corruption This difference the Apostle notes between Christ and David Act. 13.36 37 David having served his generation saies he after the will of God fell asleep and was laid to his Fathers and saw corruption but he whom God raised again saw no corruption St. Austin observes this difference between Christ and all Christians in general His flesh namely Christs Illius caro non vidit corruptionem nostra post corruptionem in fixe seculi induet incorruptionem In Joan. Evang. tract 84. saw no corruption our flesh after it hath been corrupted shall put on incorruption And again Christ rose by his own power for so he saies Destroy this Temple Joh. 2.19 and in three daies I will raise it up And this he spake Ver. 21. saies the Evangelist of the Temple of his body But our bodies shall be raised by the power of Christ and by vertue of the union that is between Christ and us And therefore the Apostle ascribes this great work to Christ who saies the Apostle shall change our vile bodies Phil. 3.21 and make them like unto his glori us body Gregory the great puts both these together Christ saies he was not raised as others are Non ut reliqui suscitatus est Christus nostra enim resurrectio in finem seculi dilata est illius autem die tertio celebratur Nos per illum resurgimus ipse autem per se In Job l. 24. c. 2. for our resurrection is deferred until the end of the world Christ rose on the third day we shall be raised by Christ he rose by his own power 8. As for the last resemblance between Christ and us It s true Christ overcoming sat with his father on his throne and we overcoming shall sit with Christ on his Throne but yet here is a great distance The victory of Christ over his and our enemies is of himself by his own power but our victory is of God through Christ We are more then conquerors Rom. 8.37 saies the Apostle through him that hath loved us And Blessed be God 1 Cor. 15.57 that hath given us the victory through our Lord Jesus Christ And the exaltation of Christ it agreeing to Christ in regard of his humane nature is of Christ himself together with the Father and the Holy Ghost according to that known saying The works of the Trinity towards the creature are undivided Opera Trinitatis ad extra sunt indivisa unitas essentiae cooperatio Elohim As there is one essence common to them all so there is a co-working of the three Persons But our Exaltation is from Christ as the Author of it To him that overcomes will I give to sit with me c. And Rev. 3.21 Rev. 2.10 Be thou faithful to the death and I will give thee the crown of life So that upon all these Particulars it's plain That it 's not without cause that the Church says of her Husband My welbeloved is white and ruddy Cant. 5.10 the chiefest among ten thousand upon which place Gregory the Great glosses well Candidus rubicundus quia nullum omnino peccatum faciens justitiae pulchritudinem ex integro tenuit tamen tanquam peccator esset ad mortis passionem accessit Ex millibus electus est quia ex totius generis humani massa nullus sine peccato reperitur ipse autem non solum sine peccato fuit sed peccatores sua justitia sanguine redemit To. 2. in Cant. 5.10 White and ruddy because having committed no sin he kept the beauty of Righteousness entire and yet as if he had been a sinner he came to the suffering of Death The chiefest among ten thousand because of all the whole mass of Mankinde there is none found without sin but he not onely was without sin but also redeemed sinners by his Righteousness and Blood And it 's an excellent passage that the same Father hath Wisdom that is Lumen Sapientia Joh. 8.12 Ego sum lux mundi Lumen servi sapientiae appellari solent Eph. 5.8 Est is lux in Domino Sed ille lumen illuminans Joan. 1.9 Erat lux vera quae illuminat omnem hominem venientem in hunc mundum isti autem lumen illuminatum In Job lib. 19. cap. 33. 35. Nos etsi sancti efficimur non tamen sancti nascimur quia ipsa naturae corruptibilis conditione constringimur cum Propheta dicamus Psal 51.5 Ecce in iniquitatibus conceptus sum in peccato concepit me mater mea Christus autem solus veraciter sanctus natus est qui ut ipsam naturae corruptibilis conditionem vinceret ex commixtione carnalis copulae conceptus non est Christ is Light Joh. 8.12 I am the Light of the World And the Servants of Wisdom use to be called Light Eph. 5.8 Now ye are Light in the Lord but he is the enlightening Light Joh. 1.9 That was the true Light that lightens every man that comes into the World but they are enlightened Light And afterwards ' Though says he we are made holy yet we are not born holy for we are all bound together in the condition of corrupted Nature and may say with the Prophet Psa 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me But Christ alone was born truly holy who that he might overcome the condition of corrupt Nature was not conceived by carnal copulation but by the Holy Ghost I shall add but one thing more a passage out of Saint Chrysostom his gloss upon those words Hebr. 2. vers 11. He that sanctifies and they that are sanctified Qui sanctificat i. e. Christus qui sanctificantur i. e. nos