Resemblance holds excellently between Christ and the Head of the natural Body and that in sundry Particulars 1. The Head hath conformity of Nature with the Body and the Members of it else it 's a Monster It were a strange sight to see an Head and a Body like the Image which Nebuchadnezzar saw in his Dream Dan. 2.32 33 His Head of fine Gold his Brest and Arms of Silver his Belly and Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay It were altogether ridiculous to see a Painter to joyn an Horses Neck to a Mans Head Humano capiti cervicem jungere equinam Pictor si velit c. Horat. de arte Poetica We see therefore that it 's always so such an Head such a Body Head and Body of the same nature It is easie to see in Christ such conformity of Nature with his Church We are partakers of flesh and blood Hebr. 2.14 and he partakes of the same so that it is most true even in this respect that the Apostle says Verse 11 16 Both he that sanctifieth and they that are sanctified are all of one for He took not the nature of Angels but he took the seed of Abraham Nor is it otherwise with Christ now since his Resurrection in this respect then before his Death for even after he was risen from the dead he could say of himself Luke 24.39 Behold my Hands and my Feet that it is I my self handle me and see for a Spirit hath not flesh and bones as ye see me to have And as he took Humane Nature into Unity of Person with himself so he doth in some sort communicate unto us and makes us partakers of his Divine Nature 2 Pet. 1.4 which is not so to be understood as it the Divine Nature and Essence were transfused into us but that the manifold Gifts and Graces of God which are in God nothing but his Essence are imparted unto us in our proportion So Paraeus expounds it We are made Partakers of the Divine Nature Non transformatione naturae humanae in divinam sed participatione donorum quibus conformes efficimur divinae naturae In loc not by a Transformation of the Humane Nature into the Divine but by a Participation of Gifts by which we are conformed to the Divine Nature And so Zâ—nchy Id est divinarum perfectionum sapientiae bonitatis sanctitatis similium quibus donat electos Deus De nat Dei l. 2. c. 2. q. 1. He hath made us Partakers of the Divine Nature that is of those Divine Perfections of Wisdom Goodness Holiness and the like which God gives to his Elect. And this in both kinds the Ancients will have to be shadowed out by that which befell Adam in the Creation of Eve when God took a Rib out of Adam Gen. 2.21 and closed up the flesh in stead of it Costa robur significat divinitatis caro infirmitatem humanae naturae The Rib say they signifies the strength of the Divinity the Flesh the infirmity of Humane Nature So there is a conformity of Nature between Christ and the Church as there is between the Head and Members of the natural Body 2. The Head hath the same Soul with the Members and not the Head one by it self and the Body another one Soul quickens and enlivens Head and Members onely the Head is the proper seat of it and from thence it exercises all its operations for the guidance and government of the whole Body and all the Members of it As a King in his Kingdom so is the Soul in the Body The Kings ordinary residence is in his chief City the Metropolis of his Kingdom but yet he exercises his Authority for Rule and Government not there onely but also throughout his whole Kingdom sending out his Edicts and Proclamations from thence through all the parts of his Dominions So though the Soul hath the Head for its special place of residence yet the same Soul that guides the Head guides the Hand also in working and the Feet also in going It 's so here The same Spirit that is given to Christ is given also to Christians See what the Prophet says of Christ Isai 61.1 The Spirit of the Lord God is upon me And Saint Paul says of all Christians We have received the Spirit that is of God 1 Cor. 2.12 The same Holy Ghost Matth. 3.16 that descended upon Christ in his Baptism in the likeness of a Dove descended also on the Apostles in the day of Pentecost in the likeness of fiery cloven Tongues Acts 2.3 4 and the same is given to all even to the meanest Christians Eph. 1.13 14 and received by them as the earnest of their inheritance The Holy Ghost is that Vnction 1 John 2.20 Psalm 45.7 which we have received from that Holy One and that Oyl of gladness with which himself was anointed though herein Christ hath a double pre-eminency he is in Christ first and principally not in us but at the second hand Psalm 133.2 and by his means as the holy Oyl was first poured on the Head of Aaron and thence descended to his Beard and so to the skirts of his garments And to Christ this Spirit is given not by measure but to us in measure and in different proportions according to our several stations in the Church as the Apostle saies To every one of us grace is given according to the measure of the gift of Christ. So that its most true Eph. 4.7 that the holy Psalmist sings Prophetically of Christ and to him God even thy God hath annointed thee with the oyl of gladness above thy fellowes for it pleased the Father Joh. 1.16 that in him all fulnesse should dwell as befitting the head and of his fulnesse we have all received as members from the head 3. The head and members aim at the same end the conservation of the whole person this the head plots for and this the several members in their several places endeavour and seek for It s so here the whole study of Christ and of the whole Church is for the same end which is the Eternal glory and happinesse of whole Christ Mystical consisting of Christ and the whole Church This was the care of Christ the head Those which thou gavest me saies he I have kept Joh. 17.12 And again Father I will that they may be with me Ver. 24. where I am And to this end he sticks not at the enduring of any indignities but became obedient to death Phil. 2.8 even the death of the Cross And this no lesse is the care of every godly and true-hearted Christian See it in St. Paul for himself I press towards the mark saies he Phil. 3.14 for the price of the high calling of God in Jesus Christ And so was he minded in respect of others Brethren saies he my hearts desire and prayer
first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see
