it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed
sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
of the childrens age Onely Solomon gathered that she was the mother who had the bowels of compassion towards the infant Solomon by his understanding drew out here who was the mother of the living child but he must have some means whereby to know this But Christ Heb. 4.13 to whom the darknesse is as the light sees the secrets of the heart and all things are naked before him Here is a greater then Solomon 12. Solomons justice was shewed in punishing Joab with death and putting Abiathar from the Priesthood But Christ shall put down all his enemies and purge his Church of hirelings Matth. 21.12 Here is a greater then Solomon 13. Lastly All the earth shall be blessed in Solomon When the Jewes blessed any man they pray for him after this manner God be beneficial to thee and liberal Beneficus sit tibi Deus liberalis sicut se praestitit erga servum suum Solomonem as he shewed himself towards his servant Solomon this is fulfilled but in Type in Solomon but the truth is fulfilled in Christ Esa 65.16 he that blesses himself on the earth sayes the Prophet shall blesse himself in the God of truth CHAP. XIV Christ and Elisha HEar of this St. Basil of Seleucia who moving the question why Elisha did not restore to life the son of the woman of Shunem by prayer as St. Peter did Dorcas but applied himself to the dead body of the child Cur Elisaeus Sunamitidis filium non ad vitam erexit oratione ut Dorcedem Petrus sed puero cadaveri scipsum instratam applicavit lying upon him putting his mouth upon the childes mouth his eyes upon the childes eyes c. 2 King 4.34 returns answer first in general in the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these things happened to them for Types or as we have it Translated for examples And then explaines himself more particularly ' Elisha sayes he was a Type of Christ and the people of the Gentiles by reason of their sins was as that dead child the spiritual Elisha comes Elisaeus figura erat Christi populus autem Gentiū erat ille mortuus vi peccatorum venit spiritalis Elisaeus deprehendit o◠oculos manus pedes universe mortuus erat os quod ad laudandum Deum non potuit aperiri oculi mortui qui in Deum universi non figebantur c. Putridum erat corpus universum egebat medico praepotenti qui vel mortuos posset excitare Venit exquisitus medicus Elisaeus Christus Dominus qui invenit corpus mortuum totum se imposuit corpori toti hoc est tota Dei tatis plenitudo totum nostrum gestavit hominem oculos habuit more hominum manus pedes c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Imaginarium visum non erat sed vera res quae videbatur vita mortuum gestavit indumentum ut immortalitate sua mortem commutaret Cum autem deitas in corpus devenisset omnes artus os oculi manus pedes sanctificati sunt ad usum meliorem traducti Orat. 10. and findes them so It was dead in the mouth eyes hands feet yea it was universally dead the mouth because it could not be opened to praise God the eyes were dead because they were not fastened upon the God of the whole world the whole body was putrid and corrupt it stood in need of a powerful Physitian who might be able even to raise the dead The Lord Christ comes our spiritual Elisha an exquisite Physitian and findes the body dead and he layes his whole self upon the whole body that is the whole fulnesse of the God took upon him self the whole man having eyes hands feet c. as other men have and that which seen was not a Phantasme but was really that which it seemed to be And God being thus incarnate all the members of the body the mouth the eyes the hands and feet are sanctified and better employed then before Hear Prosper also Elisha by his servant sent his staffe which being laid on the dead body of the childe of the Shunamite might restore it to life Misit per servum suum baculum quod supra exanime corpus positum mortuum vitae restituat Misit Dominus per Mosem servum suum legem quae mortuum mundum sicut illud baculum vivificare non potuit quia si data esset lex quae posset vivificare ut dicit Apostolus omnino ex lege esset justitia Postea ipse Helisaeus descendit magnus ad parvum vivus ad mortuum descendit noster Dominus ut mortuum parvulum suscitaret Juvenilia membra contexit propheta Et Dominus Jesus seipsum exinanivit formam servi accipiens parvum se illi parvo coapravit ut efficeret illud corpus humilitatis nostrae conforme corpori gloriae suae Jacens subter se frigidum suo calore succendit similiter noster Salvator Dominus mundum sic suscitatus est mortuus dum à morte perpetua justi ficatus est impius De promiss c. Dei part 2. c. 31. So the Lord by Moses his servant sent