Vide quantum intersit Ille sanctificat nos sanctificamur Ex uno scil Deo ex quo omnia ille quidem ex Patre tanquam verus proprius filius nos autem tanquam creatura i. e. ex nihilo In Hebr. Hom. 4. are both of one He that sanctifieth that is Christ and they that are sanctified that is We. See the difference Christ sanctifies we are sanctified Of one namely of God of whom are all things And he indeed of the Father as a true and proper Son We as a Creature that is out of nothing Now from this Parallel between Christ and Christians we may learn two things I. The excellent condition of all godly Christians that are Christians in good earnest and not onely in name and shew I justly add this last clause for Praeter nomen nihil many are Christians in name that have nothing besides the name and against such Justin Martyr hath a sad Passage If any says he are found not to live so as Christ hath taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defens pro Christian ad Antonin Pium. it 's a certain argument that they are not Christians though with the Tongue they profess the Doctrine of Christ for Christ says
us that it shall not be until the harvest in the end of the world and therefore let us be so wise Matth. 13. as not to look for it sooner Let it be enough for us that God whose decrees are as the Lawes of the Medes and Persians unalterable hath appointed this separation to be made and the Agents by whom it is to be made the Reapers the Angels and the time when it shall be made the Harvest in the end of the world and therefore let us not fail to expect it in the season of it and let this expectation comfort us against the present mixture that is in the Church and against the inconveniencies which seem to attend it Consider 2 Tim. 2. what hath been said and the Lord give you understanding in all things Thus I have by the help of God fulfilled the task which I undertook of Parallels in three Books In the first ye have seen the Parallels between the Lord Jesus Christ and the foresignifying Types of him both Persons and things In the second ye have seen the agreement between Christ and those other resemblances by which he is set forth either in the old or new Testament In the third the agreement between the Church and the Types by which it was fore-signified and other resemblances by which it s set forth in Scriptures The issue of all is that we all learn to carry our selves in a due manner to God to our dear Saviour to the Church and to our brethren the members of the Church according to the particulars exprest severally in these three Books And now to God alone Father Son and Holy Ghost Three in One and One in Three be ascribed all Honour and Glory Dominion and Might for ever and ever Amen FINIS Faults amended in the Book PAge 26 line 32. r. humane nature Moses p. 37 26. r. sins for ever sate p. 40. l. 25. r. Heb. 7. p. 77. l. 25. r. Bucanus p. 81. l. 30. r. to the meek the acceptable p. 72. l. 10. r. Merchant p. 93 l. 14 r. relish p. 94. l. 10. r. is offered p. 97. l. 34. r. one p. 115. l. 18. for it r. is p. 128. l 17. r. equalizing it for p. 129. 10 r. Christian Religion p 154. l. 13. r. prayer p. 156. l. 15. r. received grace p. 157. l. 10. r. justice of God p. 188. l. 21. r. into p 201. l. 21. r. tear p. 212. ult r. among p. 273. l. 33. r. sent p. 313. l. 7. r. first p. 359. l. 13. r. stands in p. 367. l. 1. r. Magnifico's p. 402. l. 24. r. how great p. 404. 35. r. Priest Faults amended in the margine Page 21. l. 18. r. flecteretur p. 19. l. 1. r. Pharaoni p. 38. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. l. 5. r. mittitur p. 67. antepen r. ejiciendus p. 68. ver fin r. Deo gratias Presbyt p. 73. l. 13. r. De trib p. 78. l. 16. r. similis p. 79. l. 5. r. meritis p. 80. l. 20. r. consolata sunt me p. 94. l. 14. r. colligi p. 113. l. 9. r. lignum l. 17. r. tanquam l. 29. r. congregabit p. 177. l. 19. r. Christi l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 211. l. 2. r. malo 114. l. 12. r. Synagogae p. 249. l. 24. r. deputemus pro patria p. 265. l. 22. r. visibilis p. 273. l. 12 13. r. ascensio quid horum p. 293. l. 11. r. est Deus p. 319. l. 10. r. ligari p. 320. l. 13. r. carnem p. 321. l. 17. r. salientis p. l. 31. r. perfudit p. 338 l. 9. r. assignare l. 9 10. r. pulicem p. 353. l. 15. r. intelligeremus p. 381. l. 7. r. haereticorum
sexta aetate in plenitudine temporum missus est Filius Dei qui factus est homo sub lege ut nos a peccato morte liberaret Adam was created on the sixth day so in the sixth Age in the fulnesse of Time the Son of God was sent who was made man and under the Law that he might free us from sin and from death 2. Post creatum Adamum die sexto secutum est Sabbatum quo Deus quievit ab operibus suis sic post missum Christum hac sexta aetate nullus praeterea Servator expectatur novissime enim per Filium locutus est Heb. 1.2 sed Sabbatum aeternum expectandum est De Creat part 3. l. 1. c. 1. p. 605. 