but should be opened unto men by Christ first entering there with his blood Therefore also this Vail signified the flesh of Christ under which the Godhead was vailed and through which by suffering death he entered himself Heb. 9.19 20 and made way also for us to enter into Heaven 2. The curious Embroidery and glorious Cherubims of this Vail signified the manifold Graces of the Spirit and heavenly Affections which Christ had in his Humane Nature and which he also communicates unto us by the Ministry of his Word and Spirit likewise the heavenly Mysteries which are in the Ordinances of Moses's Law rightly understood Christ and the Altar of Burnt-offering Ainsworth compares these together On Exod. 27 1. The Altar and Sacrifice signified Christ sanctifying himself for his Church and by his Mediation sanctifying the dayly Service of his People of which also the Altar was a publique sign 2. The Altar had four Horns which were not onely for ornament Ezek. 43.16 but also to keep things from falling off the Altar for the Horns were upward And Horns usually signifying power and might these four Horns signifie the Power and Glory of Christs Priesthood for the Salvation of his Church Hab. 3.4 gathered from the four Corners of the Earth 3. The Altar was overlayd with Brass which was strong to bear the Fire that continually burned upon the Altar hereby figuring Christs suffering Gods Wrath and Afflictions without being consumed and overcome Christ and the Golden Censer In Heb. 9. p. 311. Of this hear Dr. Gouge It is says he an Instrument made with a broad Pan to hold Fire on it with an Handle to hold it by 1. This Censer was of Gold this typified Christ and his Purity Preciousness and Everlastingness 2. Incense was put upon the Censer this typified that sweetness of Grace and Goodness which was in Christ 3. Burning coals were put under the Incense to make it send forth the sweet savor thereof and so the burning coals set out the manifestation of the sweetness of his Grace by his Intercession 4. The Incense was beaten small and declared Christs Passion and bitter Agony 5. The High Priest together with the Incense on the Censer carried also blood with him which typified that Satisfaction which Christ made by his Passion Thus Christ our High Priest entered into Heaven with his Censer of Incense and Blood to shew That his Blood was a price to ransom us from Sin and his Intercession moved God to accept thereof for us 6. This Censer with the Incense was brought within the Vail into the most holy place which typified Heaven so as Christ in Heaven makes Intercession for us Rom. 8.34 7. The burning Coals and Incense were put upon the Censer Lev. 16.13 that a Cloud might cover the Mercy-seat the sweet Incense by the heat of the burning coals caused such smoke to rise from it and made a thick cloud for God appeared in Glory on the Mercy-seat so as the Priest could not endure the brightness of it but the Cloud of Incense so covered the same as he might stand before it Thus by the Mediation of Christ we are made capable of appearing before the Throne of Gods Grace When a Cloud covers the Sun we may look upon it so may we look upon God through the Mediation of Christ 8. Lev. 16.19 The issue of the High Priest's so appearing with burning Incense in the Censer was that he should not dye Our sins provoke God to Wrath who is a consuming fire but by the Mediation of Christ that Fire is like that which did not consume the Bush And so may we who are Gods Priests with this Censer and Incense burning on it appear before God with much comfort CHAP. XIX Christ and the Ark of the Covenant OF this hear Dr. Gouge In Heb. 9. p. 313. This is a special Type of Christ and a very fit one For 1. It 's called Arca a Chest or Coffer And in a Chest or Coffer men put their Jewels Plate Treasure and whatsoever is precious and whereof they make high account and his Treasure being in his Coffer his Heart is there also Thus in Christ are hid all the Treasures of Wisdom and Knowledg Col. 2.3 John 1.14 Col. 1.19 He is full of Grace and Truth It pleased the Father that in him all fulness should dwell Hereupon is Christ the Son of Gods Love Col. 1.13 Isai 42.1 Heb. 10.12 his Elect in whom his Soul delights and he is ever at the right hand of God Exod. 25.10 11 2. The Ark was made of Shittim Wood and Gold It 's here said to be layd over with Gold The word that is here translated overlayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be compassed about or covered about It is expressed Exod. 25.11 Thou shalt overlay it with Gold within and without thou shalt overlay it This added much to the glory and excellency of the Ark and declared That Christ is every way glorious and excellent within and without in Soul and in Body in his Humane and Divine Nature Exod. 25.11 3. It was adorned with a Crown or Border of Gold round about This did signifie the Glory of Christ and the Excellency of those Graces with which he is crowned 4. It had Rings of Gold and Bars and they were for the carrying of it about And these shewed That Christ and the Treasures of God layd up in him are to be preached wheresoever the Church is 5. The Ark was had in high account both by God himself and also by his People 1. God made it a sacred Representation of his Presence In this respect it is stiled The Ark of God whose Name is called by the Name of the Lord of Hosts 2 Sam. 6.2 or at which the Name even the Name of the Lord of Hosts was called upon that dwelleth between the Cherubims Where the Ark was there was God counted to be present Num. 10.33 Therefore when the People removed from place to place the Ark went before them There God promised to commune with Moses of all things which he would give him in commandment Exod. 25.22 Therefore the Priests used to ask Counsel of the Lord before the Ark 1 Sam. 14.18 which is said to be before the Lord. Where the Ark was there was a fit place to offer Sacrifice Iudg. 20.26 And in solemn Prayer people used to fall down before the Ark. John 14.8 9 This typifies Gods high account of Christ Iohn 1.18 Never was there such a Representation of the Father as Christ his Son All the Oracles of God come to us from Christ Heb. 13.15 And by him we are to offer up all our Sacrifices 2. The Saints also had the Ark in high account nothing was accounted more dear and precious unto them witness the zeal of David about it 2 Sam 6.2 Nothing more grieved and pierced them then the loss of
therefore to Isaac God gives a more particular assurance Gen. 26.4 that in his seed should all the Nations of the Earth be blessed But Isaac had two sons Esau and Jacob from whether of them should Christ descend God tells Jacob Gen. 28.14 that in his seed shall all the Families of the Earth be blessed But Jacob had twelve Sons from which of them should Christ come God discovers it to Jacob and Jacob by the spirit of Prophesy tells us that he was to come from Judah but when should he come when the Scepter was departed from Judah Gen. 49.10 And this was the cleerest light that was given to the world while the Church was in the bounds of a Family But afterward God made known this Rule of Godlinesse the Doctrine of Salvation to a Select Nation whom God chose out of all the world to be their God and that they should be his people and now the Church was in populo Israelitico among the people of Israel God having shut out all other Nations by the Partition Wall of the Ceremonial Law So that it was then true Psal 76.1 In Jury is God known his name is great in Israel of them God saies ye shall be my peculiar people though all the world be mine Exod. 19.5 And you onely have I known of all the Families of the Earth And so sings that sweet singer of Israel Psal 147.19.20 He hath shewed his word unto Jacob his statutes and his judgments unto Israel he hath not dealt so with any Nation and as for his judgments they have not known them And Moses What Nation is there so great Deut. 4.6 that hath Statutes and Judgments so righteous as all this Law which I set before you this day And thus it continued to be from that time till Christs Ascension into Heaven for even while Christ was upon the Earth he gave that command unto his Disciples when he sent them abroad Matth. 