Persons and Things in the first Book and the Parallels between Christ and the other Resemblances by which he is set forth in the Old and New Testament in the second Book And now because the Church is the Mystical Body the Wife and Spouse of Christ they are therefore not to be divided for our Saviour hath given that Edict Matth. 19 Those whom God hath joyned together let no man put asunder Before therefore I make an end I shall in this third Book add the Parallels that concern the Church And here I shall observe the same method that I have observed in the former namely first to represent to your view the Parallels between the Church and those Types by which the Church was fore-signified in the Old Testament whether Things or Persons and then the Parallels between the Church and other Resemblances by which the Church is set forth in the Old or New Testament I. The Parallels between the Church and the Types by which it was fore-signified in the Old Testament And of these Types I shall take knowledg according to the order of Times in which they were exhibited and given The Church and Noah's Ark. The Fathers have many of them taken knowledg of the Parallel between these two and that in several respects I. In regard of the matter and structure of it And here Saint Austin notes the Resemblance in three things 1. The Ark was made of Gopher Wood 1. Arca fit ex ligno Gopher vel secundum LXX ex lignis quadratis Et Ecclesia de Sanctis construitur ad omne opus bonum semper paratis quadratum enim quocunque verteris firmiter stat or according to the Septuagint of Square Wood So the Church is built up of Saints prepared to every good work for Wood that is squared turn it which way you will stands firm And of this Resemblance Gregory the Great doth take knowledg Arca de lignis imputribilibus compingitur Ecclesia de omnibus in bono suo perseverantibus componitur To. 2. epist l. 9. In dict 4. ep 40. ad Isicium epist Hierosol 2. Bitumine glutinantur arcae ligna intrinsecus extrinsecus ut in compage unitatis significetur tolerantia charitatis ne solvatur vinculum pacis To. 6. cont Faust Manich. l. 11. c. 14. 3. Aditus arcae fit à latere nemo intrat in Ecclesiam nisi per sacramentum remissionis peccatorum hoc à latere Christi aperte manavit Ibid. cap. 16. The Ark says he was made of sound Wood not putrified and so the Church is made up of all that persevere in Goodness 2. The Ark was pitched within and without with pitch to teach us charitably to bear one with another that the bond of peace be not broken 3. The Door of the Ark must be made in the side of the Ark and none enters into the Church otherwise then by the Sacrament of the Remission of sins which issued openly out of the side of Christ II. In regard of the creatures taken into the Ark and here Saint Austin takes notice of two Particulars 1. Cuncta animalium genera in arca clauduntur sic omnes Gentes Ecclesia continet Ib. c. 14. There were in it all sorts of creatures so the Church contains all Nations And this I conceive to be further prefigured in the Ark in that not onely Sem from whom the Jews descended was in the Ark but also Japhet the Father of the Gentiles And Moses himself gives an hint of this in that having named the Sons of Japhet he adds By these were the Isles of the Gentiles divided in their Lands Gen. 10.5 c. And this doth Saint Paul clearly affirm for having asked the question Is he the God of the Jews onely Is he not also the God of the Gentiles Rom. 3.29 30 He answers Yea of the Gentiles also seeing it 's the same God that shall justifie the Circumcision by Faith and the Vncircumcision through Faith And this also would God teach Saint Peter by that Sheet let down from Heaven to him being in a Trance Acts 10.10 11 12 wherein were all manner of four-footed beasts of the Earth and wilde beasts and creeping things and fowls of the Ayr as there were in Noah's Ark. 2. That there were clean creatures and unclean in the Ark Munda immunda ibi erant animalia sicut in Ecclesiae sacramentis boni mali versantur Ibid. so both good and bad converse together in the Sacraments of the Church for such a mixture there hath been alway in the Militant Church Matth. 13 as of Wheat and Tares in the field of Grain and Chaff in the floor 2 Tim. 2 of good fish and bad in the net of Vessels of honor and dishonor in the great House Even when the Church was in the narrow bounds of a Family such a mixture there was We finde a Cain in Adams Family a Cham in Noahs Family an Ishmael in Abrahams Family an Esau in Isaacs Family much more easie it is to finde such mixture yea it 's impossible not to finde it when the bounds of the Church were more enlarged namely into a People Of the Jews God says by the Prophet You onely have I known of all the Families of the Earth Amos 3.2 yet among them that there was such a mixture Ezek. 22 Hosea 4.1 2 Jer. 5.1 c. it 's manifest by the Prophets reproving them for the abominable sins and wickedness of which they were guilty Much more is there such a mixture in the Church coming to be Catholique
Resurrection to everlasting Life And what Comfort is or can be comparable unto this True says the poor Christian here were great comfort for me if I could finde the Work of Holiness in me in truth but I fear it is not so with me for I finde in my self much corruption and I sin frequently in many things how then shall I say that the Work of Holiness is wrought in me To such I answer That the Work of Holiness may stand with remainders of corruption and with many sins in our life for it 's not Perfection but Truth of Holiness that is required else where should we finde any man in the World that hath the Work of Holiness in him for Solomon could say Who is he that lives and sins not 2 Chro. 6.36 James 3.2 and Saint James confesses In many things we offend all And Saint John could say If any man says 1 John 1.8 he hath no sin he deceives himself Thou complainest therefore of remainders of corruption and of