the Law which could not give life to the dead world as not Elisha's staffe to the dead childe for if a Law were given that could give life then righteousnesse should be by the Law as the Apostle sayes Gal. 3.21 Afterwards therefore Elisha goes down a great man to a little childe a living man to a dead childe And our Lord also descended The prophet that he might recover the dead childe covered the childes body with his own And the Lord Jesus humbled himself taking to himself the form of a servant and so suited himself to our condition that he might make our vile bodies conformable to his glorious body The prophet with the heat of his body put heat into the cold body of the childe lying under him And so did our Lord and Saviour to the world And so the dead is restored to life while the ungodly are justified from everlasting death He goes on When the King of Syria besieged Elisha in Dothan with his Army he leads the Army being striken with blindnesse Coecitate percussos hostes captivos in Samariam induxit quibus reddito visu simul indulgentiam impetravit hoc in Paulo Dominus ostendit Coecatus quippe prostratusque in via Captivus Domini dum fuerat persecutor factus est praedicator Ibid. captives into Samaria for whom sight being restored to them he did withal obtain mercy 2 King 6. And this did the Lord shew in Paul for being striken with blindnesse and cast down in the way to Damascus becoming the Lords prisoner and having his sight restored to him of a persecutor becomes a Preacher Christ and Jonas Hear St. Hierome Jonas the son of Amittai for the condemnation of Israel is sent to the Gentiles because Nineveh repenting they remained in their wickednesse Jonas filius
15. To. 6. Ser. de aeneo Serpente O thou faithful Servant of God Why dost thou that which thou forbiddest Thou hast made a Law Thou shalt not make any Image to thy self and dost thou make a Serpent And then he brings him in answering I gave indeed those Laws that I might pull up by the roots all matter of impiety and that I might keep that People as far as might be from all worship of Images But now I also make a Serpent that I might hereby typifie Christs Death on the Cross and make plain the Way in which the Apostles in time to come should run and so our Lord himself interprets this of himself Joh. 3.14 And then he descends to Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut illa figura imaginem quidem speciem Serpentis praesentabat sic Servator in similitudine carnis peccati apparuit cum tamen extra omne peccatum esset Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illic figura aliorum Serpentium ille qui nec momordit nec percussit in crucem sublatus est sic delicta scelera aliorum hominum innocens Jesus suo crucis supplicio erat expiaturus Ibid. As that figure did represent the shape and likeness of a Serpent so our Saviour appeared in the similitude of sinful flesh when yet he was free from all sin He adds yet further As there the figure of other Serpents that Serpent which neither stung nor wounded any was fastened to the Pole so our innocent Jesus by his Death upon the Cross was to expiate the sins and Transgressions of other men He adds there one thing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sublatus est in crucem Serpens aeneus ut abolerentur morsus Draconum crucifixus est Christus ut Daemonum operationes abolerentur Ibid. The brazen Serpent says he was fastened to the Pole to take away the Wounds of the fiery Serpents And Christ was crucified that he might destroy the Works of the Devil Hear him elsewhere enlarging himself about this Parallel You see says he how the Type and the Truth agree There the Israelites escaped Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vides ut figura veritati consentiat Illic mortem fugerunt Judaei sed temporalem hic sempiternam fideles Illic ictus Serpentum Serpens suspensus sanavit hic incorporei Serpentis plagas Jesus cruci affixus curavit Illic corporeis oculis suspicientes corporis salutem hic incorporeis omnium peccatorum Remissionem consecuti sunt Illic aes suspensum erat in Serpentis effigiem hic dominicum corpus à Spiritu formatum Illic Serpens mordebat Serpens sanabat hic mors perdidit mors salvum fecit Illic Serpens qui interimebat veneno saeviebat qui liberabat nullo ita hic mors quae perdebat peccatum habebat sicut Serpens venenum Domini autem mors ab omni immunis erat peccato ut aeneus Serpens à veneno 1 Pet. 2.22 In Joan. Hom. 26. but temporal here the Faithful escape Eternal Death There the Serpent lifted up on the Pole healed the Wounds of the fiery Serpents here Jesus crucified cured the Wounds given by the incorporeal Serpent There the Israelites looking up with the eyes of their bodies