10.5 6. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not but go rather to the lost sheep of the house of Israel And when that distressed Woman of Canaan came to our blessed Saviour in behalf of her daughter that was vexed with a devil Matth. 15.22 at the first he answers her not a word and when his Disciples became suitors for her he answers them Vers 24. I am not sent but to the lost sheep of the house of Israel And the Woman renewing her suit receives this answer Vers 26. It s not meet to take the childrens bread and to cast it to dogs In this compasse of time there was a more full discovery of the Rule of Godlinesse of the Doctrine of Christ If ye well consider what hath been said of the comparison between Christ and the Types that went before of him ye shall see that there is not any Branch of the Doctrine of Christ which was not set before them whether of his Person in both Natures Divine and Humane or of his Offices Kingly Priestly and Prophetical or of his twofold estate of Humiliation and Exaltation or of the benefits that accrue unto us by him But how are these set out to them In dark Types and obscure Prophesies The old Church had the Sun of Righteousness but there was a Cloud of dark Types between him and their eyes there was a Vail between them and the Holy of Holies which kept even the ordinary Priests themselves from entering in to behold the things that were therein In this respect the Apostle calls it the Mystery that hath been kept secret since the World began and elsewhere Rom. 16.25 Col. 1.26 The Mystery that hath been kept hid from ages and from generations But now at last God hath made known this Rule of Godliness this Doctrine of Salvation by Christ to all Nations of the World the Church being in populo Catholico dispersed among all Nations And this hath been from the time of Christs Ascension to this day and so shall be to the end of the World Therefore our Saviour being presently to ascend into Heaven enlarged the Commission of his Apostles Matth. 28.19 Mark 16.15 even to teach all Nations and to preach the Gospel to every Creature And therefore when Saint Peter doubted whether he should go to Cornelius a Gentile he was taught in the Vision not to call any thing common or unclean Acts 10 which God hath sanctified and so we finde Churches planted and the Faith of Christ preached in all Countries of the Gentiles as Saint Paul says Rom. 15.19 Col. 1.5 6 from Jerusalem round about unto Illyricum yea says he the Word of the Truth of the Gospel is in all the World for God is not alone the God of the Jews but also of the Gentiles Rom. 3.29 30 for it is one God that shall justifie the Circumcision by Faith and the Vncircumcision through Faith for Christ hath broken down the middle Wall of Partition Eph. 2.14 15 and so hath made in himself of twain one new man So that now it 's most true that the same blessed Apostle saith That there is no difference between the Jew and the Greek Rom. 10.12 but the same Lord over all is rich unto all that call upon him And to this Church thus made Catholique the Rule of Godliness the Doctrine of Christ is revealed and set out not by dark Types as in the Times of the Old Testament but in all plainness so that as Saint Paul says we do with open face behold the Glory of God 2 Cor. 3.18 Nor is it set down to us in the Future Tense as that which shall be in Times to come as it was in the Old Testament but in the Present or Preterperfect Tense as that which is already done so we hear our blessed Saviour crying out on the Cross John 19.30 Consummatum est It 's finished And Saint Paul can tell us 2 Cor. 1. That all the Promises of God are in him Yea and in him Amen So that by that which hath been said to sum up all briefly we may see a manifold variety in the administration of this Rule of Godliness 1. That it was at the first delivered by word of mouth and handed over by Tradition from Father to Son and afterwards committed to Writing God saw an admirable expediency in both It was not written at the first for there was no such danger of corruption the Church being then in the compass of a Family and the Patriarchs the Heads of those Families being men of singular piety Nay it was more expedient for the Church as it then was to be so used as it was namely they had frequent apparitions of the Son of God they had God oft speaking to them by Angels and the like and this was far more convenient for the Church at that season then to have a written Word and
fulnesse of time actually send Christ into the world to become man and so to suffer Death for our Redemption 2. He is the Foundation of Faith or Doctrine and this is to be understood by a Metonymie of the subject for the adjunct Christ being put for the Doctrine of Christ that is the fundamental Doctrine of Christ which consists not of those Theological Conclusions needful to Divines for their peculiar Profession Irenic p. 149 but of those Catholick Articles which concern the Catholick Faith needful to be known and believed of all to salvation the ignorance of which is damnable and the obstinate and pertinatious denyal of which makes an Heretick as Paraeus speaks learnedly which Fundamental Doctrine is the intire and incorrupt Doctrine of the Law and the Creed contained in the Writings of the Prophets and Apostles And this Foundation Moses and the Prophets began to lay in the old Testament and the Apostles did perfect it in the new Testament by their Preaching and Writings In which respect the Church is said to be built upon the Foundation of the Prophets and Apostles Eph. 2.20 And both waies the comparison holds well between Christ and a Foundation namely in regard of the use of a Foundation which is to uphold the Building making it to stand firm and to keep it from ruine so the house built upon the Rock stands firm against all opposition Matth. 7.25 Let the rain descend the stoods come and the winds blow yet the house stands and is secured from falling Of such use is our blessed Saviour and that in both respects 1. As a Foundation of Salvation Christ sustaines the whole Church by the merit of his Death and Passion by the power of his Divinity and the efficacy of his Intercession and Spirit he Justifies Sanctifies and preserves it making it able to hold out against the gates of Hell Matth. 