CHRIST and the CHURCH: OR PARALLELS, IN THREE BOOKS. In the first ye have the Harmony between Christ and the foregoing Types, by which he was foreshadowed in the Old Testament, both Persons and Things. In the second the Agreement between Christ and other Things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the Agreement between the Church and the Types, by which it was foreshadowed in the Old Testament; and other Resemblances, by which it is set forth in the holy Scriptures. By HENRY VIRTUE, M. A. Rector of Alhallows Hony-lane. Joh. 19 30. It is finished. Joh. 4.26. I, that speak unto thee, am he. Col. 3.11. Christ is all, and in all. Ecce elementa concutiuntur, quia Dominus paetiebatur ipsorum, Matth. 27.45, 51. Caeterum, adversario laeso, coelum luminibus floruisset, magis Sol radiis insultasset magis dies stetisset, libenter spectans in patibulo pendentem Christum Mar●ionis. Tertul. count. Marc. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Christus tibi factus est omnia, vestimentum, mensa, domus, radix, amicus, sponsus, frater, pater, caput. Chrys. to. 1. hom. 21. Cateches. ad illuminandoes. London, Printed by Tho. Roycroft, 1659. TO THE RIGHT WORSHIPFUL, MY HONOURED PATRONS, THE Aldermen, Master, Wardens, and Assistants of the Right Worshipful Company of the Grocers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My ever Honoured Patrons. I Have more than once made my addresses to your worthy Society, by way of Petition, and never departed from you without satisfaction to my requests. Give me leave now to make my address to you by way of gratitude. In testimony whereof I make bold to present you with some fruit of my Studies. Having observed, in search of Divines, Ancient and Modern, many comparisons between our dear Saviour and the Types, by which he was fore-signified to the Church of the old Testament, and the clearing also of other resemblances, by which in the old or new Testament he is set forth, it came into my mind, to make them Public: And, acquainting some of my Brethren with my thoughts in this kind, I was much encouraged by them in this my purpose; They judging it of singular use, both to Demonstrate against the Jews, Jesus of Nazareth to be the true Messiah foretold by the Prophets, and also to set forth the usefulness of Christ, and so to stir up men, both earnestly to desire him, and to be seriously thankful for him: Besides the help that it might afford to younger Preachers, which (in their apprehensions) would be much: Upon this encouragement I resolved to set myself to the business. And this was my first intention: yet, Christ being the Head and Husband of the Church, and the Church the Body and Spouse of Christ, I thought it fit in the Third Book to acquaint the World with the Comparisons, which in reading I had observed between the Church and the Types of it, and other resemblances, by which it is set forth in Scripture, which also, I hope, that by reading, ye shall find not unuseful. But there was yet one rub in my way, and that is the complaint of Saint Paul, Phil. 2. that all men seek their own, and not the things, that are Jesus Christ's: And even those also, that should be, as Midwives, to help forward such Births, even these, among the rest, I find sick of this disease, in which respect They will not undertake the Publishing of any man's Labours, though never so useful, except They may be sure to be great gainers by it; whence it is, that the World is deprived of many Monuments of Learning and Piety, which otherwise we might have. But this difficulty I was willing to leap over, choosing rather to Publish it (at least for so many Copies, as I desired to have Printed) upon my own account, and at my own charge, rather than to deprive any of any help (how little soever it might be) which (at least in the apprehension of some of my Brethren) this Treatise might afford unto them: especially having withal this advantage by it, namely, an opportunity to leave a Public Record, both of your Love to me, and of my Thankfulness to you. One thing I shall desire of you, that if in reading, you shall find any fault by which the sense may be obscured, you would be pleased to look to the end of the Treatise, where you shall find the faults Corrected. I have no more to say, but only to desire your favourable acceptance of my weak endeavours, and to believe, that I am, (as indeed I am) From my Study, March, 1658/9. Your faithful servant in our Common Saviour. HENRY VIRTUE. The names of the Authors cited in this Treatise. A Insworth Ambrose Arnobius Athanasius Augustinus Author operis imperfecti in Matthaeum Basilius magnus Basilius Seleucia Bernardus Beza Brightmannus Broughton Bucanus Bullingerus Calvinus Cartwrightus Chrysostomus Cicero Clemens Alexandrinus Ferus Fulgentius Googe Goulartius Gregorius Magnus Gregor. Nazianzenus Gregor. Nyssenus Herodotus Hieronymus Hilarius Pictaviensis Homerus Horatius Jansenius Iraenaeus Junius Justinus Martyr Lactantius Lubbertus Lutherus Macarius Aegyptius Marloratus Mason Seb. Meyer Mollerus Paraeus Pemble Prosper Aquitanicus Ribera Rivetus Rollocus Sadeel Scarpius Scultetus Sibs Simlerus Simsonus Tertullianus Theodoretus Tremellius Vsserius Weemse Whitakerus Winclemannus Wotton Xenophon Zanchius Zuinglius. A brief Survey of the whole Treatise. LIB. I. Christ compared with TYPES PERSONAL. Adam, Pag. 2 Abel Pag. 6 Seth Pag. 6 Lamech Pag. 6 Henoth Pag. 7 Methuselah Pag. 7 Noah Pag. 8 Melchisedech Pag. 8 Isaac Pag. 10 Jacob Pag. 12 Judah Pag. 14 Joseph Pag. 14 Moses Pag. 26 Aaron Pag. 35 The high Priest Pag. 39 Joshua Pag. 41 Jephte Pag. 43 Samson Pag. 45 David Pag. 55 Solomon Pag. 60 Elisha Pag. 63 Jonah Pag. 65 Cyrus Pag. 70 Zerobabel Pag. 73 REAL. Noah's Ark Pag. 75 Paschal Lamb Pag. 75 Manna Pag. 91 Holy place Pag. 99 Shewbread Pag. 99 The second Veil Pag. 101 Altar of offering Pag. 103 The golden Censer Pag. 104 The Ark of the Covenant Pag. 105 Aaron's rod. Pag. 108 The Mercy seat Pag. 109 The red Heifer Pag. 111 The brazen Serpent Pag. 118 The Temple Pag. 125 Hence three Corollaries. 1. The rule of godliness always the same, p 126. 2. The rule of godliness is diversely administered, p. 150. 3. Christ is the Messiah foretold by the Prophets, p. 146. Christ set forth by other resemblances. LIB. II. Bread and Wine Pag. 161 Branch. Pag. 171 Christians Pag. 174 Door Pag. 185 Eagle Pag. 191 Foundation Pag. 192 Grain of Mustardseed Pag. 206 Head Pag. 216 Hen Pag. 233 Husband Pag. 241 Lamb Pag. 254 Light Pag. 264 Lilly Pag. 272 Lion Pag. 274 Physician Pag. 280 Shepherd Pag. 288 Stone Pag. 299 Sun Pag. 307 Vine Pag. 312 Way Pag. 327 Word Pag. 327 Worm Pag. 337 And the Church LIB. III. Compared with Types. Set out by other resemblances. Noah's Ark Pag. 342 Tabernacle Pag. 351 Golden Candlestick Pag. 356 Ruth Pag. 365 Body Pag. 369 City on an Hill Pag. 380 Dove Pag. 385 Hill Pag. 390 House Pag. 394 Moon Pag 407 Mother Pag. 417 Sheep Pag. 420 Threshing floor and Winepress Pag. 426 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, PARALLELS. In which is showed How the Types of Christ and the Church, and the Resemblances by which they are set forth in Scripture, are made good and fulfilled in Christ and the Church, and how Christ and his Church do answer them all. LIB. I. CHAP. I. IT being my intent to represent to the World, for their benefit, a Comparison between Christ the Head of the Church; and the Church, the Mystical Body of Christ, and the Types by which they are severally fore-signified in the Old Testament, or the Resemblances by which they are set forth either in the Old or New Testament; I shall (as there is just cause) speak first of Christ the Head, and afterwards of the Church his Mystical Body. And, for that which concerns Christ, I shall endeavour to show the proportion, first, between Christ and the Types, by which he was fore-signified to the Jewish Church; and then between Him and the Similitudes and Resemblances, by which he is set forth in Scripture. The Types of Christ were either Persons or Things. The Persons are divers, which I shall lay down in order. CHAP. II. THe Persons, which I find noted as Types of Christ, either in the ancient Fathers and Doctors of the Church, or in our Modern Divines, either Foreign, or of our own Church, were either such, as lived before the Law, or under the Law. Of those that were before the Law, take this account. Adam, the Protoplast, the first man, and Christ, the second Adam, compared. Adam is by the Apostle acknowledged to be a Type of Christ, for so he says plainly, That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5.14. the figure of him that was to come, that is, of Christ, in that, as Adam communicated his Offence, and the fruits of it to all, that come from