obtained bodily health here they that look up with spiritual eyes obtain forgiveness of all their sins There Brass was hung up in the shape of a Serpent here the Body of the Lord formed by the Holy Ghost was fastened to the Cross There a Serpent did wound and a Serpent did heal here Death destroyed and Death heals There the Serpent that killed had poyson the Serpent that healed had none So it 's here the Death that destroyed had sin as the Serpent had poyson but the Lords Death was free from sin as the brazen Serpent was from poyson In Num. 21.8 9 Ainsworth also takes notice of this brazen Serpent as a figure of Christ as Christ himself hath opened it Joh. 3.14 As Moses c. For says he as this had the similitude of a Serpent but had no venome so Christ had the similitude of a sinful man yet without sin Hebr. 4.15 And a little after The seting up of the Serpent says he upon a Pole was to them a figure of Christ to be crucified and preached unto the World for Salvation And a little after As the Serpent lifted up was a Type of Christ so the looking upon it signified Faith in Christ as it is written At that day shall a man look unto his Maker Isai 17.7 and his eyes shall have respect to the Holy one of Israel And a little after By the continuance and recovery of natural life to the Israelites looking up to the brazen Serpent was figured Eternal Life to all that believed in Christ And a little after As they that were bitten by these Serpents if they looked upon their Sores and not to the Sign erected by God they dyed so they that are bitten with Sin if they fix their eyes thereon though with Repentance and look not unto Christ do despare and dye Mat. 27.3 4 5 as it happened unto Judas As they if they sought to Chyrurgeons or Physicians or used Salves and Medicines of their own or others perished so whosoever seeks to any but Christ or endeavors by his own Works or Sufferings to have Life with God John 8.24 Galat. 5.4 dyes in his sins As the brazen Serpent was an unlikely thing in humane Reason to heal such deadly Wounds so Christ crucified is to the Jews a stumbling block 1 Cor. 1.23 24 and to the Greeks foolishness but unto them that are called both Jews and Greeks Christ is the Power of God and the Wisdom of God He adds A Serpent of Brass In Verse 9 which Mettal besides that it is of a fiery colour and so might resemble the colour of the Serpents it 's also strong and durable and in that respect might figure out the strength of Christ who was enabled by the power of the Godhead to endure and overcome all his Tribulations otherwise then any man could whereupon Job says in his Sorrows Is my strength the strength of Stones Job 6.12 or is my flesh of Brass And a little after he adds It was the work of Moses to lift up the brazen Serpent on the Pole whereupon it 's said John 3.14 As Moses lifted up the Serpent in the Wilderness And it signifies how Moses his Law was our Schoolmaster unto Christ Gal. 3.24 that we might be justified by Faith By his Writings Christ is lifted up as an Ensign unto all People John 5.46 for he wrote of Christ and by the rigor of his Law which urges satisfaction for sin and curseth all Transgressors Christ was lifted up upon the Cross Verse 7 Finally he adds ' The Serpents were not taken away from the People as they desired but continued still as a
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are
his Blood but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation so that without them perishing is unavoydable Iohn 6.53 Except ye eat the flesh of the Son of man says our Saviour and drink his blood ye have no Life in you 2. There is as an absolute so a continual necessity of these creatures of Bread and Wine Bread to be eaten and something to be drunk And in this respect our Saviour teaches us to make it our dayly suit Give us this day our dayly Bread Matth. 6 so there is a dayly and continual necessity of Christ that we should feed upon his Body and drink his Blood and apply unto our selves the Merits of his Death For both it 's true There is no man that lives and sins not 2 Chro. 6.36 Iam. 3 2 and so the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In many things we offend all and also there is no day in which the best man that is sins not in which respect we have dayly need of Christ and the Merits of his Death to be applyed unto us 3. Bread is so convenient and excellent food that under it our blessed Saviour comprehends all things necessary for the body As indeed Matth. 