16. Psal 125.1 so that it shall be as Mount Sion which cannot be removed but abideth for ever Not all opposition of enemies shall hinder the Salvation of the Church I give my sheep saies our Saviour eternal life Joh. 10.28 and none shall be able to take them out of my hand 2. As a Foundation of Faith or of Doctrine all superstructures so farre forth hold good as they hold correspondence with the Fundamental Doctrine of Christ but if any Doctrine cross and thwart the Doctrine of Christ taught by the Prophets and Apostles it presently falls to the ground 2 Sam. 5.3 4. as Dagon before the Ark And in this respect St. John having given that advise 1 Joh. 4.1 Believe not every spirit but try the spirits whether they be of God or no brings in the Doctrine of Christ as the rule of tryal Vers 2. saying Every spirit that confesses that Jesus Christ is come in the flesh is of God and every spirit that confesses not that Jesus Christ is come in the flesh Vers 3. is not of God and this is that spirit of Antichrist c. But yet Omne simile est etiam dissimile because no things are so like one to another but that there is some dissimilitude between them know we therefore that though Christ resembles a Foundation in regard of the main use of it yet Christ differs also from an ordinary Foundation and namely in this that the Foundation of an earthly building is lowest but Christ the Foundation of the Church is on high and above it St. Austin takes notice of this difference and gives the reason of it He moves the question How is Christ both the Foundation and the Head Quomodo Christus fundamentum caput est cum fundamentum solet deorsum esse caput autem sursum Resp Ideo fundamentū domus deorsum ponitur quia pondere suo deorsū versus fertur nisi sit quod sustineat tota cadit quia tota ad terrā vergit Rebus ad ima tendentibus in imo ponitur fundamentum Ecclesia autem Dei in imo posita tendit ad coelum fundamentum ergo nostrum ibi positum est Tom. 8. in Psal 30. seeing the Foundation uses to be below and the Head above To this he answers Therefore the Foundation of a house uses to be below because by the weight of it it is carried downwards and except it hath something to bear it up it falls down because it wholly verges towards the earth for things that tend downwards the Foundation is laid below But the Church of God being here below tends to Heaven and therefore there is our Foundation laid Hence we may learn many things 1. See the sad condition of them that do ground their hopes for salvation on any other besides Christ either on themselves or on any other on their own merits or the supererogatory works or sufferings of others we see that Christ onely is the Foundation of Salvation how do they therefore at once dishonour the Lord Jesus Christ and prejudice themselves that shall build their hopes of happinesse upon any with neglect of him they deprive him as much as in them lyes of the honour of being the onely foundation of the Church and their hopes for Salvation must needs be as the house built upon the sand no sooner the rain descends Matth. 7.27 the floods come and the wind blowes but instantly that house falls So these may haply for the present bear up well but let Satan be set loose upon them and set upon them with his temptations instantly their hopes will vanish and come to nothing 2. See the horrid blasphemy of the Church of Rome making Saint Peter and in his right the Pope the Foundation of the Church whereas we are taught in the Scriptures that Christ is the onely Foundation that is or can be laid how then St. Peter and consequently the Pope for these are directly contrary each to other Again the Church of the old and new Testament is but one Church and so can have but one and the same Foundation but St. Peter cannot in reason be said to be the Foundation of the Church of the old Testament therefore neither of the new And if St Peter be the Foundation of the whole Church then of himself which is most absurd he is a part of the building therefore not the Foundation of the whole Lastly the Foundation of the Church must be perpetual not failing else how shall the Church stand but St. Peter is not so he is dead almost 1600 years since They say he is perpetuall in his Successors but 1. This is absurd for they say because it s sayd to thee Matth. 16. and Thou therefore it cannot include all the Apostles but St. Peter onely and yet shall these singular particles include so many Popes 2. It s false for Saint Peter as an Apostle had no Successors the Pope of Rome succeeds not Saint Peter in his Apostleship the Apostles had immediate Calling as Saint Paul says of
example let us not cast a stumbling-block in the way of others by the excessive use of our Christian Liberty Rom. 14.15 Destroy not him with thy meat saies the Apostle for whom Christ died Its St. Pauls profession If meat make my brother to offend 1 Cor. ◠13 I will eat no flesh while the world stands least I make my brother to offend In indifferent things that are absolutely in our own power let us not so stand upon our termes as to say The thing is lawful I may do it therefore I will do it but remember that of the Apostle All things are lawful 1 Cor. 10.23 but all things are not expedient All things are lawful but all things edifie not Thus let us be careful not to do any thing whereby we may hazzard the welfare of others But be we also careful not to be wanting in any thing whereby we may further their welfare hearken to Saint Judes advise Edifie one another in your most holy Faith Jude ver 20 1 Thes 5.14 Heb. 10.24 and Saint Pauls warn them that are unruly comfort the feeble-hearted support the weak And again Consider one another to provoke to love and good works And also the light of a good example shining forth to others Shun the sins from which ye would dehort others practise the duty to which ye would exhort others It s a true saying of St. Gregory Nyssen Thou shalt be found guilty of Tyranny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saevae Tyrannidis reus deprehensus fueris si hanc tibi-ipsi potestatem vendices ut quae in aliis prohibes haec facere tibi soli licere existimes quae ipse pro licentia audes ab his alios arcere Contr. Eunom l. 12. if thou doest challenge such power to thy self as to think that lawful for thy self alone which thou forbiddest to others and to drive others from those things which thou takest licence to thy self to commit And how shalt thou not hinder others from accepting of thy counsel while they shall finde thee thus to Tyrannize over them Add also thy prayers to God that he would speak that to the hearts of men which you speak to the ear for upon his blessing depends the issue of all our endeavours for the spiritual and Eternal good of others It was the confession of St. Paul 1 Cor. 3.6 I have planted APollos watered but God gives the increase So then neither is he that planteth Vers 7. any thing nor he that watereth but God that gives the increase So that its most true that St. Austin saies Cathedram in coelo habet qui corda docet To. 9. in 1 Epist Joan. tract 3. 