him in the way of ordinary generation, so Christ communicates his Obedience, and the fruits of it unto all, that come from him in the way of Spiritual Regeneration. And so the Apostle proceeds to manifest it in many particulars: for he adds; Verse 18. As by the Offence of one, Judgement came upon all men to Condemnation; so by the Righteousness of one, the free Gift came upon all men unto Justification of Life: And, Verse 19 As by one man's Disobedience many were made sinners, so by the Obedience of one shall many be made righteous. Elsewhere also doth the Apostle thus make the Comparison; As by Adam all dye, 1 Cor. 15.22. so by Christ shall all be made alive. And so doth St. Austin make the Comparison; Sicut in regno mortis nemo sine Adam, ita in regno vitae nemo sine Christo: Sicut per Adam omnes injusti, sic per Christum omnes justi homines: Sicut per Adam omnes mortales in poena facti sunt filii seculi, ita per Christum omnes immortales in gratia facti sunt filii Dei. Ep. 157. ad Optat. Milevit. in appendice operum Hieronymi. As none are under the Kingdom of Death without Adam, so none are in the Kingdom of Life without christ: As by Adam all are unrighteous, so by Christ all are righteous: As by Adam all men were made mortal by way of punishment, so by Christ all the Children of God are graciously made immortal. Prosper, from St. Austin, doth somewhat otherwise follow the Comparison: Adam slept, that Eve might be made: Christ died, Dormivit Adam, ut fiat Eva: Moritur Christus, ut fiat Ecclesia. Dormiente Adam, fit Eva de latere: Mortuo Christo, lancea perforatur latus, unde profluant Sacramenta, quibus formetur Ecclesia. Prosp. sent. ex August. sent. 329. that the Church might be made. Adam sleeping, Eve was made out of his side: Christ being dead, his side was opened with the Spear, whence issued the Sacraments, of which the Church is form. Hear him again: Ex latere Adae dormientis formatur Eva, ex latore Christi in cruse pendentis formanda fuit Ecclesia. De promise. & praedict. Dei, part. 1. cap. 1. Out of the side of Adam, Eve was form: and out of the side of Christ hanging on the Cross, the Church was to be form. This way also doth Gregory the Great make the Comparison, in these words: Adam sleeping, Eve is brought forth: Adam dormiente, producitur Eva: sic moriente Christo, formatur Ecclesia. In Ezech. lib. 1. cap. 6. so Christ dying, the Church is form. And this allusion doth learned Zinchy follow at large in his Treatise of the Spiritual Marriage between Christ and his Church. And, among our own Divines, Dr. Maxey, in his Sermon of Man's Excellency, among his printed Sermons, p. 417. etc. Broughton makes the Comparison between Christ and Adam in many particulars: The Stories of the Fathers from Adam to joseph, p. 33. The first Adam was made a Soul having life, of Earth earthy: and therefore by the Earthly one came Disobedience, Sin, Judgement, Condemnation, Death. The second Adam was made a Spirit, giving life, from Heaven heavenly; and therefore by the Heavenly One came Obedience, Grace, Forgiveness, Justification, Life. Adam was made the sixth day, and did eat of the forbidden Tree the sixth hour. Christ reforming Man, and healing the Fall, is fastened to the Tree the sixth day, and the sixth hour. Adam was made a man without a Father, made not inferior to the Angels, and lost all. Christ was made man without a Father, made lower than the Angels, is crowned with Glory, and all the Angels worship him. Adam was tempted; Christ was tempted. Adam lost Salvation at the time of eating: Christ brought Salvation to all at the time of eating. Adam was made Ruler of the World, and lost it: Christ was made Ruler of the World, and did hold it. Adam did fall in the Garden: Christ went into a garden to recover Adam's fall in the garden. Adam's soul was in darkness from the sixth, till the ninth hour. Christ, when he suffered, caused darkness to cover the whole earth from the sixth, to the ninth hour. Adam, by breaking one commandment, lost all: Christ, by fulfilling all the commandments brought life to all. Adam was called to account at the ninth hour: Christ at the ninth hour gives up the ghost, and goes to give account to his Father. Adam was debarred of the tree of life: Christ is the true tree of life. Adam was driven out of Paradise: Christ on that day opened Paradise to the poor thief. Adam was the head of his wife: Christ is the head of his Church. Adam was a King, a Prophet, and a Sacrificer: Christ was a King, a Prophet, and a Sacrificer. Adam lived 1000 years, wanting 70: Christ was born 70 years before 4000 Zanchy doth in two things note the parallel between Christ and Adam. 1. 1. Creatus est Adam die sexto: sic in sexta aetate, in plenitudine temporum, missus est Filius Dei, qui factus est homo, & sub lege, ut nos a peccato & morte liberaret. Adam was created on the sixth day, so in the sixth Age, in the fullness of Time, the Son of God was sent, who was made man, and under the Law, that he might free us from sin and from death. 2. Post creatum Adamum die sexto secutum est Sabbatum, quo Deus quievit ab operibus suis: sic post missum Christum hac sexta aetate, nullus praeterea Servator expectatur: novissime enim per Filium locutus est, Heb. 1.2. sed Sabbatum aeternum expectandum est. De Create. part 3. l. 1. c. 1. p. 605. 2. After Adam, created on the sixth day, followed the Sabbath in which God rested from his works; so after Christ, sent in the sixth Age, no other Saviour is to be looked for: for now in the last days he hath spoken by his Son, Heb. 1.2. but an Eternal Sabbath is to be expected by us. CHAP. III. Christ and Abel compared. OF this hear S. Austin. Abel, the younger brother was slain by his elder brother, Occiditur Abel minor natu à fratre majore natu, Christus occiditur, caput populi minoris natu, à populo Judaeorum, majori natu: ille in Campo iste in monte Calvariae, contr. Faust. Manich. l. 12. c. 9 namely Cain, and Christ, the head of the younger people, namely the Gentiles, was slain by the elder people, the Jews: Abel in the field, Christ in the mount Calvary. And a little after he adds. The voice of the blood of Abel cried to God from the earth, Vox sanguinis Abelis ad Deum de terra Clamavit, habet & magnam vocem sanguis Christi. Maledictus est Cain à terra, & maledictus est populus Judaeorum infidelis ab Ecclesia, Ibid. c. 11. and the blood of Christ hath a loud voice. Cain was cursed from the earth, and the incredulous people of the Jews is cursed from the Church. Christ and Seth. The story of the Fathers, etc. p. 43. Broughton makes the comparison thus. The name Seth, signifies foundation: and Christ is the rock, and sure foundation of his Church. Seth was begot in the image of his father Adam, and Christ is the very character of his father's person. Heb. 1.3. The story of the Fathers, etc. p. 49. Christ and Lamech: not that Lamech, that was of cain's family, but another of that name, who was of Seths' house: of a far different nature. Broughton makes the comparison thus. His name signifies, stricken or heart-wounded. And he was so called, in respect of some inward sorrow, that he should bear for the afflictions of the sword. And Christ was both outwardly stricken and inwardly wounded. Outwardly, when in the open Hall he was buffeted, scourged, and spit at; and upon the Cross, pierced both hands, feet, and sides. Inwardly when he was reviled with blasphemous speeches at his death, and when, instead of drink to comfort him, they gave him gall and myrrh mingled together: but most especially when his guiltless soul did suffer torments, to redeem our guilty souls from the trial of Satan. Christ and Henoch. Broughton makes the parallel thus. The history of the Fathers, etc. p. 54. Henoch was a Prophet, for he prophesied of the destruction of the world by the flood; and Christ was a Prophet, and prophesied of the destruction of the world. Henoch walked with God; and Christ did the will of his Father: The days of Henoch were as the days of the Sun, 365 years, according to the days of the year, a day for a year. And Christ is the bright Sun of justice, whose days are as the days of the Sun. Christ and Methuselah. Broughton makes Methuselah a type of Christ in regard of his name. The name, The history of the Fathers, etc. p. 65. Methuselah signifies spoile-death, or spear-death. And Christ both died, Rom. 14.9. and risen again, and revived, that he might be Lord of quick and dead. And, he suffered death, Heb. 2.14. that by his death he might overcome him, that had the power of death. Christ and Noah. Sicut No, sic Christus bibit de vinea sua illum calicem, qui transire non potuit: dormiit in passione sua, & ita nudabatur carnis mortalis infirmitas. Contr. Faust. Manich. l. 