6 if a man have good Bread and good Drink he may make a good shift to live though he hath nothing else So if by a true and living Faith we lay hold upon Christ eating his flesh and drinking his blood we shall want nothing that is needful unto Salvation Whosoever says our Saviour shall drink of the Water that I shall give him Joh. 4.14 shall never thirst And I am the Bread of Life John 6.35 He that comes unto me shall never hunger and he that believes in me shall never thirst And no marvel for Col. 3.11 as the Apostle says Christ is all and in all 4. There is nothing which in the composition of it doth more resemble the Body and Blood of Christ then do these creatures of Bread and Wine Consider it a little The Corn which is the matter of Bread is cut down with the Sickle hurried in the Cart threshed with the Flail fanned and winnowed in the Wind ground to powder in the Mill kneaded with the Hand and strength of the Arms and finally must endure the heat of the Oven and all this before it be Bread The Clusters also of Grapes must be bruised and troden and prest that the Liquor may run out for us to drink So our Lord Jesus Christ before his Body could be Bread of Life to feed us to Eternal Life and his Blood Wine for us to drink was fain to pass through a World of Miseries Hear that Evangelical Prophet Isai 53.5 He was wounded c. He was bruised c. The chastisement of our Peace was upon him and by his stripes we are healed Verse 7 He was oppressed He was afflicted Verse 3 He was despised and rejected of men a man of Sorrows and acquainted with Griefs Hear the Apostle He made himself of no reputation Phil. 2.7 8 he took upon him the form of a Servant and was made in the likeness of a man and being found in fashion as a man he humbled himself and became obedient to Death even the Death of the Cross He was incarnate God becomes Man Infinite becomes Finite 2 Cor. 8.9 Matth. 4.2 John 19 Luke 22 Rich becomes Poor He hungered he thirsted he was tempted He suffered an extream Agony in the Garden which made him to sweat drops of blood He was buffeted scorned scourged spit upon Mat. 26 27 crowned with Thorns nailed to the Cross Hand and Foot where he trod the Wine-press of his Fathers Displeasure Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13 which made him to cry out My God my God why hast thou forsaken me The God of Glory was crucified the Prince of Life was murdered God blessed for ever was made a uâ—se Nay after that he had given up the ghost his side must be pierced by the rude Soldiers Spear John 19 and his precious Heart-blood must be let out before he could be spiritual nourishment unto us See in all these the excellent analogy between bread and wine and the body and blood of Christ II. But see it further in the particulars 1. The Analogy between bread and the body of Christ 1. The life of the body is sustained by the bread which we eat and so the life of the soul by the body of Christ fed upon by faith so saies our Saviour The bread of God is he that comes down from Heaven Joh. 6.33 and gives life unto the world And afterwards in the same Chapter I am the living bread c. Vers 51 if any man eates of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world 2. Bread allaies hunger so the body of Christ eaten by faith alaies the hunger of the soul Joh. 6.35 He that comes to me saies Christ shall never hunger which is so to be understood as Rollock well explaines it Not that we shall never hunger at all after this heavenly food is once given to us Non quod non esuriemus omnino postquam semel nobis datus fuerit cibus ille caelestis sed quod non prius de siderabimus quam accipiemus Beati qui esuriunt sitiunt justitiam quoniam ipsi saturabuntur Matth. 5.6 In loc but that we shall not sooner desire it then we shall receive it according to that of our Saviour Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied 2. The analogy between wine and the blood of Christ 1. Wine as other liquor hath a power to asswage natural thirst so the blood of Christ drank by faith the thirst of the soul Psal 104. 2. Wine cheeres and comforts a man that is ready to droop through faintnesse and weaknesse so the blood of Christ hath a cheering and a refreshing power how shall it not cheer and refresh the soul weary and heavy laden with the sense of sin to know that Christ hath shed his precious blood whereby he hath made infinite satisfaction to the justice of God for the sins of the world So it s a comfort and cheering to a man that is deeply indebted for which he is in danger of prison to know that his friend and surety hath paid the debt and satisfied the Creditor It s true that St. Paul saies Heb. 9.22 without blood there is no remission but it s no lesse true 1 Joh. 1.7 that St. John saies the blood of Christ shed upon the crosse for us doth cleanse us from all sin though of a crimson or scarlet dye Isa 1.18 from the guilt and punishment of them A Creditor cannot without manifest injustice impute a debt to a