2 Tim. 4.2 He hath his chair in Heaven that teaches the hearts And though we presently see not the fruit of our endeavours yet go on still in our endeavours Exhort with all long suffering how have we seen the Hen oft continuing long to clock for her chickens though they make no great haste to come to her not giving over till they come And in all that we do for the furtherance of the spiritual and eternal good of others let us be affected with a spirit of pitty and compassion towards them 2 Cor. 11.29 who is weak saies the Apostle and I am not weak who is offended and I burn not So let it be with us would we comfort any under distresses bodily or spiritual See we them hardly receiving comfort Would we reclaim others whom we see going astray and see we them hardly reclaimed Let us not be hardened against them but pitty and bemoan their condition CHAP. VIII Christ and an Husband THis resemblance is cleerly intimated in that argument with which the Apostle strengthens his exhortation to wives to be subject to their husbands Eph. 5 22 24 because the Church is subject to Christ which plainly implies that the Church is the Wife and Spouse of Christ And not lesse by the argument by which he enforces his exhortation to Husbands to love their Wives Eph. 5.25 because Christ loves his Church which plainly implies that Christ is an Husband to the Church else the argument on both sides were inconsequent and therefore invalid and weak which God forbid that we should once imagine St. Paul in making this consequence being immediately guided by that unerring spirit But this resemblance between Christ and an Husband and consequently between the Church and a Spouse is frequently express't in Scripture Hear our Saviour owning the Church as his Spouse and consequently professing himself as an Husband to her Cant. 4.8 Vers 9. Vers 10 11 Come with me saies he from Lebanon my Spouse Thou hast ravish't my heart my Sister my Spouse How fair is thy love my Sister my Spouse Thy lips O my Spouse drop as the hony-comb I am come into my garden my Sister Cant. 5.1 Isa 54.5 my Spouse Hear that Evangelical Prophet The Lord saies he thy maker is thine Husband And again As the Bridegroom rejoyces over his Bride Isa 62.5 so thy God rejoyces over thee I will betroth thee unto me for ever Hos 2.19 20 saies God by the Prophet I will betroth thee unto me in righteousnesse c I will even betroth thee unto me in faithfulnesse Hear our Saviour in his defence of his disciples for not fasting Matth 9.15 How can the children of the Bride-chamber fast while the Bridegroom is with them c In which place it is manifest that he speaks of himself Hear the confession of that holy Baptist concerning Christ Joh. 3.29 He that hath the Bride is the Bridegroom but the friend of the Bridegroom which stands and heareth rejoyces greatly because of the Bridegrooms voice this my joy therefore is fulfilled Rev. 21.2 I John saies the holy Apostle saw the holy City coming down from God out of Heaven as a bride prepared for her Husband And come hither saies the Angel Rev. 21.9 I will shew thee the Bride the Lambes wife The marriage indeed is not fully consummated till after death but the contract is made and Christ and his Church are betrothed each to other and among men we know that after the contract the parties affianced one to the other are Husband and Wife in the account of God And for the further clearing of this we are to know that though in some things there is a difference yet in many things there is a great similitude between the marriage of man and wife and that of Christ and the Church I. I say there is a difference between them in two particulars in which the marriage between Christ and the Church hath the pre-eminency 1. The marriage between man and wife stands in a carnal and bodily conjunction but this between Christ and his Church is mystical and spiritual 2. Death breaks the bond between Husband and Wife but it breaks not the marriage knot between Christ and the Church nay it s
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
his company And what greater folly were there then cast away the Gold for some dross that is mixt with it Hear rather that excellent saying of Saint Austin The good are not to be forsaken for the bad that are among them Non propter malos boni deserendi sed propter bonos mali tolerandi sunt Tom. 2. Epist 48. but for the sake of the good the bad are to be tolerated And a little after he adds We suffer some evil men among us Nonnullos toleramus malos quos corrigere aut punire non possumus nec propter paleam relinquimus aream Domini nec propter pisces malos rumpimus retia Domini nec propter hoedos in fine segregandos deserimus gregem Domini nec propter vasa in contumeliam facta migramus de domo Domini Ibid. whom we can neither mend nor punish nor leave we the Lords floor for the chaff that is on it nor because of the evil fish that is in it do we break the Lords nets nor because of the Goats which shall be separated in the end do we forsake the Lords Flock nor because of the Vessels made to dishonor do we depart out of the Lords House Oh that men were of this modest temper and why should we not What though there be wicked men in the Church what hurt will that be to us We shall not answer for their sins nor fare the worse in this respect nor shall the Ordinances of God be the worse nor of less efficacy to us for the sake of the wicked that joyn with us in the use of them Vbicunque cum bonis mali fuerint bonis non obsunt sicut non obest palea frumento To. 7. part 1. contr epist Parmen l. 2. c. 2. It s a true saying of Saint Austin Wheresoever the bad are with the good they hurt not the good as the chaff hurts not the good grain And this he elsewhere clears in many instances Vbi erant Moyses Aaron ibi erant Sacrilegi murmurantes ubi erat Caiphas ibi Simeon Zacharias ubi Isaias Jeremias Ezechiel Daniel ibi sacerdotes populi mali ubi Saul ibi David sed sarcinam suam quisque portabat Ibid. c. 6. Where Moses and Aaron were there were Sacrilegious murmurers where Caiaphas was there were Simeon and Zacharias where Isaias Jeremy Ezechiel and Daniel were there were wicked Priests and People Where Saul was there was David but every one did bear his own burden And this doth the Apostle affirm in the general Every one shall bear his own burden Gal. 6.5 And with respect to the Ordinances of God we hear what the same Apostle saies 1 Cor. 11 2◠He that eats and drinks unworthily eats and drinkes judgement to himself Mark that to himself alone and not to others But will any of you yet for this cause leave the Church and depart from it ye may grieve the Church by your unkinde separation but the worst will be your own in the conclusion It s a terrible speech of Saint Austin but I fear it will in the close be found true by woful experience if they repent not Whosoever separates himself from the Catholick Church how praise-worthy soever he seems to himself to live Quisquis ab Ecclesia Catholica fuerit separatus quantumlibet laudabiliter vivere se existimet hoc solo scelere quod â Christi unitate disjunctus est non habebit vitam sed ira Dei manet super eum To. 2. epist 152. yet for this very sin that he is disjoyned from the unity of Christ he shall not have life but the wrath of God abides upon him Be exhorted therefore to take heed of such practise and to accept of Saint Austins advise Eia cives Hierusalem qui intra retia estis boni pisces estis tolerate malos retia nolite rumpere Cum illis eritis in mari non cum illis eritis in vasis To. 8. In Psal 65. for its consonant to Scripture O ye Citizens of Jerusalem who are within the nets and are good fishes endure