many strayings in thy Life but know if ye grieve for them and mourn under them and strive against them and repent of them this is the state and condition of the Work of Holiness that is in the best men living on the face of the Earth As therefore we desire to have a comfortable evidence to our selves That we are indeed Members of the Church and that the fore-named priviledges of the Church do belong to us let us labor to finde in our selves the Work of Holiness in Truth and let us as the Apostle advises be holy in all manner of conversation in work in word in thought in affection 1 Pet. 1.15 And as for that corruption that cleaves to us let us mourn under it and endeavor to mortifie it and repent daily of our daily slips and so make after further degrees of Holiness continually till we come to a perfect man to the measure of the stature of the fulness of Christ II. The Parts of this Candlestick which are of two sorts some were for Use and some were for Ornament 1. The parts that were for Use were the seven Lamps Thou shalt make the seven Lamps thereof Exod. 25.37 These says my Author typified the manifold Graces of the Spirit of God the number seven being a number of Perfection In loc And thus also doth Ainsworth open it and makes good the Application by that of Saint John Rev. 4.5 There were seven Lamps burning before the Throne which are the seven Spirits of God Be we thankful to God for his great Mercy furnishing us with those Heavenly Graces as pledges of the Spirit of God dwelling in us as the Lamps were seated in the Branches of the golden Candlestick And as the Lamps were put in them to give Light so let it be our care to exercise these Graces and so to give Light to them among whom we live 2. The parts that were for Ornament were Knops Flowers c. And these did typifie the Care of God says my Author in beautifying and adorning his Church and particular Christians the Members of it with several Graces For so the Graces of Gods Spirit are of use both for necessity to fit us for the several duties which God requires of it and also for ornament to adorn our Souls and to make them amiable in the sight of God Let us therefore be so much the more thankful for these Graces of the Spirit of God which render us so acceptable unto God III. The Appurtenances of this Candlestick 1. The Prophet makes mention of certain golden Pipes Zach. 4.12 which emptied Oyl out of themselves into the Lamps Wherein says my Author the Prophet hath reference to the golden Candlestick in the Tabernacle And this says he typifies a continual supply of Grace to the Church Admire we the goodness of God thus giving to the Church and to particular Christians the Members of the Church a continual supply of Grace as the occasions and necessities of the Church do require 2. Moses mentions other appurtenances namely Tongs and Snuff-dishes Exod. 25.38 And these saies my Author Typified Ecclesiastical Discipline and Government which is necessary to the Church to preserve the pure light of it Pray we to God for the setling of Church-Government that by means of it Heresies and Schismes may be restrained which so much abound while the Government and Discipline of the Church is suspended CHAP. IV. The Church and Ruth SAint Chysostome takes knowledge of Ruth as a Type of the Church for so he saies The things that were done in and about Ruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quae in Ruth facta sunt nostri figura erant In N. Test To. 1. In Matth. hom 3. were a Type and figure of us namely of the Church of the New Testament and then he layes open the Parallel in two Particulars 1. She was of a strange Nation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haec alienigena erat in extremam delapsa pauperiem Videns autem eam Boaz nec ob ipsius paupertatem despexit nec ob impietatem gentis exhorruit Sic et Christus Ecclesiā suscipiens alienigenam multa laborantem egestate bonorum suo consortio copulavit and fallen into extreme poverty yet Boaz seeing her neither despised her for her poverty nor abhorred her for the impiety of her Nation so also Christ receiving the Church both a stranger and labouring under great want of all good things joyned her in marriage unto himself 2. As she except she had first forsaken her Parents 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut haec alienigena nisi prius deseruisset parentes domum gentem patriam cognatos nunquam tali nobilitata fuisset connubio ita Ecclesia non ante amabilis efficitur sponso quam priorem conversationem relinquet Psal 45 10.11 Ibid. House Nation Countrey and Kindred had never been ennobled with such a Mariage so the Church is not made lovely unto her husband before she leaves off her old conversation And therefore is that advise given to the Church Harken O daughter c. forsake also thy own people and thy fathers house and then it s added Psal 45.10 11 So shall the King greatly desire thy beauty and not otherwise Here then is that which may humble the Church Let her see her Original she was once a stranger and destitute of all spiritual good in this respect as poor as ever Job or Lazarus was in outward respects What though she now be highly prefer'd to be fellow Citizen of the Saints and of the houshould of God What though she be blessed with great Spiritual Riches and transcendent Priviledges from the beginning it was not so but quite contrary good cause have we then that are believers of the Gentiles remembring our former basensse and vilenesse to harken to that counsel of the Apostle Be not high-minded Rom. 11.20 See here