12. c. 24. Of this hear St. Austin also: As Noah, so Christ drunk of his Vineyard that Cup, which could not pass by him; and so the infirmity of his mortal body was discovered. The History of the Fathers, etc. p. 56 Broughton thus compares Christ and Noah: Noah was a Preacher of Righteousness; and Christ was the true Preacher of Righteousness, Dan. 9 Noah found grace before God; and Christ grew in favour with God and man, Luke 2. Noah was a King, Prophet, and Sacrificer; and so was Christ. CHAP. IU. HItherto I have set before you the Types of Christ that lived before the Flood; now follow those that lived after the Flood, before the giving of the Law upon Mount Sinai. Christ and Melchisedech. It is plain, that the Scripture makes Melchisedech a Type of Christ: for both it was in the Old Testament foretold, that Christ should be a Priest after the order of Melchisedech; Psa. 110.4. and our blessed Apostle, noting the accomplishment of that Prophecy, Heb. 6.20 Heb. 7.1, 3, 4. affirms, That he was made a Priest after the order of Melchisedech: and then he proceeds in many words to set out and describe this Melchisedech: from whence many of the Divines of the Reformed Church have taken knowledge of many resemblances between Christ and Melchisedech. Among the rest, Goulartius takes knowledge of these. Melchisedech was both King and Priest; Melchisedech fuit Rex & sacerdos, talis revera est Christus unus: fuit Rex pacis & justitiae: Talis est Christus unus revera. Proponitur Melchisedech spectandus, ut principio & fine carens, cum nec pater, nec mater, nec majores, nec mors ejus describantur: talis revera est silius Dei, sacerdos nimirum aeternus: quatenus Deus, sine matre ineffabiliter genitus: quatenus homo, sine Patre, ineffabiliter conceptus. Melchisedech, ratione sacerdotii, fuit ipso Abrahaemo superior, utpote quem decimavit, & cui, ut sacerdos, benedixit: talis revera est Christus, a quo pendet ipsius Abrahami & omnium credentium sanctificatio, atque adeo quem, ut omnium autorem, colere & venerari omnes debent, An. in Cypr. p. 182. col. 2. Sicut ille Abrahae milites refecit, ita Dominus, relinquendo Sacramentum coenae, Dei Patris exercitum, Ecclesiam, inquam, suam perpetuo restaurat. Annot. in Cypr. p. 505. col. 2. init. and such indeed is Christ alone. He was King of Peace and Righteousness; such indeed is Christ alone. Melchisedeck is set out to be considered as greater than Abraham, in respect of his Priesthood, as receiving Tithes of him, and as a Priest, blessing him: such indeed is Christ, upon whom depends the sanctification of Abraham himself, and of all believers, and to whom, in this respect, all own Worship and Veneration, as the author of all. The same Author elsewhere adds. As he, that is, Melchisedech, refreshed the Soldiers of Abraham, so Christ doth perpetually refresh the Army of God the Father, that is, his Church, by leaving the Sacrament of the Lords Supper for their constant use. And of all the foregoing particulars our learned Mason, sometimes Archdeacon of Norfolk takes notice. De Minister. Anglic. p. 567. lin. ult. CHAP. V Christ and Isaac. OF this hear the Author of that imperfect work upon St. Mathews Gospel, among the Commentaris of St. chrysostom upon the new Testament, where he doth make them to agree in three things. Sicut Isaac, desperantibus jam parentibus, in ultima senectute donatus est laetitia suis, sic & noster Isaac in novissimo seculo productus est gaudium cunctis, Luk. 2.10, 11. Sed iste per virginem, ille de anu; ambo praeter spem naturae: ille, postquam mater ejus parere posse cessaverat: iste, priusquam mater ejus parere posse coepisset. Sicut ille ligna portavit, ubi fuerat incendendus; sic & iste lignum portavit, ubi fuerat crucifigendus: Sicut ille non restitit Abrahae, cum eum occidere vellet: Sic & iste non contradixit Patri, sed paratus respondit: Non sicut ego volo, sed sicut tu vis Math. 26.39 Hom. 1. 1 As Isaac, his parents being now past hope, in extreme old age, was given, as a matter of joy to all his friends: so our Isaac (namely Christ) was brought forth in the last Age of the world, an occasion of joy to all nations, as it is foretold, Luk. 2.10, 11. Christ indeed by a Virgin, Isaac of an old woman, but both beyond the hope of nature: Isaac, after his mother's power to bring forth had ceased, Christ, before his mother began to be able to bring forth. 2. As Isaak carried the wood, on which he was to be Sacrificed; so did Christ carry the Cross, on which he was to be crucified. 3. As Isaac withstood not his father, when he would kill him, so neither did our b●●ssed Saviour contradict his Father, but readily answered, N●t as I will, but as thou wilt, Math. 26 39 Quis alius, in Isaac, lignum sibi or tabat ad victimam, nisi qui crucem sibi ad passionem ipse portabat? contra Faust. Manich. lib. 12. c. 25. And the second of these particulars is mentioned by St. Austin. Who else in Isaac did bear the wood, which was to burn him, as the sacrifice, but he that did afterwards bear the cross, on which he was afterward to suffer death? And Prosper excellently enlarges himself about this. ' Abraham (says he) saw the day of the Passion of the Son of God figured in his own son, Diem passionis filii Dei in filio suo figuratum vidit Abraham: quod unico filio non pepercit, quod velut ad aram crucis triduo cum in sonti victima convolavit, quod patience & sine voce, similis agno coram tondente se filius Patri, ut percuteret, pia colla praebuit: quod se ligno, quod pertaverat ipse, suspendi Isaac non reluctatus est; quoth aries cornibus in vepre detentus, spinis coronatum Christum ostendeus, pro Isaac immolandus apparuit: quod ideo Isaac immolatus non est, quia resurrectio filio Dei servata est: de promise. & predication. part. 1. c. 17. in that he spared not his only Son, in that he took a three day's journey to the altar of the cross with his harmless sacrifice: in that his son did patiently and without any crying out, give his obedient throat to his father, ready now to give the fatal stroke, being like the sheep before the shearer: and that Isaac withstood not the binding of himself to the wood, which himself had carried. That the Ram, held in the Bush by his horns, foreshowing Christ crowned with thorns, was offered up in stead of Isaac, so that Isaac was not offered up in sacrifice, because the son of God was presently to rise again. And then the learned Father concludes all in these words. All these things, Haec omnia credens Abraham videre meruit per figuram, quae nos per gratiam impleta esse cognoscimus. Abraham believing, saw in a figure, which we by Grace know to be accomplished. Gregory the Great mentions also Isaac, Isaac ad immolandum ducitur, & ligna portat, arae supponitur, & vivit, sic Christus ad Passionem ducitur, lignum sibi crucis ipse portavit, sicque in sacrificio pro nobis ex humanitate mortuus est, ut tamen maneret ex divinitate immortalis. In Ezek. l. 1. hom. 6. as a type of Christ in these words, Isaac; is led forth to be sacrificed, he carries the wood, he is laid upon the Altar (nay (I may add) his father's hand, furnished with a slaughtering knife is stretched out to give the fatal stroke) and yet Isaac's life is spared: so Christ is led out to his Passion, carries the wood of his own Cross, and so by death was sacrificed for us, as he was man, that yet, as he is God he remained immortal. The history of the Fathers, etc. p. 113. Broughton makes the comparison to stand thus between Christ and Isaac. Abraham offered his son Isaac upon the Altar, Jam. 2. And God did not spare his own son, Rom. 8.32. but gave him to death for us all. Isaac was bound, and Christ was bound. Isaac, after three days, was given up to death, and after a sort revived to life: And Christ, having suffered death, risen again the third day. CHAP. VI Christ and Jacob. HEar Justin Martyr. ' Jacob served Laban for the speckled and spotted . And Christ served an hard service even until the cross for divers men of all sorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dial. cum Triph. Judaeo. setting them at liberty by his blood and the mystery of the Cross. Jacob in nativitate ejus apprehendit calcaneum fratris sui, & Jacob vocatus est, i. e. supplantator, luctans, & vincens. & ad hoc nascebatur Dominus sicut legimus, exivit vincens & ut vinceret. Advers. haeres. l. 4. c. 38. Hear Irenaeus, jacob laid hold on his brother's heel in his birth and therefore he was called jacob, i. e. a supplanter, striving and overcoming, as we read it said of him, he went out conquering and to conquer, Rev. 6.2. And a little after, jacob got the birthright, Primogenita accepit Jacob, cum ea vituperabat frater ejus, & junior populus Christum primogenitum accepit, cum eum