the bad and break not the nets ye shall be with them in the Sea ye shall not be with them in the Vessels especially considering that as all they that were in the Ark were saved from perishing by the flood so they that remain in communion with the Church have hope of Salvation but as all that were out of the Ark perished so Salvation cannot upon any good ground be hoped for by them that are out of the Church 4. See what little cause we have to fear and what cause we have to be comforted against all persecutions raised against the Church for 1. As the Ark was still above the waters of the flood how high soever they did rise so let persecutions rise up to never so great an height and let Persecutors rage never so much against the Church yet the Church shall be still above them they may rage but not prevail against her 2. As the flood ceasing the Ark rested upon the Mountain of Ararat so persecution ceasing we shall have a rest in Gods Holy Hill having suffered we shall receive the promise of Eternal Life CHAP. II. The Church and the Tabernacle THe Tabernacle saies Ainsworth In Exod. 26. Exod. 26.1 which was for the Ark Table and Shewbread and Candlestick to be kept in was a figure of the Church wherein God doth dwell with his people and enlightens them with his Law and the seven Spirits that are before his Throne The Curtains were to be made of fine Linnen Vers 1. and Blue and Purple and Scarlet These Colours saies the same Author represented the blood of Christ and this fine Linnen his Justice and so the variety of Graces wherewith the Church is adorned and made glorious They were made with Cherubims signifying Vers 1. saies he heavenly affections in the Church and the Angels ministring to and about them The Curtains of the Tabernacle were coupled one to another This saies he Vers 3. notes the union of Persons and Graces in the Church by the Spirit in which respect it s called the unity of the Spirit for Eph. 4.3 Eph. 2.21 in Christ the whole building fitly coupled together growes into an holy Temple in the Lord. The Tabernacle was one and the Tent one Vers 6 11 As the golden Tachs clasped in the blew Loopes made the Ten Curtains one Tabernacle one Tent so by Love and Faith in Christ the Saints are fastened and builded together for an habitation of God by the Spirit Eph. 2.22 Over and above the foresaid Curtains Vers 7. there was a covering of Goates haire and another of Rams skins died red Vers 14. And these three kindes of Coverings served for the safety of the Tent and the things in it from the injuries of the weather and also by these Covers the people were kept from beholding the Holy Things in it
By the Rivers of Babylon we sat down yea we wept when we remembered Sion Psalm 137.1 2 3 we hanged our Harps upon the Willows and when they that led us Captives required of us to sing one of the Songs of Sion we answered How shall we sing the Lords Songs in a strange Land And then they add Verse 5 6 If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Acts 7.58 59 and 8. 2 Acts 12.5 Saint Steven is stoned and the whole Church made lamentation Saint Peter is imprisoned and the Church prays On the other side the Gentiles obtained mercy Acts 11.18 and the Saints at Jerusalem glorified God saying Then hath God also to the Gentiles granted Repentance unto Life So they were affected with Saint Pauls Conversion They heard says the Apostle that he which persecuted us in times past Gâ—l 1.22 23 now preaches the Faith which once he destroyed and they glorified God in me Let us then learn to carry our selves towards our Fellow-Christians as to our Fellow-Members 1. We all make one Body under one Head Christ therefore let us take heed of Schism and Disunion and endeavor to keep Unity The Apostle urges it upon this ground Endeavoring says he to keep the Vnity of the Spirit in the Bond of Peace Eph. 4 3 4 for there is one Body and the sequel is good We are all of us one Body and shall we rend our selves one from another God forbid Harken we rather to Saint Paul Beseeching us in the Name of our Lord Jesus Christ That there be no Divisions among us 1 Gen 1.10 but that we be perfectly joyned together in the same minde and in the same judgment The counsel is good for us to take which Joseph gave to his Brethren Gen. 45.24 See that ye fall not out by the way It 's good for every one of us to say one to another as Abraham to Lot Gen. 13.8 Let there be no contention between me and thee c. for we are Brethren yea for we are all of us one Body of Christ and every one of us Members one of another Remember we That God whom we call Father 2 Cor. 13.11 is the God of Love and Peace and Christ whose Members we profess our selves to be is the Prince of Peace Isai 9.6 Heb. 7.1 and the King of Salem the King of Peace and the Gospel which we profess the Gospel of Peace Eph. 6.15 Col. 3.15 and that we are called unto Peace in one Body What then will better become us then the study of Peace Remember that our mutual Jars will make our Enemies sport and our concord will not a little vex them for by it we shall put them out of hope of prevailing against us Insuperabiles si inseparabiles we shall be invincible if we be inseparable A single Arrow is soon broken not so a bunch of Arrows fast bound together and onely our mutual disagreements will put them in hope to spoil and mischieve us one after another Let Moab Edom 2 Chron. 20 and Ammon rise each against other and they overthrow one another Jehosaphat shall not need to strike a stroke It 's a received Maxim of Enemies Divide them Divide impera and so get the upper hand of them Let us not then give them so great advantage against us but rather as the Apostle advises us Let us minde the things that make for Peace Rom. 14.19 Let us not be ready to do wrong but be ready to put up wrongs and for peace sake part with our Rights in apparent injuries forgive in doubtful things make the fairest constructions and listen not to Tale-bearers Rom. 16.17 and as the Apostle advises Mark them that cause Divisions and avoyd them Thus let us do 2 Cor. 13 1â— and the God of Love and Peace shall be with us 2. Let us be profitable and serviceable one to another in the faithful employment of the Talents which we have received So are the Members of the natural Body so let us be Having the Wealth of the World let us be ready to distribute Having Wisdom be we ready to give advice and counsel to others that need and crave our help this way So according to our abilities let us warn them that are unruly 1 Thess 5.14 comfort the feeble-hearted and support the weak Let us consider one another to provoke to Love and good Works Heb. 10.24 Can we do no more yet at least having the Spirit of Prayer let us employ it for the behoof of the whole Church and of one another Pray for the Peace of Jerusalem Psal 122.6 Remember That as the Eye hath a faculty of Seeing the Ear of Hearing the Hand of Working the Tongue of Speaking the Feet of Walking not for themselves alone but for the good of the whole Body and each of other So the Gifts that God hath bestowed on us he hath given not for ostentation nor for our