also the transcendent love of Christ to us Gentiles in that he looked upon us in our low condition that though we were so mean yet he was pleased so farre to have respect to us as to espouse us unto himself what a dignation was it of King Ahashuerosh to set his affection upon Esther a poor Captive Jewish maid Est 2. to make her his Wife and Queen in stead of Vashti but that is nothing to this in hand in respect of the infinite difference between Christ and all the Grandies and Magnies of the World We see how God commends his love to the Jewes under this notion in that though their father was an Amorite Ezek. 16.2 3 c. to Vers 12 and their mother an Hittite yet even then when they were in their blood their navel not cut nor they washt in water to supple them nor swadled at all but were cast out into the open field to the loathing of their person even then he spread his skirt over her and covered her nakednesse and sware to her and entred into a Covenant with her and washed her with water annointed her with oile and cloathed her with embroydered work and shod her with badgers skin and girded her about with fine linnen and covered her with silk and decked her with ornaments and put bracelets on her hand and a chain on her neck and a jewel on her forehead and ear-rings on her eares and a beautiful crown on her head This is the plain case of us Gentiles and the gratious dignation of Christ towards us what then more equal then that we should break forth into expressions of joy and thankfulness as that blessed Virgin did Luk. 1.46 47 48. My soul doth magnifie the Lord and my spirit rejoyces in God my Saviour for he hath regarded the low estate of his hand-maiden yea and we may add concerning the Jewes and our selves as the Virgin in her Song Vers 52 53 He hath put down the mighty from their seates and hath exalted the lowly and meek he hath filled the hungry with good things and the rich he hath sent empty away The Jewes were mighty but he hath put them down us Gentiles being low he hath exalted us being poor and hungry he hath filled with good things The Jewes that formerly were rich he hath sent empty away And so according to the twofold sign given to Gideon whereas in the old Testament the dew was onely upon the fleece and the whole floor was dry now in the times of the New Testament the dew is upon the whole floor and the fleece is dry Admire we this gracious dispensation of God to us Gentiles and in this respect fail not to obey that Prophetical exhortation Psal 117.1 2 O praise the Lord all ye nations praise him all ye people for his merciful kindness is great towards us Let us learn since Christ was not ashamed of us in our low condition therefore not to be ashamed of Christ because of that low estate to which he voluntarily submitted himself and in which as man he was for a while but believe in him and glory in the profession of his name Let Jewes Turkes and Pagans object it to us never so much that we trust in a crucified Saviour yet let us not be moved at it but go on so to do hear we how Saint Paul stands affected in this respect 1 Cor. 2.2 I desire saies he to know nothing but Christ and him crucified And speaking of his ministry 1 Cor. 1.23 he glories in this We preach Christ crucified And in opposition to the false Apostles who desired to have the Galathians circumcised Gal. 6 13 Vers 14. that they might glory in their flesh he adds But as for me God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ And this minde let us bear Learn we in imitation of our blessed Saviour not to despise any because of their external meannesse as he did not despise us Gentiles for this but notwithstanding it hath espoused us to himself In whom we finde any thing of Christ let us love them though never so mean and bestow our endeavours to draw others to Christ though in any respect they be never so mean never so wicked Lastly as we desire to render our selves amiable in the eyes of Christ our Boaz let us forsake our Countrey and Kindred our Fathers house even our dearest and nearest relations the things and persons that are dearest unto us especially our darling sins to which we have been most addicted in the committing of which we have formerly taken most content yet also all other things wealth honour life parents brethren Sisters friends if it shall happen that there shall be a competition between Christ and them if they shall at any time seek to draw us away from Christ in this case forget them forsake them abandon them Now shall Christ our husband count us lovely take content in us otherwise not Luk. 14.26 hear we our Saviour saying as much If any man comes to me and hates not father mother wife children brethren yea and his own life also he cannot be my disciple Hitherto we have seen the Types of the Church CHAP. V. NOw follow other resemblances by which the Church is set forth in the Scriptures of the old or new Testament and these I shall propound to you in an Alphabetical order The Church and a Body We have the Church frequently in Scripture spoken of as a Body as where it s said There is one Body Eph. 4.4 Vers 12. Vers 16. and again For the edification of the Body of Christ And again From whom the whole body c. And the resemblance between the Church and a Body stands in sundry things 1. In the unity of the whole 1 Cor. 12.12 The members of the natural body are many and divers and their offices divers yet they all make but one body being all knit together by sinews joynts nerves So the members of the Church are many and divers in sundry respects yet they make onely one body one Church they being all knit together in one as by sinewes and nerves by sundry bands the band of one Faith the band of Charity the band of Baptisme and the Lords Supper the band of their several Vocations by which they serve one another and these are properly Religious bands Church-bands by means of which this Mystical body is one Eph. 4.4 and the Church one as our Saviour saies My dove my undefiled is but one Cant. 6.9 Ecclesiā unam And so is it taught in the Nicene Creed to believe one Church Nor doth the multitude and variety of members hinder the unity of this body In the Divine Essence there are three Persons really distinct yet but one God In the Person of Christ there are two Natures Humane and Divine as different as Heaven and Earth Infinite and Finite and