2. After Adam created on the sixth day followed the Sabboth in which God rested from his works so after Christ sent in the sixth Age no other Saviour is to be looked for for now in the last dayes he hath spoken by his Son Heb. 1.2 but an Eternal Sabboth is to be expected by us CHAP. III. Christ and Abel compared OF this hear S. Austin Abel the younger brother was slain by his elder brother Occiditur Abel minor natu à fratre majore natu Christus occiditur caput populi minoris natu à populo Judaeorum majori natu ille in Campo iste in monte Calvariae contr Faust Manich. l. 12. c. 9. namely Cain and Christ the head of the younger people namely the Gentiles was slain by the elder people the Jewes Abel in the field Christ in the mount Calvary And a little after he addes The voice of the blood of Abel cried to God from the earth Vox sanguinis Abelis ad Deum de terra Clamavit habet magnam vocem sanguis Christi Maledictus est Cain à terra maledictus est populus Judaeorum infidelis ab Ecclesia Ibid. c. 11. and the blood of Christ hath a loud voice Cain was cursed from the earth and the incredulous people of the Jewes is cursed from the Church Christ and Seth. The storie of the Fathers c. p. 43. Broughton makes the comparison thus The name Seth signifies foundation and Christ is the rock and sure foundation of his Church Seth was begot in the image of his father Adam and Christ is the very character of his fathers person Heb. 1.3 The story of the Fathers c. p. 49. Christ and Lamech not that Lamech that was of Cains family but another of that name who was of Seths house of a far different nature Broughton makes the comparison thus His name signifies striken or heart-wounded And he was so called in respect of some inward sorrow that he should bear for the afflictions of the sword And Christ was both outwardly stricken and inwardly wounded Outwardly when in the open Hall he was buffeted scourged and spit at and upon the Cross peirced both hands feet and sides Inwardly when he was reviled with blasphemous speeches at his death and when instead of drink to comfort him they gave him gall and myrrhe mingled together but most especially when his guiltlesse soul did suffer torments to redeem our guilty souls from the tryal of Satan Christ and Henoch Broughton makes the parallel thus The history of the Fathers c. p. 54. Henoch was a Prophet for he prophesied of the destruction of the world by the floud and Christ was a Prophet and prophesied of the destruction of the world Henoch walked with God and Christ did the will of his Father The dayes of Henoch were as the dayes of the Sun 365 yeares according to the dayes of the year a day for a year And Christ is the bright Sun of justice whose dayes are as the dayes of the Sun Christ and Methuselah Broughton makes Methuselah a type of Christ in regard of his name The name The history of the Fathers c. p. 65. Methuselah signifies spoile-death or spear-death And Christ both died Rom. 14.9 and rose again and revived that he might be Lord of quick and dead And he suffered death Heb. 2.14 that by his death he might overcome him that had the power of death Christ and Noah Sicut Noe sic Christus bibit de vinea sua illum calicem qui transire non potuit dormiit in passione sua ita nudabatur carnis mortalis infirmitas Contr. Faust Manich. l. 12. c. 24. Of this hear St. Austin also As Noah so Christ drunk of his Vineyard that Cup which could not pass by him and so the infirmity of his mortal body was discovered The History of the Fathers c. p. 56 Broughton thus compares Christ and Noah Noah was a Preacher of Righteousness and Christ was the true Preacher of Righteousness Dan. 9. Noah found grace before God and Christ grew in favor with God and man Luke 2. Noah was a King Prophet and Sacrificer and so was Christ CHAP. IV. HItherto I have set before you the Types of Christ that lived before the Flood now follow those that lived after the Flood before the giving of the Law upon Mount Sinai Christ and Melchisedech It is plain that the Scripture makes Melchisedech a Type of Christ for both it was in the Old Testament foretold that Christ should be a Priest after the order of Melchisedech Psa 110.4 and our blessed Apostle noting the accomplishment of that Prophesy Heb. 6.20 Heb. 7.1 3 4. affirms That he was made a Priest after the order of Melchisedech and then he proceeds in many words to set out and describe this Melchisedech from whence many of the Divines of the Reformed Church have taken knowledg of many resemblances between Christ and Melchisedech Among the rest Goulartius takes knowledg of these Melchisedech was both King and Priest Melchisedech fuit Rex sacerdos talis revera est Christus unus fuit Rex pacis justitiae Talis est Christus unus revera Proponitur Melchisedech spectandus ut principio fine carens cum nec pater nec mater nec majores nec mors ejus describantur talis revera est silius Dei sacerdos nimirum aeternus quatenus Deus sine matre ineffabiliter genitus quatenus homo sine Patre ineffabiliter conceptus Melchisedech ratione sacerdotii fuit ipso Abrahaemo superior utpote quem decimavit cui ut sacerdos benedixit talis revera est Christus a quo pendet ipsius Abrahami omnium credentium sanctificatio atque adeo quem ut omnium autorem colere venerari omnes debent An. in Cypr. p. 182. col 2. Sicut ille Abrahae milites refecit ita Dominus relinquendo Sacramentum coenae Dei Patris exercitum Ecclesiam inquam suam perpetuo restaurat Annot. in Cypr. p. 505. col 2. init and such indeed is Christ alone He was King of Peace and Righteousnesse such indeed is Christ alone Melchisedeck is set out to be considered as