own private use onely 1 Cor. 12.7 but to profit withall therefore so let us use them Thus shall we honor Christ our Head and God our Father We hear what the Apostle says of Alms-deeds The Ministration of this Service abounds by many Thanksgivings to God and this holds equally true of the employment of our several Abilities for the profit of others And so we shall provide for our own Comfort for as to that unprofitable Servant that hid his Talent in a Napkin Mat. 25.28 30 it 's said Take the Talent from him and Cast him into outer darkness so to any one that is faithful in the employment of his Talent for the good of others it shall be said Well done good and faithful Servant Verse 23 Enter thou into the joy of thy Lord. 3. Let those Members of the Church that are of highest note learn not to despise but to have in good esteem their Brethren and Fellow-Christians though they be not so richly gifted or laid out to so noble employments as themselves for there is not the meanest but hath his Gift in his measure and so not the meanest but is profitable in his way It 's so in the natural Body It is so much more in the Church Hear the Apostle The Eye cannot say to the Hand I have no need of thee 1 Cor. 12.21 22 nor the Head to the Foot I have no need of thee Nay much more those Members of the Body that seem to be more feeble are necessary Therefore let not the rich despise the poor nor the strong the weak nor the ablest Minister the meanest Hearer but if we see in them the Evidences of Faith and Holiness whatsoever they are in other respects let us embrace them and give them the right Hand of Fellowship God
is not ashamed to be called their Father even their Souls are redeemed with Christs precious Blood they have the Spirit comforting them and the Angels ministering unto them let not us contemn them It 's burden enough to them That worldly and wicked men despise them either for their Poverty or for their Piety let not us by despising them also increase their burden They are weak but they are Christians and their weakness calls for Pity not for Contempt They are less honorable yet they are useful Let us take heed lest God punish our proud despising of them by bringing us into such straights as that we should be enforced to crave the help of those whom in respect of their weakness or mean place in the Church we have formerly so much slighted 4. Let those Members that are of least note in the Church not either be disheartened in themselves or envy others whom they see to be better gifted or set in more eminent place in the Church then themselves Have they not this or that Gift yet they have others Have they not so high and eminent a place in the Church yet a place they have and Members they are and this may comfort and uphold them Let us hear the Apostle speaking to this purpose If the Foot shall say because I am not the Hand 1 Cor. 12.15 16 17 I am not of the Body is it therefore not of the Body And if the Ear shall say because I am not the Eye I am not of the Body is it therefore not of the Body If the whole Body were an Eye where were the Hearing And if the whole were Hearing where were the Smelling If they have not so excellent Gifts or in so great a proportion as others have yet they have those Gifts and that proportion of Gifts which God saw fit to furnish them withall for all these gives the self-same Spirit dividing to every one severally as he will Verse 11 They are not set out for such noble employments nor have they so high a place in the Church as others yet they have such place as God saw fit to allot unto them for God hath placed the Members Verse 18 every one of them in the Body even as it pleases him Therefore be content and humble though you see your self to come never so much behinde others The Lord General of the Army hath power to dispose of his Soldiers to several Offices stations and employments as he sees fit and the Master of the Family his Servants to their several Offices and shall this power be denied to God in and over his Church yea hath another more excellent Gifts then thou hast for kinde or measure know That the manifestation of the Spirit is given to every one to profit withall Verse 7 As the King puts his Alms into the hands of his Almoner that he may distribute them to the poor and as some great personage puts a stock of Mony into his Stewards hand for the uses of the Family As therefore the poor have an interest in the Kings Alms put into his Almoners hands and as all in the Family have an interest in the stock of Mony committed to the Steward so the whole Church is and thou in particular art interessed in all the Abilities which God hath given to any others Why then shouldst thou envy any whom thou seest to be so preferred Rather thank God who hath so admirably furnish'd others for thy benefit and for the good of the whole Church 5. Let us all sympathize with the Church and the several Members of it 1 Cor. 12.26 So do the Members of the natural Body as the Apostle tells us And so let us both in good and evil Rom. 12.5 This is required of us Rejoyce with them that rejoyce and weep with them that weep Hear we or know we ought of the Desolations of the Church abroad Let not us be like to them of whom the Prophet complains That they did lie upon Beds of Ivory Amos 6.4 5 6 and stretch themselves upon their Couches and eat the Lambs out of the Flocks and the Calves out of the midst of the stall and chanted to the sound of the Viol and invented to themselves Instruments of Musick like David and drunk Wine in Bowls and anointed themselves with the chief Ointments but they were not grieved for the Afflictions of Joseph Too many such there be but let such as are guilty take knowledg of and tremble at the Threatening there annexed Therefore shall they go captive with the first that go captive Verse 7 and the Banquet of them that stretched themselves shall be removed Rather therefore let us imitate that godly Courtier Nehemiah of whom we heard before Or hear we of the prosperous estate of the Church Though we our selves for our own particulars lie under the Cross never so much yet let the knowledg of the Churches prosperity make us in a manner to forget our own sorrow CHAP. VI. The Church and a City built on an Hill OUr Saviour speaking of the Church makes use of this Resemblance A City says he set upon an Hill cannot be hid Matth. 5.14 I grant that there our Saviour hath respect especially to some chief Members of the Church that is the Preachers of the Word and the Teachers of his People yet so that it 's true in some sort of the whole Church that it 's a City and a City on an Hill And the Author of that imperfect Work upon Saint Matthews Gospel among Saint Chrysostoms Works observes this Resemblance to hold in sundry Particulars Civitas est Ecclesia Sanctorum The City says he is the Church of Saints 1. A City consists of Citizens And the Citizens of this City are all the Faithful Cives omnes fideles Turres ejus Prophetae sicut enim de turribus jacula contra omnes hostes jactantur sic de libris propheticis contra vanas Gentilium fabulas contra insanas haeriticorum disputationes salutaria veritatis proponuntur exempla Portae ejus sunt Apostoli quia per illos totus populus intrat ad fidem Muri ejus sunt doctores de quibus dicit propheta Isa 60.10 filii alienigenarum aedificabunt muros tuos quia ex Gentibus vocati facti sunt sacerdotes Ecclesiae gubernatores Sicut muri enim omnem Gentilium haereticorum impetum ipsi suscipiunt qui tanquam arietibus quibusdam sic assiduis persecutionibus feriunt clerum i. e. murum Ecclesiae Haec ergo civitas posita est super montem i. e. Apostoli prophetae caeterique doctores fideles aedificati in Christo Mons enim Christus est de quo propheta dicit Dan. 2.35 implevit universam terram Chrysost Comment in N. Test To. 2. hom 10. and so Saint Paul of the Ephesians having embraced the faith of Christ saies that they were fellow-Citizens of the Saints Eph. 2. Vers 19. Citizens then they