repulit populus aetate provectior, dicens, Non habemus Regem nisi Caesarem. ibid. Omnia fecit Jacob, propter juniorem, quae praefigurabat Ecclesiam, propter quam omnia sustinuit Christus. Ibid. when his brother despised it, and the younger people received Christ the first born, when the elder people refused him; saying, We have no King but Caesar, joh. 1. And a little after, ' jacob did all his service for the younger sister, which prefigured the Church, for whom Christ did undergo all his Passion. Hear St. Austin. Quomodo Christus venturus erat in mundum, ut jungeretur Ecclesiae, in beato Jacob hoc praefiguratum erat, quando in regionem longinquam peregrinaretur, ut conjugium sortiretur. Primo vidit Rachel ad puteum, & ad aquam Baptismi Christus inventurus erat Ecclesiam. Quod in illa peregrinatione duas uxores Jacob accepit, duos populos praefigurabat, Judaeorum & Gentium. De Temp. ser. 80. How Christ was to come into the world, to be married to his Church, it was prefigured in blessed jacob, travelling into a far Country to seek a wife. Jacob first saw Rachel at the well; and at the water of Baptism Christ was to find his Church. And this, that Jacob in that journey took two wives, did prefigure two people, namely of the Jews and of the Gentiles. Sicut Jacob duodecim filios genuit, sic & noster Jacob duodecim Apostolos genuit, in spiritu, non in carne: verbo, non sanguine. Sicut ille cum suis duodecim in Aegyptum descendit, ut multiplicaretur; sic Christus cum suis duodecim discipulis descendit, & multiplicatus est per totum mundum. Sicut ille descendit, ut medullam Aegypti manducaret. Sic Christus in istum intravit mundum, ut medullam hujus mundi manducaret, i. e. sibi acquireret: medulla enim hujus mundi sunt homines sancti hom. 1. Finally, hear the Author of that imperfect work upon St. Matthews Gospel. As Jacob had twelve sons, so our Jacob had twelve Apostles, begotten not after the flesh, but after the spirit. And as he with his twelve sons descended into Egypt, there to be multiplied, so Christ, with his 12. disciples descended, and was multiplied in the whole world. And as he went down to eat the marrow of Egypt, so Christ came into this world, to eat the marrow of the world, namely, that he might gain it to himself: for the marrow of this world, are holy men. Christ and Judah the son of Jacob. Hear the author of that imperfect work upon St. Matthews Gospel. Judah is interpreted a confessor, and Christ was to be a confessor to his Father; for so he says. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Father I confess to thee, Judas interpretatur confessor, & Christus confessor Patris futurus, Math. 11.25. & sicut ille meretrici conjunctus erat, sic Christus Ecclesiae meretrici ex Gentibus se conjunxit: & sicut ille meretrici dedit virgam & annulum, sic Christus Ecclesiae: pro conjunctionis mercede dedit virgam crucis & annulum spiritus sancti per baptismum, hom. 1. or as it's Translated in our Books, I thank thee, (Matth. 11.25.) And as Judah joined himself to an harlot, and gave her his staff and his ring, so Christ joined himself to the Church of the Gentiles, once an Harlot; and gave her for her reward, the staff or rod of the Cross, and the Ring of the Holy Ghost by Baptism. CHAP. VII. Christ and Joseph the son of Jacob. HEar Tertullian. Joseph died prefigure Christ, Joseph Christum figurabat, quod à fratribus venundatus sit in Aegyptum, sic Christus a fratribus venundatus, à Juda cum proditur. Contr. Jud. in that he was sold by his brethren into Egypt, so Christ was sold by his brethren, being betrayed by Judas. Hear Arnobius. As Joseph helped the Israelites, in the time of famine, who was sold, who being sold, Sicut Israel famem passuris Joseph succurrit, qui venditus est, qui postquam venditus est, ad regnum ascendit & fame perituris aliquantis gentibus & patriis frumentatione repesita caute succurrit: ita venditus à Juda Christus in triumpho crucis exaltatus est, ante quidem passus falsam testem synagogam, sicut Joseph dominam meretricem. Post haec exurgens à mortuis regnum accepit, & fame perituris bis mille generationibus, appertis horreiss, succurrit, non solum eis speciem frumenti, sed & vini & olei administrans. Erudiit Joseph principes ejus, etc. sic, Christus Apostolos. In Psal. 105. risen at last to a Kingdom, and relieved many Nations and Countries ready to perish with famine: so Christ, being sold by Judas, was exalted on the Cross, having been first falsely accused by the Synagogue as Joseph was by his wanton Mistress. After this rising from the dead, he received a Kingdom, and opening his treasures, relieved thousands of generations with corn, wine, and oil. And as Joseph instructed the Princes of Pharaoh and taught his Senator's wisdom, so Christ his Apostles. Hear St. Ambrose. Joseph is sent to his brethren: so Christ: His brethren said of him, Let us kill him: such words uttered they, that thought of that sacrilegious parricide, Matth. 21.38. Joseph Missus ad fratres, sic Christus: dixerunt de Joseph fratres, Occidamus eum. Nun haec verba dicebant qui de parricidali sacriligio cogitabant? Matth. 21.38. Addiderunt fratres, Et videamus, quid proderunt ei somnia sua: hoc de Joseph scriptum est, completum est de Christo quando Judaei dicebant in ejus passione, Si Rex Israel est, descendat de cruse; venditur Joseph Ismaelitis; venditur Christus odio habentibus Deum suum. Dixerunt, Manus nostrae non sint super eum: hoc Judaei in Domini Passione dixere, Joan. 18.31. Exutus est Joseph tunica, Christus tunica, hoc est, carne, quam assumpsit, exutus est. To. 4. de S. Joseph. cap. 3. This is the heir, come let us kill him. His brethren added, And let us see what will become of his dreams. This is written of Joseph, it was accomplished in Christ, when the Jews said in his Passion; If he be the King of Israel, let him come down from the Cross. Joseph was sold to the Ishmaelites, so Christ was sold to them that hated their God. They said, let not our hands be upon him: and thus the jews said in the Lord's Passion, joh. 18.31. It's not lawful for us to put any man to death. Joseph was stripped of his coat, And so Christ was stripped of his coat, that is, of his flesh, which he had assumed: yea, and according to the letter, of his garments, when they would crucify him. And afterwards the same Father adds. joseph opened his storehouses, so Christ opened his hidden treasuers of wisdom and knowledge of heavenly mysteries that none might want food. Aperuit Joseph horrea, sic Christus mysteriorum coelestium thesauros scientiae & sapientiae absconditos patefecit, ut nulli alimenta deessent. Vendidit autem Christus non paucis in Judaea, sed vendebat omnibus ut ab omnibus crederetur; & omnes regiones venerunt in Aegyptum ad Joseph emere. Ejusd. lib. c. 7. Nor did Christ sell to a few in judaea, but he sold to all, that all might believe in him; as all Countries came into Egypt to joseph, to buy corn, and he sold to them all. Hear St. Austin. Ioseph's brethren, selling him, did cast him from them, but, Fratres vendentes Joseph abjecerunt, & cum fame tribularentur, ad opem illius confugiunt, to. 4. quaest. super libr. Judic. sic, qui abjecerunt Christum, ad cum rursus conversi, in to inveniunt salutem. when they were pressed with famine, they fly to his help: so they that rejected Christ, turning to him again, find salvation in him. And elsewhere the same Father. Joseph, Joseph, à fratribus persecutionem passus, ab alienis honoratur. Sic Christus, Judaeis persequentibus, à Gentibus clarificatus est, to. 4. de 83. quaestion. q. 58. persecuted by his brethren, is honoured by strangers: so Christ, the Jews persecuting him, is magnified by the Gentiles. And again elsewhere. Vivente Joseph, non referuntur crevisse filii Israel, sed postea quam mortuus est, germinaverunt: & haec in illo Joseph figu●ata sunt, in Christo completa: priusquam moreretur Joseph noster, scil. Christus, pauci in eum crediderunt: postquam autem mortuus est, & resurrexit, in universo mundo multiplicati sunt & crevere Israelitae, i. e. populi Christiani, Joh. 12.24 To. 16. de temp. ser. 84. While joseph lived, the children of Israel are not said to have increased in number, but after his death, they did mightily increase. This was a figure in joseph, but it was accomplished in Christ: while our joseph, namely Christ, lived on the earth, few believed on him, but after he was dead and risen again, the Israelites, that is, the Christian people, were exceedingly increased in the whole world, as he himself said. Except a corn of wheat fall into the earth and die, it remains alone, but if it die, it brings forth much fruit, Joh. 12.24. And afterwards, Ver. 32. if I be lifted up from the earth, I will ' draw all men