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
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
other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about an act proper to the Wind to carry and hurry such a Vessel about And so the comparison stands thus As a light and empty Vessel on the Sea not well ballass'd is in danger by any Wind arising and making the Sea tempestuous to be toss'd to and fro and to be driven about and so in danger of wrack and perishing So weak and ungrounded Christians lie open to every unsound Doctrine though never so absurd to be carried about with it and to give credit to it and so shall be in danger of ruine and perishing if God be not the more merciful And this is noted by the Apostle where he tells of silly women laden with sins 2 Tim. 3.6 7 led about with divers lusts ever learning and never able to come to the knowledg of the Truth and these he says are led captive by them that creep into houses that is by Seducers And this we finde to be so by lamentable experience of all Times and these in particular nor is this to be wondered at for both ungrounded Christians want that by which they should be fenced against false Teachers namely Knowledg and sound Judgment and Seducers are furnish'd with means to seduce having as the Apostle says in the fore-named place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleight and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunning craftiness Eph. 4.14 namely to make the Errors plausible which they would broach and to turn and winde Scripture to their own purposes and by these means they lie in wait to deceive putting forth themselves to propagate their Heresies for the infecting of others and finally such ungrounded Christians are they whom Seducers choose to work upon them Eccles hist l. 1. c. 19. And so Arianism wrought it self first into esteem by Constantia the Widow of Licinius the Sister of Constantine being set upon and corrupted by an Arian Priest as Socrates testifies How stands it us then in hand to the end that we be not removed from our stedfastness not still to continue Children but to grow up in all things c. Eph. 4 15 Finally it 's easie to observe that Saint Paul in the forenamed place doth bring in this as that which is expected at our hands in regard of the gracious provision that Christ hath made for his Church for having told us of the provision it self Verse 17 1◠of the ends at which Christ aymed in it and how long this was to last Verse 13 14 15 and to be useful to the Church at last he adds That we henceforth be no more Children but grow up c. And indeed what is more agreeable to Reason then that our blessed Saviour having setled a Ministry in the Church and we having for any space of time lived under it we should cease to be as Children and grow to be Men It was the encouragement of the Heathen Orator to his Son Marcus It becomes thee Te Marce fili annum jam audientem Cratippum idque Athenis abundare oportet praeceptis Philosophiae Offic. l. 1. O Son Marcus having heard Cratippus a whole year and that at Athens to abound in the Precepts of Philosophy But we have lived not one year but many years and some of us scores of years under the Teaching not of a Cratippus an Heathen Philosopher but of Christ not at Athens but in the Church what a shame then will it be to us and how ill shall we answer Christs expectation in his care for us if we shall still remain Novices and not grow men in understanding CHAP. VI. Christ and the Head IN this Comparison Christ is to be considered not as God alone nor as Man alone but as God and Man in one Person for this is a Branch of the Glory of Christ exprest in the phrase of his sitting at his Fathers right hand but that agrees to Christ in regard of both his Natures We see also that the Apostle calls Christ the Head of his Body Col. 1.18 the Church as he had before affirmed him to be the Image of the invisible God Col. 1.15 but this latter agrees to Christ in respect of both finally whereas there are many properties of an Head they are not all to be found in Christ as he is God alone nor as he is Man alone but some of them agree to him as he is Man others of them as he is God As for example That he be the Head of the Church it 's necessary that he have conformity of Nature with the Church as the Head of the natural Body hath with the Body but this is not to be found in Christ as he is God for so there is an infinite disproportion between Christ and the Church as between Spirit and Flesh between Heaven and Earth but if we look at Christ as Man so we shall finde this conformity of Nature for Hebr. 2.14 because the Children says Saint Paul were partakers of flesh and blood He also took part of the same On the other side to the end that Christ be