stand and by those words In whom that is Rom. 5.2 Eph. 3.12 by which Christ we have access with confidence by the Faith of him Then he proceeds to shew in respect of whom Christ is thus a Door namely That Christ is onely the Door by which the Sheep enter into that Fold of those Sheep which are known onely to their Lord namely Tantum est ostium per quod oves ingrediuntur in illam caulam earum ovium quae Domino suo tantum sunt notae h. e. in Ecclesiam invisibilem ad beneficia illa Christi remissionem peccatorum vitam aeternam participanda Fieri quidem potest ut oves quaedam larvatae scil hypocritae ingrediantur in Ecclesiam istam visibilem suo tempore rursus ex ea ejiciendae sed oves vera nullae ingrediuntur in Ecclesiam invisibilem nisi per ostium Christum h. e. per Christum vera fide apprehensum into the invisible Church and to partake of those benefits of Christ Forgiveness of sins and Eternal Life It may indeed come to pass that some counterfeit Sheep namely Hypocrites may enter into the visible Church to be again in their time cast out of it but no true Sheep enter into the invisible Church but by Christ this Door namely by Christ apprehended by Faith He further makes enquiry According to what nature it agrees to Christ to be this Door and he answers Christ indeed Christus quidem ut Filius est Dei ostium est primum sed non ea tantum ratione verum etiam ut homo est ostium vocatur Ita enim decretum est ab aeterno ut Christus Deus homo simul sit ostium Ergo oportet quoque homo sit nec id tantum sed oportet quoque sit homo crucifixus as he is the Son of God is this Door at the first hand but yet he is called the Door not in that respect onely but also as he is Man for so it was decreed from all Eternity That Christ God and Man together should be this Door It was therefore necessary that he should also be Man and not that only but it was also necessary that he should be Man crucified He is therefore this Door Ergo ostium est quà filius est Dei crucifixus in humana natura as the Son of God crucified in his Humane Nature And this he confirms by this Argument Ira Dei in peccatum praeclusit nobis omnem aditum in coelos nosque conclusit sub peccato damnatione Crux autem Christi est quae ita satisfacit justitiae ut etiam promereatur gratiam misericordiam The Anger of God against Sin hath shut up against us all enterance into Heaven and hath shut us up under sin and damnation but it is the Cross of Christ that is his Death upon the Cross which so satisfies the Justice of God that it also merits for us Grace and Mercy Finally whereas he had said before That Christ is here said to be the Door chiefly in respect of the Pastors he now adds There is no other passage into Christs Sheepfold Non est alius in ovile Christi introitus quam unicum hoc ostium fieri quidem potest ut fures suffodiant sibi foramina per quae subingrediantur in ovile sed ostium nullum aliud est in ovili nec verus unquam Pastor per aliam viam ingressus est c. but this onely Door It 's possible indeed that Thieves may dig holes into this Sheepfold and so steal in privily into it but other Door in the Sheepfold there is none nor did ever any true Pastor enter by any other Way then by Christ alone In which respect St. Paul says And I Brethren when I came unto you 1 Cor. 2.1 came not in excellency of speech or of wisdom that is I came not in privily upon you to steal away your mindes and to withdraw you from the sincerity of the Cross of Christ For I determined to know nothing among you save Jesus Christ and him crucified And thence finally he infers Ingreditur ergo per ostium Pastor cum nihil profitetur aut praedicat nisi solum Christum tumque crucifixum The Pastor therefore enters in by the Door when he professes and preaches nothing but Christ and him crucified Jansenius thus renders the sence of this passage I am the door of the sheep that is I am he by whom the sheep have an entrance to the fellowship of the people of God an accesse to the Father Ego sum ostium ovium i. e. is per quem oves aditum habent ad consortium populi Dei accessum ad Patrem salutem veram dum scilicet in me credunt meisque praeceptis obtemperant c. Concord c. 79. Joh. 6. and true salvation namely while they believe in me and obey my praecepts for no man saies our Saviour comes to the Father but by me Let the Ministers of God learn hence how to come to the sheep-fold namely no otherwise then by Christ that is let us with St. Paul 1 Cor. 2.2 determine to know nothing among them save Christ and him crucified that we may be able to say with him 1. Cor. 1.23 We preach Christ crucified Thus we shall endear our selves to them in a due and warrantable way for thus shall we be