to me. Ver. 33. And this, says the Evangelist, he spoke of his death. Hear St. chrysostom. As joseph went to his brethren to visit them, and they, neither regarding the Brotherhood nor the cause of his coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut Joseph ad Fratres abiit, invisens eos, et illi, nec fraternitatem, nec adventus causam reveriti sunt, sed primo quidem occidere voluerunt, postea autem vendiderunt barbaris: Ita et Dominus noster advenit, invisens genus humanum, et suscepta carne, dignatus fieri frater noster, sic advenit; sed ingrati Judaei animarum et corporum medicum occidere conati sunt, et opere complerunt animo suo decretam caedem, eumque crucifixerunt: et isti quidem apprehensum et cruci traditum occiderunt: illi autem consultabant quidem, sed opere, quod consulebant, non impleverunt; oportebat enim figuram minus habere, quam veritatem. To. 2. In. genes hom. 61. thought first of killing him, but afterwards sold him to barbarous people, so our Lord came to visit mankind, and having taken humane flesh upon him, so he came: but the unthankful Jews endeavoured to kill the Physician of souls and bodies, and did actually accomplish this intended murder: and these indeed, having apprehended him, and delivered him to be crucified, killed him: but those indeed consulted josephs' death, but did not actually accomplish it; for it was meet, that the type should have somewhat less, than the truth. And so the same Father elsewhere. Many things are found alike in joseph, and in our Lord. josephs' own brethren laid in wait for him, so our lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. multa similia in Joseph & in Domino reperiuntur. Joseph à propriis consanguineis suis insidiis appetebatur, sic Dominus. Joseph varia tunica exutus est, sic Dominus: Joseph Ismaelitis est venditus, sic Dominus à Juda Pharisaeis. Joseph, in vacuam cisternam injectus, ascendit illaesus: sic Dominus, in monumento novo sepultus, tertio die resurrexit. Joseph à fratribus agnitus est, & Dominus post resurrectionem discipulis est manifestatus. Joseph in carcere cum duobus Eunuchis inclusus, illis somnia declaravit, unus quidem à vulneribus devoratus est, alter in patriam suam restituitur: & Dominus, cum duobus latronibus crucifixus, incredulum quidem in escam Gehennae transmisit, fidelem autem paradisi civem constituit. Joseph a best is devoratus nunciatus est, &, tanquam Rex, praeconis voce renunciatus. Dominus tanquam homo, crucifixus est, &, tanquam Deus, glorificatus. To. 6. ser. de negat. Petri. Joseph was stripped of his particoloured coat so our Lord. joseph was sold to the Ishmaelites, so our Lord by judas to the Pharisees. joseph cast into an empty pit, came out unhurt; so our Lord, buried in a new sepulchre, risen again the third day. joseph was made known to his brethren, and our Lord, after his resurrection was made manifest to his disciples. joseph being in prison with Pharaohs two Officers, declared to them their dreams, hanging the one, and restoring the other to his Office: So our Lord being crucified with two malefactors, sent the incredulous one to hell, and made the believing thief a Citizen of Paradise. joseph was said to be devoured by some cruel beast, and was proclaimed, as a King. And our Lord was crucified as man, but glorified, as God. Finally, hear Prosper. jacob loved joseph: and God said of his Son, This is my beloved Son in whom I am well pleased, Matth. 3.17. Jacob diligebat Joseph: dicit & Deus de Filio, hic est filius meus dilectus, etc. somniavit Joseph somnium, narravitque fratribus suis. Putabam nos, ait, ligare gremia in campo: surrexit gremium meum, & erectum est: Conversa autem gremia vestra adoraverunt gremium meum. Hoc in Christo futurum praedixit idem Jacob in benedictione, quam acceperata Patre Judah, dicente, Adorabant te omnes filii Patris tui. Rursus, alia sacramenta vidit in somnio, & haec suis fratribus indicavit: quasi Sol, inquit, & Luna, & undecim stellae adorabant me: & de Joseph nostro, Domino Jesu Christo dicitur, per prophetam: Laudate eum Sol & Luna: landate eum omnes stellae & lumen. De praedict. Dei part. 1. c. 25. joseph dreamt a dream and told it his brethren, I thought, we were binding sheaves in the field, and my sheaf arose and stood up: and your sheaves did obeisance to mine, Gen. 37.7. This did jacob foretell to come to pass in Christ, while, blessing judah, he said, all thy father's children shall bow down unto thee, Gen. 49.8. Again, he saw other mysteries in a dream, which also he shown to his brethren, Gen. 37.9. Behold, I have dreamt another dream, and behold, the Sun, Moon, and eleven Stars made obeisance to me: and of our joseph, the Lord Jesus Christ it is said by the Prophet, Praise him, Sun and Moon; praise him, all ye stars of light, Psal. 148.3. The same Father goes on with the story and applies it unto Christ. joseph is sent to visit his brethren and the sheep, and our joseph said, I am not sent, Mittitur Joseph ad visitandos fratres ejus & oves. Dicit & noster joseph, Non sum missus, nisi ad oves, quae periere, domus Israel. Oderunt Joseph fratres ejus propter somnia ejus. Dicet & Christus de Iudaeis fratribus, Oderunt me gratis. Viso joseph, fratres ejus dixere, Ecce venit somniator, venite occidamus eum, etc. Haec in Evangelio illi dixere de filio. Hic est haeres, venite, occidamus eum, etc. Math, 21. Accipientes Ioseph fratres ejus expoliaverunt tunicam illam variam. & misere eum in lacum: hoc & noster joseph de Passione sua per prophetam dicit, projecerunt me in lacum, Psal. 88.6. tunicam autem expoliatam desuper contextam Evangelica authoritas confirmat. Venite, inquit unus è fratribus ejus, venundemus joseph, & non occidamus eum: hoc & judaei de Christo quem venditum tradiderunt Pilato ad necem, dixere, Nobis non licet interficere quemquam. Et vendiderunt Ioseph fratres ejus Ismaelitis negotiatoribus euntibus in Aegyptum viginti aureis. Venditum autem nostrum joseph, Christum Zacharias & Hieremias prophetae, testantur, Dederunt, inquit, precium adpretiati triginta aureos. Quod etiam judam a judaeis accepisse Evangelia narrant. Ib. c. 26. but to the lost sheep of the house of Israel. Ioseph's brethren hated him for his dreams. And Christ says of his brethren the jews, they hated me without a cause, joh. 15. Ioseph's brethren seeing him come, said, behold the dreamer comes, come let us kill him. And so said they in the Gospel concerning the Son. This is the Heir, come let us kill him, etc. Mat. 21.38. ' josephs' brethren receiving him, stripped him of his coat of divers colours, and cast him into a pit. And this says our joseph of his Passion by the Prophet, Thou hast laid me in the lowest pit, Psal. 88.6. And his being stripped of his seamelesse coat, the history of the Gospel doth confirm. Come, says one of his brethren, let us sell joseph, and let us not kill him. And this said the jews of Christ, whom, being betrayed to them, they delivered to Pilate to put him to death. It's not lawful for us to put any man to death, joh. 18.31. joseph was sold by his brethren to Ishmaelites, Merchantmen going into Egypt, for 20. pieces of silver. And, that Christ, our joseph was sold, both Zachary and jeremy, the Prophets, Zach. 11.6. do confirm. They weighed for my price 30. pieces of silver, which that Judas received of the Jews, Matth. 26. the Gospel confirms. The same Father goes on still: Dictum est, Dominus est cum joseph: & noster Ioseph dicit, Non sum solus, sed mecum est, qui misit me Pater. Joan. Id. cap. 27. It is said, The Lord was with Joseph; and our Joseph says, I am not alone, but my Father that sent me is with me. And again: Traditur Joseph in carcerem: Noster joseph, Christus, ut ait Propheta, inter iniquos deputatus est: Esa. 53. Inter sontes insontem Dei sapientia dum gubernat, quae descendit cum eo in soveam, in vincula, non dereliquit eum. Exlamat hic noster joseph, Christus, Factus sum sicut sine adjutorio, inter mortuos liber: Psa. 88.4, 5. Quod sequitur, universas claves, totamque Custodiam traditam fuisse manibus Joseph, illud intelligendum fuit, omne genu Joseph nostro flectereter, coelestium, terrestrium, infernorum: Phil. 2. Duo Pharaonis spadones cum eo in illa passione detrusi sunt, ut trium crucifixorum numerus quodammodo suppleretur. E quibus [sicut ille Joseph] noster Joseph, Christus, revelando mysteria, unum puniret per debitum supplicium, alterum per indebitam gratiam liberaret. Id. cap. 28. Joseph is delivered into Prison; and our Joseph, Christ, as the Prophet says, was reckoned among Transgressor's; Isai. 53.12. While the Wisdom of God governs this innocent among the guilty, which went with him into the Pit, and into the Prison, never left him. Our Joseph, Christ, cries out here, I am as a man without strength, free among the dead, (Ps. 88.4, 5.) In that which follows, that all the Keys and the whole Prison was put into the hands of Joseph, this was to be understood, That at the Name of Jesus every knee should bow, both of things in Heaven, and of things in Earth, and of things under the Earth: (Phil. 2.) Two of Pharaohs Officers were put into Prison to him, to make up, after a sort, the number of the three parties crucified. Of which [as that Joseph] our Joseph, Christ, should punish one with a deserved Punishment, and free the other by undeserved Grace. And again: After two years, Post duos annos, tertio incipiente, de carcere educitur Joseph; & noster Joseph, Christus Dominus, tertio die resurrexit a mortuis: Praesentatur Pharaoni, mundo Resurrection declaratur: Exponit Pharaoni somnia, &, futurae famis arcendae gratia, ex abundantia septem annorum per sapientem virum condi debere frumenta & impleri horrea salubri consilio instruit. Et Christus tale consilium dedit; Nisi, inquit, granum tritici, in terram cadens, mortuum sit, ipsum solum manet; sin autem mortuum fuerit, multum fructus afferet. Joan. 12. Data est Joseph a Pharaone in tota Aegypto potestas: Et Christus post Resurrectionem dicit, Data est mihi omnis potestas in coelo & in terra: Matth. 