the Head of the Church it 's necessary that he be the Author of spiritual and heavenly Life to the Church and all the Members of it as the Head is the Fountain of natural Life to all the Members of the natural Body but Christ as Man alone could not be so Christ-Man is so but not as Man It 's manifest therefore That it agrees to Christ as God and Man to be the Head of the Church Nor will it be of any force to the contrary if any shall object That this or that property of an Head namely conformity of Nature with the Members agrees not to Christ as God therefore Christ as God cannot be the Head of the Church or This or that property of an Head namely to give an influence of spiritual Life to all his Members cannot agree to Christ as Man therefore Christ as Man cannot be the Head of the Church for to this end That Christ should be the Head of the Church in both Natures it 's not necessary that all the properties of an Head should discover themselves in either Nature severally it suffices that they are all to be found in the whole Person some in respect of one Nature some in respect of the other And Christ is frequently called the Head of the Church Eph. 1.22 And hath given him namely Christ to be the Head over all things to the Church And again Grow up into him in all things 4.15 who is the Head even Christ And again 5.23 The Husband is the Head of his Wife as Christ is the Head of his Church 1. Cor. 11.3 Colos 1.18 2.19 And again I would have you to know That the Head of every man is Christ And again He is the Head of his Body the Church And again Not holding the Head whereby he understands Christ as appears by that which follows And the
not fully finished till after death it is before death but as the state of a contract II. But yet if we view it well there is and we shall finde at least in substantials a great similitude between them 1. In marriage there must be a consent of both parties and of the Parents on both sides and for want of this as much sin and disorder hath been committed so we have seen great inconveniencies to follow thus therefore we have seen it to be in the first marriage that ever was namely that between Adam and Eve see full consent manifested on all sides here is the common Father of both Gen. 2.22 for having made Eve of the rib taken out of man he brought her to the man see the consent of the woman for the original word translated he brought signifies properly he caused to come she came then and by coming signified her consent and Man manifested his consent by receiving her and saying Vers 23. this is now flesh of my flesh and bone of my bone And this law we see strictly observed in the marriage between Christ and his Church Joh. 6.37 All that the father gives to me behold the Fathers consent shall come to me behold the Churches consent And him Gen. 2.22 that comes unto me I will in no wise cast out behold Christs consent 2. In marriage there is a conjunction of two persons One man and one woman one Adam and one Eve in the first marriage he brought her Gen. 2.24 behold one Eve to the man behold one Adam And see that law of marriage Therefore shall a man leave Gen. 4.19 c. and cleave to his wife behold one of each and they twain shall be one flesh Indeed Polygamy was brought in by Lamech and practised by and permitted or at least winked at in them by God but from the beginning it was not so Matth. 19.8 Vers 4.5 Mal. 2.15 saies our Saviour but God made them male and female namely one of each and said they twain shall be one flesh And this is observed by the Prophet Did he not make one a question implying a vehement affirmation he did make one namely one woman for one man And so is it in this spiritual marriage between Christ 1 Cor. 8.6 and the Church there is one Lord Jesus Christ and one Catholick Church saies the Nicene Creed And so saies our Saviour my dove Cant. 6.9 my undefiled is but one There are indeed many individual believers and many particular visible Churches but all these make one body one Catholick Church and one Spouse as the Apostle saies The body is one 1 Cor. 12.12 though the members many III. Marriage is to be between two fit persons I will make him an help Gen. 2.18 saies God meet for him And what fearful inconveniencies have we known to follow upon unequal Marriages whether the inequality hath been in Age Estate or Religion But what shall we say to this Indeed if we consider Christ in himself and us in our selves the inequality is so great that there is no fitnesse he God we men he Infinite we finite he Light and we darknesse he the wisdome of the Father we fooles he purity it self we all filthy and uncleannesse as the Prophet saies Ezek. 16.4 wallowing in blood not washed at all c. he the mirror of Beauty we black dowdies he infinitely glorious we most base But yet that there might be some meetnesse he imparts something to us in which we might be like unto him and in some things he partakes with us in which he might be like unto us he partakes of our nature Heb. 2 16 Vers 16. 