set our selves to the work We are builders by our office let us be building up the house of God and let it not discourage us that there is great opposition made and like to be made against this building but accept we of that encouragement Vp and be doing and the Lord shall be with you 3. Every house well built hath a Foundation and so hath the Church its Foundation and that is Christ 1 Cor. 3.11 Other Foundation saies the Apostle can no man lay then that which is laid which is Jesus Christ But of this before In aedificio lapis lapidem portat quia lapis super lapidem ponitur qui portat alium portatur ab altero Sic in sancta Ecclesia unusquisque portat alium portatur ab alio Super Ezech. l. 2. hom 13. 4. In a Building as Gregory the great well observes one stone bears another because one stone is laid upon another and that stone which bears one is born of another So in the holy Church every one both bears another and is born of another As then we desire to approve our selves to be indeed parts of this spiritual Fabrick let us thus carry our selves according to that charge of the Apostle bear ye one anothers burden Gal. 6.2 wherein we are stronger then others let us bear the infirmities of the weak if we have more knowledge then others bear with their ignorance if we be more settled in a right and sound judgment bear with them who are in any error through seduction if we have more command of our Passions bear with the frowardnesse and waywardness of others not to let them alone in their infirmities to be mastered by them but seek to recover them yet not dealing rigidly with them G l. 6.1 nor condemning and censuring them as castawaies but with a spirit of meeknesse having compassion of them as the Apostle advises yea hear we the Apostle Jude 22. we that are strong ought to bear the infirmities of the weak he doth not speak of it as a businesse of conveniency Rom. 15.1 but as of a duty of absolute necessity There was a time when we our selves were as weak as any others and then others were fain to bear with us being therefore become strong let us now bear with the infirmities of the weak yea as strong as any of us are we are yet prone now and then to bewray such weaknesse that we shall stand in need to desire others to bear with us therefore we are also to bear with the infirmites of others for this is the law of equity propounded by our Saviour What ye would that others should do to you Matth. 7.12 do ye also the same to them yea as the Apostle saies thus doing we shall fulfil the law of Christ Gal. 6.2 even the law of charity for of this the Apostle saies 1 Cor. 13.4 7 that it suffers long and beares all things 5. The resemblance between the Church and an house holds in the use of both An house is built for some man to dwell in and the Church is built for God to dwell in it ye are built saies the Apostle for an habitation of God by his spirit Eph. 3.22 Psal 132.13 14. And so saies the Psalmist of Sion The Lord hath chosen Sion and hath desired it for his habitation This is my rest for ever here I will dwell c. See here the great dignity of the Church and of all godly Christians the members of the Church in that they are built up to be an habitation for God to dwell in who is infinitely greater for glory and majesty then all the greatest Potentates of the earth And yet in the entertainment of one of them were it but for a day yea for an hour we would judge our houses not a little graced how then are we graced in that the great God who is higher then the highest hath made choice of us to be his dwelling place in which he will delight to abide for ever Jerusalem was the glory of the world in regard of that famous Temple in which God himself was specially present and no lesse are Christians glorious creatures in whom God dwels so constantly It was the glory of Benjamin Deut. 33.12 that the God of glory dwelt between his shoulders how then is it the glory of Christians that this glorious God dwels in their hearts It must needs then be granted that Christians are glorious creatures and that it may truly be said of them as the Psalmist saies of Sion Psal 37 3 Glorious things are spoken of thee See here also how ill the enemies of the Church provide for themselves for it is the dwelling place of the great God and shall they go unpunisht think we that act violence against it A King being resident in his Pallace if any shall presume to cast dirt on the walls of it or throw stones at the windowes of it to break them its like to cost them dear if they be known how much more will this God avenge the quarrel and right the wrongs done to his Church We hear what Saint Paul saies 1 Cor. 3.17 If any man defiles the Temple of God him will God destroy and no marvel for the same Apostle saies 2 Thess 1.6 It s a righteous thing with God to recompence tribulation to them that trouble you And Joshua could say to Achan Josh 7.26 Why hast thou troubled us God shall trouble thee Nor let any such think to pass hood-winked and so to carry the business as if the wrong done or the wrong-doer should be unknown for the Psalmist can say to God Psal 10.14 Thou beholdest mischief and spight to requite it with thy hand Heb 4.13 And the Apostle can say All things are naked and open to the eyes of him with whom we have to do Ezek. 25.12 13. If Edom speakes against the mountains of Israel saying They are laid waste they are given me to consume God saies I have heard them And it s no less true of acts of violence and the actors of them against the Church that God sees them And hence we may see and learn our duty in three particulars 1. Let us prepare our selves for the receiving of this holy God to dwell in our hearts Accept of the counsel of the Prophet to Jerusalem Jer. 4.14 Wash thy heart from wickednesse God is incomparably holy 1 Sam. 2.2 There is none holy as the Lord He is glorious in holiness Exod. 15.11 Therefore it s most true that the Psalmist saies Holiness becomes thy house O Lord for ever A sober man cannot endure to enter into a Brothel-house nor a neat man to come into a filthy house and can we think that God will be received into an heart uncleansed Hear we how Saint Austin urges this duty If I saies he a mean frail man should promise to come to your house