28.18. Misit Joseph suos per totam Aegyptum, & collegit frumentum multum, quasi arenam maris. Misit & Christus suos per mundum, dicens, Ite, baptizate gentes in nomine Patris, Filii, & S. Spiritus: Matth. 28.19. & collectus est credentium numerus sine numero, quasi arena maris. Constituit Joseph horrea per universam Aegyptum, & per totum mundum Christus consecravit Ecclesias. Aperuit Joseph horrea tempore famis, & ministrabat populis. Hoc de nostro dictum est, Oculi Domini super justos, ut eruat a morte animas eorum, & pascat eos in fame. Famem vero animae, Amos Propheta ostendit, Dabo eyes, ait Dominus, famem, non panis & aquae, sed famem audiendi Verbum Dei: Am. 8. In hac fame positis, noster Joseph, Christus, ex horrels suis nobis divinam corporis sui annonam administrat, quam gustantes, videmus, quam suavis sit Dominus. Dictum est, quod acquisieret Joseph Pharaoni totam Aegyptum: & de nostro dicitur, Deus erat in Christo reconcilians mundum sibi, Id. c. 29. the third beginning, Joseph is brought out of Prison; and our Joseph, the Lord Christ, risen from the dead the third day. He is brought before Pharaoh, and the Resurrection is declared to the World. He expounds to Pharaoh his Dreams, and gives him wholesome counsel, that as a remedy against the future Famine, the abundance of the seven years of plenty should be laid up in Storehouses. And Christ gives such counsel: Except a grain of Wheat falling into the Earth dies, it remains alone; but if it dies, it brings forth much fruit. Power is given to Joseph over all Egypt; and Christ, risen from the dead, said; All Power is given to me in Heaven and Earth. Joseph sent his Agents through all Egypt, and gathered together much Corn, as the Sand of the Sea. And our joseph, Christ the Lord, sent his Apostles through the whole World, saying, Go and baptise all Nations in the Name of the Father, of the Son, and of the Holy Ghost. (Matt. 28.19.) And a numberless number of Believers is gathered together, as the Sand of the Sea. Joseph made Storehouses throughout all Egypt, and Christ hath consecrated Churches through the whole world. Joseph opened his Storehouses in the time of famine, and furnished people with corn. And this is said of our Joseph, The eyes of the Lord are upon the Righteous, to deliliver their souls from death, Psal. 33. to keep them alive in famine. But the Prophet tells us of a soul famine. I will give them a famine, says the Lord, Am. 8. not of bread and of water, but a famine of hearing the word of God. To them, that lay under this famine, our Joseph, the Lord Christ, gives the divine food of his body, which we tasting, see, how sweet the Lord is. It's said, that Joseph purchased the whole Land of Egypt for Pharaoh. And of our Joseph it is said, God was in Christ, 2 Cor. 5. reconciling the world unto himself. The same Father goes on still with the history. josephs' brethren, constrained by the famine, come into Egypt to buy corn of him, whom they had sold. Venerunt in Aegyptum fame compulsi fratres joseph, ab eo, quem vendiderant, sub pretio comparare frumenta. Venerunt ad nostrum joseph, qui eum crucifixerunt, ut ejus refecti cibario, famem, qua eorum vexabantur animae, auferrent. Adorant illi, adorant & isti: videns Ioseph fratres agnovit eos, ipsi vero non agnoverunt eum: & fratres nostri Ioseph non cognoverunt eum; Si enim illum cognovissent, nunquam Dominum gloriae crucifixissent, 1 Cor. 2.8. Alienatus est Ioseph à fratribus suis, eisque per interpretem dixit, exploratores estis, etc. Hoc & noster Ioseph per Interpretem Petrum ait persecutoribus; Vos sanctum & justum negastis, & principem vitae interemistis. Penitent fratres Joseph ex his, quae gesserunt, Dicitur & his poenitemini; Dicunt illi, In peccato sumus de fratre nostro: & Reuben dixit illis, non dixi vobis, nolite vexare puerum? & non me audistis. Ecce sanguis ejus exquiritur: Et Judaei, qui Pilato dixerunt, sanguis ejus sit super nos & super filios nostros, Matth. 27. dicunt Apostolis, Quid faciemus, viri fratres, monstrate nobis. Id. Ib. c. 30. And they come to our joseph, who had crucified him, that being refreshed with his food, they might be freed from the famine with which their souls were vexed. They do adore, and these do adore. joseph, seeing his brethren knew them, but they knew not him: so the brethren of our Joseph knew him not, for had they known him, they would never have crucified the Lord of Glory, 1 Cor. 2.8. joseph made himself strange to his brethren, and said to them by an Interpreter, Ye are spies, etc. and this also says our Joseph to his persecutors by his Interpreter Peter, Ye have denied the just and the holy one, and have murdered the Prince of life, Act. 3.14. joseph's brethren repent of the things, which they had done, and it's said to these, Repent, Act. 2.38. & 3 19 joseph's brethren said, we are guilty concerning our brother, Gen. 42. And Reuben said unto them, Said I not unto you, do no hurt to the lad? but ye would not hearken to me: and now his blood is required of us: so they, that could once say to Pilate, Matth. 28. His blood be upon us, and our children, said afterwards to the Apostles, Act. 2.37. Men and brethren what shall we do? we pray you show us. The same Father goes on further. Joseph gave order that his brethren's sacks should be filled with corn, and the money to be returned in each of their sacks, which they have brought; that the Grace of Christ might not be of Works, jussit Ioseph fratrum suorum saccos impleri frumento, & reddi unicuique pretium, quod attulerant; ut gratia Christi non esset ex operibus, alioqui gratia non esset gratia. Fratres joseph cum Benjamin veniunt, & ex Iudaeis tria millia veniunt ad Christum, subsequent minimo Apostolorum Paulo. Vidit joseph Benjamin fratrem suum ex una matre, et lachrymatus est. Vidit Christus Paulum saevientem in Ecclesiam matrem, et miseratus est. Dixit Ioseph praeposito domus suae de fratribus, Introduc istos in domum, mecum enim manducabunt panem. Dicit et noster Ioseph per prophetam fratribus, Venite, edite de panibus meis, et bibite vinum, quod miscui vobis. Munera dedit Ioseph fratribus suis: Et Christus dedit dona hominibus cum S. Spiritum dedit suis. Benjamin autem fratri minori ampliora dedit, quam fratribus dona: hoc praedicat et Benjamin Paulus noster, dicens, plus omnibus illis laboravi, non autem ego sed gratia Dei mecum. Poculum suum joseph in sacco Benjamin clam jussit immitti, quod requisitum cum fratres perturbaret suos, inventum est poculum in sacco Benjamin. Calix Passionis. Christi datus occulte in corpore Pauli cognoscitur, cum dicit, Stigmata Domini nostri Jesu Christi in corpore meo porto. Cum jam vellet Joseph cognosci à fratribus suis, emisit vocem dicens, ego sum Joseph frater vester, Adhuc Pater meus vivit? & noster Joseph. Christus, ut se ostenderet fratribus suis, dicit in Psalmis, Annunciabo nomen tuum fratribus meis. Dixit Joseph fratribus suis, Non vos huc misistis, sed Deus: dicit & de nostro Joannes Apostolus, Ad hoc misit Deus filium suum in mundum, ut vivamus per eum. Id. Ib. c. 31. otherwise Grace were not Grace. joseph's brethren come with Benjamin; and 3000 Jews come to Christ, Act. 2.41. Paul following, Act. 9 who speaks of himself, as the least of the Apostles, 1 Cor. 15.9. Joseph, seeing Benjamin his brother of the same mother, wept: and Christ seeing Paul raging against the Church his mother, had pity on him. Joseph said of his brethren to his Steward, Bring the