2 Pet. 1.4 namely of flesh and blood for he took the seed of Abraham and he makes us partakers of the Divine Nature namely by infusing into us by his spirit those eminent perfections according to our measure which are in God nothing but God IV. There is a great similitude in regard of the ends of Marriage which are two 1. It was not good for Man to be alone Gen. 2.18 so neither was it convenient that Christ should be without his Church nor the Church without Christ as not the Head without the Body nor the Body without the Head now Christ was from all Eternity appointed to be the Head of the Church and the Church to be his Body 2. Marriage is for the increase of Mankinde so by the seed of Christ that is by his Word and Spirit and by the help and Ministry of the Church there is a great increase of that Seed which is to inherit Heaven V. After Marriage the Woman leaves her own Name and is called by the Name of her Husband and is interessed in his Estate and Honor so is it in this Marriage between Christ and the Church 1 Cor. 12.12 So is Christ says the Apostle and so the Members of the Church are called Christians by which name they were called first at Antioch Acts 11 26 and so they are Partakers of that anointing in respect of which he is called Christ Psalm 45.7 1 John 2.20 Heb. 1.2 He was anointed with the Oyl of gladness above his fellows And we have received an Vnction from the Holy One. So Christ was made Heir of all things and we are made Coheirs with Christ. Rom. 8.17 John 20.17 Luke 1.35 2 Cor. 6.18 John 1.12 If God is Christs Father he is also our Father If Christ be the Son of God we also are his Sons and Daughters though in a different manner he by Nature and we by Adoption and this we have from and by Christ Matth. 4.11 Heb. 1.14 He hath given us power to be called the Sons of God If the Angels minister u to Christ they do also minister unto us And if he hath a Throne of Glory on which he sits in Heaven we shall also sit with him so says our Saviour To him that overcomes Rev. 3.21 will I give to sit with me on my Throne Hence we may learn sundry things I. Hence see the great Honor of the Church and the Members of it Behold they are the Spouse and Wife of Christ and he is their Husband transcendent Honor and Preferment It could not be denyed to be great Honor that was put upon Esther she a poor captivate Jewish Maid to be made the Wife of King Ahashuerosh that had the command of 127 Provinces but how great then is the Honor that is done to the Church in that Christ vouchsafed to be an Husband to her for what is Ahashuerosh or any the greatest Commander of the Earth in comparison of Christ Behold Psalm 24.7 1 Cor. 2.8 Acts 7.1 Rev. 19. 1.5 Prov. 8.16 He is the King of Glory the Lord of Glory the God of Glory the King of Kings and the Lord of Lords the Prince of the Kings of the Earth and finally He by whom Kings reign and Princes
demonstret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nam verbum nostrum mentis foetus sine passione generatur nec enim secatur nec dividitur nec fluit sed manens tota mens in proprio statu verbum totum continuum emittit procedens verbum omnem mentis generantis virtutem in se complectitur Tom. 1. Hom. 16. in Joan. 1.1 To shew That he came from the minde namely from the Father as the speech comes from the minde Why the Word because he was begotten without passion Why the Word because he is the image of his Father shewing in himself his whole Father as our speech which shews the image of our whole thought for those things which we know with our Heart we express in our Words and that which we speak hath the likeness of that which we think in our minde And our Heart is as a certain Fountain and the speech which we utter is as a River issuing from this Fountain and look what that is that lies hid in our minde such is that which is exprest in our words The Evangelist therefore calls Christ the Word that he might shew thee the Fathers begetting his Son voyd of passion and the Sons perfect subsistence and his eternal conjunction with his Father for so also our speech the issue of the minde is begotten without any passion for it 's neither cut nor divided nor doth it flow but the whole minde remaining in its proper state sends out the whole continued speech and the speech issuing from it contains in it the whole vertue of the minde begetting it Zanchius also among our modern Divines doth frequently mention this Comparison between Christ and our Word Per nostrum sermonem occulta mentis significantur cognoscuntur sic per Filium mens voluntas Patris cognoscitur De trib Eloh l. 5. c. 7. p. 320. By our speech says he the secrets of the minde are signified and understood and so by the Son the Minde and Will of the Father is known by us and revealed to us Elsewhere he adds other things in which the Resemblance holds As 1. The Minde begets the Word naturally Mens generat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum naturaliter ita ut mens nunquam sit sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Pater Filium natura sua ita ut nunquam fuerit Pater sine Filio so that the Minde is never without it so the Father begets the Son by his own nature so that the Father is never without the Son 2. Deinde mens gignit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine passione corruptione ita Pater The Minde begets the Word without passion and corruption so the Father the Son 3. Item mens gignit intra se ita Pater The Minde begets speech within it self so the Father begets the Son 4. Ad haec mens ita gignit intra se ut res genita maneat in mente sic Pater Filium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ideo dicitur Erat apud Deum Filius in sinu Patris est The Minde so begets within it self that the thing begotten is alway in the Minde So the Father begets his Son the Word and therefore it 's said The Word was with God and The Son is in the bosom of the Father Joh. 1.1 18. 