indeed instruments of Gods gracious providence for the building of them up for the comforting of them and the furtherance of their everlasting happinesse There is no other way whereby we can more effectually comfort men then when we thus bring them to Christ as the door of the sheep Let us all learn to make account of Christ as the door of the sheep and promise not to our selves an accesse to God nor to the good things of God otherwise then by Christ going to God by prayer let us go to him by Christ praying to Him in the name of Christ so we shall be sure to speed our blessed Saviour himself hath given us assurance in this kinde Whatsoever you ask the father in my name saies he Joh. 16.23 he will give it you Expect we forgivenesse of sin righteousnesse life everlasting Expect them all through Christ through him they are all attainable In him we have redemption saies the Apostle Eph. 1.7 Eph. 4.32 even remission of sins God for Christs sake hath forgiven you saith the same Apostle Rom. 6.23 And again Eternal life is the gift of God through Jesus Christ our Lord. Dream we not of any other door by which to have an entrance to God or to the obtaining of any good Pray not to God in the name of any Saint or Angel trust not to the merits of our own good works or the supererogatory works or sufferings of others Own we Christ as the onely door hear and believe the encouragement which our Saviour gives us I am the door
himself Paul an Apostle not c. and universal Commission Go Galat. 1.1 Matth. 28.19 teach all Nations says our Saviour No Pope of Rome is so And as Saint Peter was a Minister of the Gospel we all equally succeed all the Apostles And it 's certain That the Foundation of the Church is such as against which there can be no prevailing but the Popes have been prevailed against over-run with horrid sins some of them giving their Souls and Bodies to the Devil for the obtaining to the Popedom as their own Historians record it of Silvester the second and others But I forbear to rake in that puddle any further They say That our Saviour gave to Peter the Honor to be the Foundation while he said to him Thou art Peter and upon this Rock I will build my Church Matth. 16.16 But indeed no such thing appears in those words for our Saviour said not Non dixit Tu es Petra sed Tu es Petrus nec dixit Super te aut Super hunc Petrum sed Super hanc petram Thou art the Rock but Thou art Peter nor said he Upon thee or upon this Peter but Vpon this Rock in reference to Christ himself or to the Confession made by Peter concerning Christ And so the Fathers do generally expound it Hear Saint Austin He said not Thou art the Rock but Thou art Peter Non dixit Tu es Petra sed Tu es Petrus Petra autem Christus Retract l. 1. Simeoni quia credebat in Christum petram Petri nomen largitus est In loc Super hanc petram i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hanc fidem confessionem In loc but the Rock is Christ And so Saint Jerom ' He gave to Simon the name of Peter because he believed in Christ the Rock And so Saint Chrysostom Vpon this Rock that is upon this Faith and Confession And though sometimes the Prophets and Apostles are said to be the Foundation yet it is but with respect to the Fundamental Doctrine of Christ which they delivered in their Preaching and Writings And in this sense Saint Peter is sometimes by the Faithers said to be a Foundation and we deny it not but it was no more then belonged to the other Apostles as Saint Cyprian says plainly Hoc utique erant caeteri Apostoli quod fuit Petrus De Unit. Eccl. This certainly were the other Apostles that Peter was He adds indeed The Primacy was given to Peter Primatus Petro datur Ib. but he speaks onely de primatu ordinis non gradus of the Primacy of Order not of Degree 3. In that Christ is the onely Foundation of the Church hence we learn That the Fathers before Christ were also built upon the same Foundation together with us Acts 15.11 in that they were saved by the Grace of our Lord Jesus Christ even as we Christ was then preached unto them and believed on by them So says our Saviour John 8.56 and 5.46 Acts 10.43 Abraham saw my day and was glad And again Moses wrote of me So says Saint Peter To him bear all the Prophets witness c. yea He it is that was the Marrow and Substance of all the Rites of the Ceremonial Law they pointed at him and he was figured by them 1 Cor. 10.3 4 so says the Apostle They did all eat of the same spiritual meat and did all drink of the same spiritual Rock that followed them and that Rock was Christ and therefore when Christ came they ceased The difference between them and us is onely in the different manner of Administration Lib. I. c. 23 as we have heard before The