men home, for they shall dine with me: and our Joseph says by the Prophet to his brethren, Eat of my bread, and drink of my wine, that I have mingled for you, Prov. 9 Joseph gave gifts to his brethren, so Christ gave gifts to men, when he gave the Spirit to his. But to Benjamin, his younger brother, joseph gave larger gifts then to his other brethren; and this doth Paul, our Benjamin confess, saying, I laboured more, than they all, yet not I, but the Grace of God, that is with me, (1 Cor. 15.) joseph commanded his cup to be put in Benjamins' sack, which, when it troubled his brethren to have it challenged of them, was yet found in Benjamins' sack. The cup of Christ's sufferings, is acknowledged hiddenly given in the body of Paul, when he says, I bear in my body the marks of the Lord jesus, Gal. 6. When joseph would make himself known to his brethren, he lift up his voice and said, I am joseph your brother: Is my father yet alive? And Christ, our joseph, that he might show himself to his brethren, Psal. 22.26. says, I will declare thy name to my brethren. Gen. 45. joseph said to his brethren, Ye sent me not hither, but God, to preserve life: And of our joseph, the Apostle john says; To this end God sent his Son into the world, that we might live by him. CHAP. VIII. HItherto we have heard of the persons by whom Christ was foresignified, while the Church was in the narrow bounds of a Family. Proceed we now to the Persons, that were Types of Christ, when the Church of God came to be in a people. Christ and Moses. God himself by Moses prophesying and foretelling of Christ to be raised up as a Prophet, Deutr. 18, hath this clause, that he should be like unto Moses: but so, that, as the Truth is fare above the Type, the Body above the Shadow, so Christ above Moses, in all respects. 1. Moses was a true man, so is Christ: but Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mere man, but Christ is Immanuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man in one person. Moses was a God to Pharaoh, Exod. 7.1. but he made a God; I have made thee a God but Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God; of himself, He is Deus genitus, God by Eternal Generation. And, even in regard of the Humane Nature. Moses came from Adam in the way of ordinary Generation, by conjunction of male and female, he had a father and a mother: Christ also came from Adam, but not in the way of ordinary Generation; as man he had a mother, but not a father: He was born of a Virgin, but conceived of the Holy Ghost. Hence also Moses was conceived and born a sinner; even to him, as well as to others came the contagion of Original sin, and hence he was subject to miscarriages in his life: but of Christ the Apostle can say, Such an high Priest we have, who is holy, Heb. 7. harmless, undefiled, separate from sinners: and hence he could appeal to his enemies themselves; and say, Joh 8.46. which of you convinces me of evil? 2. As Moses brought Israel from bondage under Pharaoh, so Christ hath set us free from bondage under Satan the Prince of darkness: and here the comparison holds aptly: the Parallels are, Christ and Moses, Satan and Pharaoh, bodily and spiritual bondage, Israel according to the flesh, and Israel according to the spirit: but here also Christ is (though like Moses, yet) far more excellent then Herald Moses wrought an external deliverance, the conveniencies of which reached to the bodies of the Israelites, an handful of the world: but Christ hath wrought a spiritual deliverance, the conveniencies of which reach to the souls of all Believers of all Nations; what comparison is there between them? Moses, though he began the work, could not yet consummate it: he brings Israel out of Egypt, he carried them through the red Sea, and through the Wilderness, even to the Borders of the Land of Promise, but he must not put them into the possession of it: joshua must begin where Moses left, he must: bring Israel into it. But yet neither could joshua make a perfect work of it: he put them into Possession, but neither could he, nor all the following Judges and Kings keep them in Possession: how soon and how frequently were they molested and brought under their enemies? how were they at last dispossessed, the Ten Tribes by Salmanasar, the other Two Tribes by Nabuchadnezzar? And, though they were released by Cyrus, and by Ezrah and Nehemiah brought again into their own Country, yet how were they by the Romans so dispossessed and scattered into all Nations, that to this day, they never had the happiness to return again to their native soil; but remain scattered Vagabonds over the face of the whole world: but Christ hath wrought a full and perfect salvation for us: He hath set us free from that miserable slavery, in which we were under Satan, that hellish Pharaoh: He hath brought us into, and (maugre the malice of all our spiritual enemies) upholds us in the state of salvation. 3. Moses was a mediator between God and the people, Deut. 5.5. 1 Tim. 2.5. I stood, says he, between the Lord and you: and so is Christ a mediator between God and us; There is one Mediator, says the Apostle, between God and man, even the man Jesus Christ. Herein therefore He was like Moses: but yet herein also He fare exceeded him: as the Apostle says, Heb. 8.6. He, namely Christ, is Mediator of a better Covenant, which was established upon better promises. 4. Moses wrought great signs and wonders in Egypt, and the Red Sea, and in the Wilderness, the History of the old Testament makes it manifest: And Christ also wrought great miracles; the History of the Evangelists is clear for it: therefore herein also Moses was a Type of Christ: and yet herein also He fare exceeds him. Joh. 15.24. Hear we our Saviour; If I had not done among them the works that no other man did, etc. hear the blind man restored to his sight; joh. 9.32. Since the world began was is it not heard, that any man did open the eyes of one that was born blind. Hear the attestations of the people, upon the stilling of the Tempest: Matth. 8.27. What manner of man is this, that even the winds and the sea obey him? upon the casting out of the unclean spirit: Mar. 1.27. what thing is this? what new Doctrine is this? for with Authority commands He even the unclean spirits, and they obey him: upon the healing of the paralytic: we never saw it on this fashion, Mar. 2.12. and finally, upon the healing of the man, that was dumb and deaf, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 7.37. He hath done all things well, He makes both the deaf to hear, and the dumb to speak. 5. He was like to Moses in respect of excellency. Moses excelled all the Prophets in the manner of Gods revealing himself unto him. Hear now my words, Numb. 12.6, 7, 8, says God, If there be a Prophet among you, I the Lord will make myself known unto him in a Vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house: with him I will speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold: But herein did our Saviour fare surpass him and them all: No man, says St. John, hath seen God at any time: and then he adds, Joh. 1.18. the only begotten, which is the bosom of the Father, hath declared him. Lastly, Christ and Moses are by the Apostle likened in the point of faithfulness, but yet even in this, the preeminency is given unto Christ in two respects: 1. Heb. 3.2, 5, 6. Moses as a servant, Christ as a Son. 2. Moses in the house of God, Christ over his own house, as the builder thereof. Hear Tertullian. Moses Pharaonis Deus, Christus universae creaturae Dominus & Deus esse reperitur. Lib. de Trin. Moses is said to be a God to Pharaoh: Christ is found to be God and Lord to the whole world. Hear Athanasius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Moses famulus erat: Christus filius. Moses fidelis in domo, Christus super domo ut qui eam constituerit, dominusque ejus & architectus sit, & ut Deus, eam sanctificet. To. 1. contra Arrian. or. 3. Moses was a servant, Christ the Son. Moses faithful in the house; Christ over the house, as who hath constituted it, and is the Lord and builder of it, and as God doth sanctify it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Moses figura erat Christi, sicut enim à Mose impleti erant S. Sancto 70. seniores, ita a Christo orbis terrarum accepit S. Sanctum. Tom. 6. serm. de S. Sancto. Hear St. chrysostom. Moses was a Type of Christ, for as from Moses the Seventy Elders were filled with the Holy Ghost, Num. 11.17. so the world hath received the Holy Ghost from Christ. And so indeed St. John says, we have an unction from the Holy one. 1 Joh. 2.20. The Holy one is Christ, the Unction is the Holy Ghost. Hear St. Austin. Moses is cast out by his mother, Moses a matre sua