5. The Word Denique ut verbum etsi genitum in mente postea etiam vestitum voce exit in aures hominum nunquam tamen a mente recedit ita Filius in carne indutus sese visendum exhibuit hominibus nunquam tamen Patrem deseruit Ibid. c. 8. p. 333. though begotten in the Minde and afterwards clothed with voyce it goes into the ears of men yet it never departs from the Minde so the Son clothed with flesh yielded himself to be seen of men yet never did he forsake his Father Elsewhere also doth the same learned Divine from Saint Gregory Nazianzen observe three Particulars in which the Resemblance holds between Christ and our Word or speech Namely 1. As our speech that is the conception of the Minde 1. Sicut noster sermo i. e. conceptus mentis a mente generatur idque citra ullam generantis vel rei genitae passionem sic Filius ex Patre Deo citra passionem genitus est is begotten of the Minde and that without any passion of the Minde begetting or of the thing begotten so the Son is begotten of the Father without passion 2. Sicut noster conceptus manet in mente apud mentem a qua genitus est ita ut licet etiam foras exprimatur nun quam tamen definat esse apud mentem Eundem ad modum Filius semper manet apud Patrem inseparabilis a Patre 2. As the conception of the Minde remains alway in the Minde and with the Minde so that though it be exprest outwardly yet it ceases not to be with the Minde so doth the Son alway remain with the Father inseparable from the Father 3. Sicut per prolatum sermonem nostrae mentis consilium voluntasque patefit sic per Filium Pater Patrisque voluntas patefacta revelata est Ibid. l. 6. c. 2. p. 347. 3. As by our speech brought forth the counsel and will of our Minde is brought to light so by the Son the Father and the Will of the Father is manifested and revealed to us Thus ye have seen the similitude between Christ and a word and consequently the reasons why Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne simile est etiam dissimile the word But yet because there are no things so like but they are unlike in some things therefore it will not be amiss to take knowledge of the Dissimilitude between Christ and our word And of this also Divines have taken knowleldge And therefore Saint Basil the great gives this Caveat When you hear Christ called the Word understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audi verbum hoc ut de Deo condignum est De unigenito enim disserens verbum ipsum appellavit sicut illum paulo post lucem vitam vocabit Et cum lucem audis non hanc oculis visibilem ex stimabis nec cum vitam audiveris hanc communem putaveris qua bruta vivant Sic verbum audiens cave ne mentis imbecillitaâ—e ad humiles terrenas sententias deprimaris sed verbi potestatem diligentius investiga Tom. 1. hom 16. in Joan. 1.1 as it becomes it to be understood of God for the Evangelist speaking of the onely begotten Son of God called him the Word as afterwards he calls him the light and the life And when you hear him called the Light you are not to imagine him that Light which the bodily eyes behold Nor when you hear him called the Life think him to be that common Life which agrees also to brute creatures So when you hear him called the Word take heed least through the weaknesse
of your minde you be depressed to humble and earthly thouhgts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quomodo potest Filius verbum esse aut verbum imago Dei cum hominum verbum syllabis constans non sit nisi indicium mentis nihilque agat nisi quod prodat voluntatem loquentis quod ubi factum est statim evanescit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Si de homine quopiam loqui se credant lâ—quantur de verbo Patris quantum libet humano more Si autem de Deo illis sermo est hominum conditore jam mihi nil humani sed ea quae supra humanam naturam sunt eos cogitare velim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Qualis enim est genitor tale id esse quod genitum est necessarium est qualis est verbi pater tale etiam fuerit verbum ejus Et paulo post addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hominum quidem verbum ut syllabis constat ita nec vivit nec vim agendi habet sed solummodo est in loquente index mentis statim uti enunciatuÌ„ est praeterit nec ulterius apparet quia nil erat priusquam enunciaretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dei autem Verbum non est enuntiatorium nec