Enemies then of Christian Religion have no cause to object Novelty to it nor shall the Jews need to be shy of receiving Christian Religion concerning Salvation by Christ crucified for fear of leaving the Religion of their Forefathers for their Religion was the same with ours now As Saint Austin plainly affirms it Res ipsa quae nunc dicitur Christiana Religio erat apud antiquos nec defuit ab initio generis humani quousque Christus veniret in carne unde vera Religio quae jam erat coepit appellari Christiana Retract l. 1. The thing it self says he which is now called Christian Religion was among the Ancients nor was it wanting from the begining of Mankinde till Christ came in the flesh whence the true Religion which then was began to be called Christian 4. Hence we may see in all the variety of Opinions that are in the World who do and who do not hold the Foundation And to say nothing of Anabaptists Pelagians and others look we especially at the Controversie between us and the Church of Rome whether of us hold the Foundation they say they do we say we do But it will be fully cleared by the point in hand The Doctrine of Christ is the onely Foundation whethersoever therefore of us hold this Doctrine sincere and incorrupt they may truly be said to hold the Foundation Now as for the Papists it is sure That they hold it not for howsoever in word they profess the Creed and the Decalogue yet in deed they overthrow both In Particulars it were easie to be infinite They maintain the Worship of Images against the direct letter of the Decalogue they make some sins venial in their own nature without respect to the Mercy of God and the Merits of Christ They brag of their own Merits Perfection and Satisfactions They deny Christs sole Oblation while they offer him up dayly in the Mass They worship the Pope as God and Antichrist for Christ They subject the Word of God to the Power of the Pope In a word They so deprave the Worship of God and the Religion of Christ that if the Apostles should return again to the Earth they would finde little among them but meer illusions and for Christianity Paganism covered over with the name of Christianity And all this may with much ease be made plain by comparing the Tenets of the Councel of Trent with the several Branches of the Fundamental Doctrine of Christ recorded by the Prophets and Apostles in their several Writings But I forbear As for us Protestants it 's also manifest That through the Mercy of God we have kept and do keep the Foundation the pure Voyce of the Law and the incorrupt Doctrine of the Gospel concerning Christ Grace and Faith and the Worship of God according to the Scriptures It 's true that there is among us a grievous Rent some are called Calvinists some Lutherans and even on both sides some giving way to immoderate heat not becoming Brethren have not spared to cast Criminations and Aspersions each on other as if on the one or other side the Foundation had been left and forsaken and as if the Questions agitated between us were Fundamental But the truth is as some more moderate Divines and among the rest Paraeus 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
others as the Candlestick did in the Tabernacle II. Particularly The Parallel between the Church and the Candlestick in the Tabernacle in three things In the Matter in the Parts and in the Appurtenances I. In the Matter It was made of Gold and of pure Gold 1. The Candlestick is made of Gold Gold is precious in the eyes and account of men and so is the Church precious in the sight of God and in his account Exod. 19.5 6 Ye shall be a peculiar treasure unto me above all people a Kingdom of Priests says God and an holy Nation yea Psal 105.13 14 When they wandered from one people to another Nation he suffered no man to do them wrong but reproved Kings for their sakes Yea hear what God says by the Prophet Isai 43.4 Since thou wast precious in my sight thou hast been honorable and I have loved thee therefore I will give men for thee and people for thy life And so speaks Saint Peter of godly Christians in the New Testament Ye are a chosen Generation 1 Pet. 2.8 a royal Priesthood an holy Nation a peculiar People And the Expression of the Prophet is remarkable to this purpose They shall be mine saith the Lord God of hosts Mal. 3.17 in that day when I shall make up my jewels And who can doubt of the high account and preciousness of the Church in the sight of God for behold with what a price God hath purchased it Not with corruptible things 1 Pet. 1.18 as Silver and Gold but with the blood of Christ Acts 20 28 as of a Lamb unspotted and undefiled and indeed as Saint Paul speaks with the blood of God Let this comfort and encourage us against the vile account and the base esteem in which the World hath us How base soever we are in the eyes of the World we are yet precious in Gods eyes The World holds us as the filth of the World and the off-scouring of all things Lam. 4.2 but God counts us as his jewels They judg of us as of earthen pitchers the work of the hands of the Potter God holds us comparable to fine Gold They esteem of us as of men not worthy to live on the Earth or to breathe in the Ayr when God holds us as men of whom the World is not worthy Heb. 11.38 They despise us as men of no account Jam. 2.5 6 but God hath chosen us rich in Faith and Heirs of the Kingdom And whom shall not the high esteem which the onely wise God hath of us comfort against the base esteem of blinde men that cannot discern of colours and foolish men that have not skill to discern of things that differ and to prefer the most excellent And let us learn to imitate God in the high esteem which he hath of the Church even of all godly Christians and as he doth so let us account highly of them This will be our wisdom to conform our judgment to the judgment of the onely wise God Thus did David hear we his profession I am says he a companion to all them that fear thee Psa 119.63 and keep thy Testimonies Psa 16.2 And again My goodness extends to the Saints and to them that excel in vertue in whom is all my delight Thus let us do having godly persons in high esteem giving our votes to them delighting in their familiarity and preferring them in the exercise of our beneficency as the Apostle advises Do good to all but especially to the Houshould of Faith Gal. 6.10 This will be to us a comfortable evidence for our future Happiness If the Question be Lord Psalm 15.1 who shall enter into thy Tabernacle and who shall dwell in thy holy Hill Verse 4 The Answer in part is He in whose eyes a vile person is contemned but he honors them that fear the Lord. 2. As Gold so pure Gold is the Matter of this Candlestick so the Church is holy so we profess in the Creed to believe the Holy Church and so we see the Apostle in his Epistles describing the Church To all that be at Rome called to be Saints And again Rom. 1.7 To the Church of God which is at Corinth 1 Cor. 1.2 to them that are sanctified in Christ Jesus called to be Saints And again To the Saints that are at Ephesus Eph. 1.1 Phil. 1.1 and faithful in Christ Jesus And again To all the Saints in Christ Jesus which are at Philippi And again Col. 1 2 To all the Saints and faithful Brethren in Christ that are at Coloss All these places do plainly shew That the Church of God is and all the true Members of it are holy And seeing the Church of the living God is the House of God 1 Tim. 3.15 how shall it not be holy Psalm 93.5 for says the Psalmist Holiness becomes thy House O Lord for ever And seeing the Church is the Mystical Body of Christ who as God is infinitely holy and as Man perfectly holy how shall not the Church be holy And indeed as the Apostle says Christ gave himself for the Church Eph. 5.25 25 that he might sanctifie it Wo then to all that are voyd of Holiness that trade in wickedness that wallow in the mire of their sins These may live in the visible Church but they are not true Members of the Church None can be Members of the Church but they are withall Members of Christ and no such unholy persons can be Members of Christ therefore neither can they be Members of the Church The distinction of true Members Membra vera membra viva and living Members will not help them for these are inseparable none can be true Members except they be living Members Wo to them then Admirable are the priviledges of the Church Communion of Saints Forgiveness of Sins Resurrection of the Body and Life everlasting but to them that by their wickedness are manifested not to be Members of the Church these priviledges do not appertain How sad then is their condition But here is comfort to all that are truly holy renewed and sanctified by the Spirit of God hating and mortifying the remainders of corruption striving to further degrees of Perfection laboring to abound more and more in fruits of Righteousness and Obedience Such as these may and do lie open to mocks and scoffs in the World but yet let them be of good chear for this Work of Holiness wrought in them argues them to be true Members of the Church and from hence they may assure themselves That all the priviledges of the Church do belong to them namely Communion of Saints by which among other conveniencies they have a share in all the Prayers of the Churches of God throughout the World and Forgiveness of Sins Psalm 32.1 a Blessing so great that Happiness is affirmed to stand in it and Resurrection of the Body and Life everlasting namely