sonus vocum nec complexio dictionum sed quale ex luce splendor tale est ipsum genitum quoddam et perfectum ex perfecto ac proinde Deus est imago Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec quaerendum est quare omnino non tale sit Verbum Dei quale est nostrum cum Deus nequaquam talis sit quales nos sumus Et post pauca ulterius addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hominibus multa frequentia verba quotidie enascuntur praetereunt quia priora non manent sed evanescunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Verbum autem Dei unum est idem ut scriptum est manet in aeternum sine omni immutatione conveniebat enim unius Dei unam esse imaginem unicum verbum unicam item sapientiam Tom. 1. cont Arianos orat 3. but diligently search out and labour to finde out the power of the Word Athanasius to the objection of the Arians How can the Son be the Word or that Word the image of God since the word of men consisting of letters is nothing but the discovery of the minde and doth nothing but discover the will of the speaker which being done it instantly vanishes To this objection I say he returns this answer If they think that they speak of an ordinary man let them speak of the Word of the Father as much as they will after the manner of men But if they speak of God the Creator of man let them not entertain any humane thought but think such things as are above humane nature for look what the begetter is such is it necessary that the thing begotten be and what an one the Father of the Word is such must his Word be And a little after he adds with respect to the particular in hand The word of men as it consists of syllables so neither hath it life nor power of acting but is onely in the speaker a discovery of the minde and assoone as it s uttered it instantly passes away because it was nothing before it was uttered But the Word of God is not enunciatory nor a sound of voices nor a complexion of words but look what is the brightnesse issuing from the light such is it and a certain thing begotten and that perfect out of a perfect and therefore it is God and the Image of God Nor are we here to enquire why the Word of God is not such as our words are seeing God is in no sort such as we are And a little after he adds a further dissimilitude between this Word of God and our words Men saies he have many words frequently and daily springing up and passing away because the former words continue not but vanish a way But the Word of God is one and the same and as it is written remains for ever without any change for it is convenient that one God should have one onely Image one onely Word one onely Wisedome Fulgentius also sets out the dissimilitude in few words while he sayes thus Christ is a Word not which being uttered vanishes but which being begotten remains Christus est verbum non quod desinit prolatum sed quod permanet natum non transitorium sed Eternum non factum â Deo Patre sed genitum unigenitum Serm. 2. de dupl nativ Christi not a transitory Word but Eternal not made of God his Father but begotten and onely begotten And thus doth Zanchius lay down the sum of the Doctrine of the Church from the time of the Apostles till this day That Christ is the Word of God the Father not a word spoken Christum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei Patris non prolatitium in aere evanescentem sed substantialem non in tempore prolatum sed ab omni aeternitate ex Patris substantia genitum De trib Eloh l. 6. c. 2. p. 346. and so vanishing in the Air but the substantial Word not uttered in Time but from all Eternity begotten of the substance of the Father And the opening of this comparison is of excellent use I. To justifie the practise of the Evangelist calling Christ the Word in that there is so great a likenesse between Christ and our Word or Speech II. To teach us many things concerning Christ as 1. That Christ is begotten of the Father for so our words are the conceptions of our minde And so God saies to his Son This day have I begotten thee Psal 2 2â— and so the Evangelist speaks of him Joh. 1.14 as the onely begotten Son of the Father 2. That Christ had a double generation one as God of the Father and the other as Man of the Virgin 3. That Christ was begotten of the Father without any Passion 4. That though Christ was begotten of the Father from all Eternity yet he was not manifested to men till afterwards 5. That Christ was manifested to men in his own time when it pleased himself 6. That Christ is inseparable from his Father yea when he took Humane Nature upon him in which he was manifested to the World even then he remained with his Father and his Father with him Heb. 1.3 7. That Christ is the expresse image of his Fathers person 8. That Christ reveales to us his Father and the Will and Counsel of his Father so the Evangelist saies Joh. 1.18 No man hath seen God at any time the onely begotten Son who is in the bosome of the Father he hath declared him Joh. 15 15 And so our Saviour saies of himself All things that I have heard of my Father I have made known unto you Oh the great benefit that in this