projicitur, & à Pharaonis filia colligitur, sic Christus à synagoga, de qua nascitur, repudiatur, & ab Ecclesia invenitur & suscipitur. Moses dereliquit populum suum, & in regionibus longinquis Aethiopissae conjungitur; sic Christus derelicto populo suo, de extraneis regionibus Ecclesiae sociatur. De temp. serm. 86. and is taken up by Pharaohs daughter: Christ is refused by the Synagogue, that is of the Jews, of whom He came, and is found and received of the Church. Moses left his people and in a strange Country married an Aethiopian woman: so Christ, having forsaken his own people, is married to the Church in Foreign Nations. Cum eum amplius celare non possent parentes ejus; accepit mater ejus capsam linitque a foris bitumine, & misit infantem in eum, projecitque in amnem: figurae succedunt figuris, dum tamen omnes astiones Christum Ecclesiamque significent: Et Paulo post, Descendens filia Pharaonis lavare in flumine, agnovit, quod de infantibus Hebraeorum esset, eumque suscipiens educavit, ut filium. Dum descenderet ad Christum doctrina hujus mundi, abluta spirituali unda superbiam deposuit, suscipiensque, quasi grandis parvum por humilem gratiam Ecclesiae sociata personae, quae filia Christi efficitur mater. Et paulo post. Per Mosem filii Israel ab Aegyptiis, & per Christum a spiritibus immundis animae liberantur. Adultus Moses factus vidit quendam Aegyptium injuriam facientem cuidam ex gente sua, quem vindicavit, mactando Aegyptium. Hoc agit & Moses noster, mediator Christus, eruens animas de potestate tenebraram in illa multitudine spiritualis semini● Abrahae, quae crevit, ut arena maris. Obruit Aegyptium, dum clamant daemonia expulso, Quid nobis & tibi, Jesus fili David? Venisti ante tempus perdere nos. De promise & praedict. Dei. part, 1. c. 33. Hear Prosper. When the Parents of Moses could no longer conceal him, his mother provided an Ark of Bulrushes, and daubed it with slime and pitch, and laid her child in it, and cast him into the River: here are figures upon figures, while yet all these actions Typify Christ and the Church. And a little after: Pharaohs daughter going to wash in the River, knew that this was one of the Hebrews infants, and, taking him up, she brought him up as her Son. And the learning of this world coming to Christ, being washed in the spiritual water, laid aside her pride, and as a great one, taking up this little one, by the grace of humility, joined to the person of the Church, which is as the daughter of Christ, becomes a mother. And a little after. ' By Moses the Israelites were set free from the Egyptians, and by Christ the souls of men are set free from unclean spirits. Moses being grown up, saw an Egyptian offering wrong to an Hebrew, delivered the Hebrew by slaying the Egyptian. And this doth our Moses, Christ the Mediator, freeing souls from the power of darkness in that multitude of the spiritual seed of Abraham, which hath increased, as the sand of the Sea; He destroyed the Egyptian, when devils cast forth, cry out, What have we to do with thee, Jesus thou Son of David? art thou come to destroy us before the time? He goes on with the History of Moses: Vidit Moses alia die, secum Hebraeos altercantes, coepitque eos ad pacem componere. Dixitque ille, qui alteri injuriam faciebat, Quis te statuit Judicem nobis? Numquid & me vis occidere quemadmodum hesterna die occidisti Aegyptium? Et noster Moses, Mediator Christus, clamat per David, Cum eyes, qui oderunt pacem, eram pacificus: cum loquebar illis, impugnabant me gratis. Fugit Moses in illo sermone, & factus est transfuga in terra Madian. Dicit & noster, Ecce elongavi fugiens, & mansi in deserto. Accepit Moses uxorem filiam Jethri sacerdotis Madian, ut Mediatorem nostrum ex alienigenis sumpsisse conjugem signaret Ecclesiam. Pascebat Moses oves Jethri soceri sui in cremo. Et noster Mediator Christus, oves pascens, dicit, Pastor bonus animam suam ponit pro ovibus suis. Terribili visione motus, Moses pergit videre, cur ignis in montem descenderat, rubum minime concremaret. Noster Moses testatur, Se venisse, ignem mittere in terram, quem utiliter vult amplius inflammari. Mosi dicitur, Solve calceamenta de pedibus tuis, ut sint liberi & speciosi pedes Mediatoris annunciantis bona. Jubetur Moses pergere ad filios Israel, & ad Regem Aegypti, ut populum suum dimitteret ex terra sua. Et dicit noster Mediator, Non sum missus, nisi ad oves, quae perierunt, domus Israel. Excusat Moses, quod sit impeditus lingua, & gracili voce. Dicit & noster Judais, Sermo mens non capit in vobis. Rursus instanti Deo, ut pergeret omni ex parte excusat Moses, dicens, Domine provide alium, quem mittas, ut vox Mediatoris nostri infirmitatis humanae susceptae signaretur, dicentis, Pater, si fieri potest, transeat a me Calix iste. Dicitur Mosi, ut societ sibi Aaron fratrem suum, ipsique ad Deum agenda suscipiat, ille ad populum. Dicitur & Mediatori nostro, Dabo tibi gentes haereditatem, etc. Paulum vero electum, qui loqueretur ad populum, per Aaron significatum possumus intelligere, de quo Mediator noster ad Ananiam dicit, Ipse est mihi electionis vas, ut ferat nomen meum coram Gentibus, & Regibus, & filiis Israel. Sic enim Moses & Aaron, Hebraeo populo praedicantes, missos se a Deo, ut eos ex Aegypto eruerent, firmaverunt, quos audiens populus ingeniculans adoravit, quibus & signa facientibus credidit. Praedicante vero Paulo Gentibus & Judaeis, salutem animarum fiducialiter promittente, signa dum faceret, ad agnitionem Dei, mira celeritate convertit, ipsosque Reges ex futuro Dei judicio eruit: Cap. 34. Another day (says he) Moses saw two Hebrews striving together, and he sought to set them at agreement. And he that had done the wrong, said, Who made thee a Judge over us? Wilt thou kill me as thou killed'st the Egyptian yesterday? And our Moses, Christ the Mediator, cries by David; My Soul hath long dwelled with them: I am for Peace, but when I speak they are for War: Psa. 120.6, 7. Moses fled at that word, and became a stranger in the Land of Madian. And our Moses said, I would go far off, and abide in the Wilderness: Psa. 55. Moses took to Wife the Daughter of Jethro the Priest of Median, to signify, That our Mediator should take to Wife the Church out of the Gentiles. Moses fed the sheep of Jethro his Father-in-law in the Wilderness. And Christ our Mediator, feeding his sheep, says, The good Shepherd lays down his life for his sheep. Moses, moved by that terrible Vision, went to see, why that Fire came down upon the Mountain, and the Bush was not burnt. And our Moses testifies, That he came to send Fire upon the Earth, which, for the profit of men, he would have to be further kindled. It's said to Moses, Lose thy shoes from off thy feet, that the feet of our Mediator, publishing good tidings, might be free and beautiful. Moses is commanded to go to the Children of Israel, and to the King of Egypt, that he should send his people out of his Land: And our Mediator says, I am not sent, but to the lost sheep of the House of Israel. Moses excuses the business, that he is slow of speech, and of a slow tongue: (Exod. 4.) And our Moses to the Jews, My Word hath no place in you. God again being instant with him to go, he altogether puts off the business, that it might be a Type of that Voice of our Saviour, savouring of humane infirmity, which he undertook; Father, if it be possible, let this Cup pass from me: (Mat. 26.) Order is given to Moses, that he should join his Brother Aaron with himself; and Moses to do the business towards God, and Aaron the business towards the People. And it's said to our Mediator, I will give thee the Heathen for thine Inheritance, etc. (Psal. 2.8.) But by Aaron we may understand Paul chosen to speak unto the People, of whom our Mediator says to Ananias, He is to me a chosen Vessel, to bear my Name before the Gentiles, and Kings, Acts 9.15. and the Children of Israel. Moses and Aaron, speaking to the Hebrews, assured them, that they were sent of God to bring them out of Egypt, whom the People hearing, bowing their heads, they worshipped, and seeing their Miracles, they believed. So, while Paul preached to the Jews and Gentiles, confidently promising Salvation of their Souls by Christ, and wrought Miracles, he suddenly converted them to the acknowledgement of God, and freed Kings themselves from the future Judgement of God. Hear him again: God calling Moses into Mount Sinai, gave him a Law written in Tables of Stone, Vocans Deus Mosem in monte Sinai, Legem in tabulis lapideis adscriptam, ut populo traderet, dedit, quam rite servans, terram promissionis acciperet. Noster vero Mediator Jesus Dominus (cujus figuram gestabat etiam Moses) in montem ascendens cum discipulis suis, quibus modis beati homines fierent, Legem non in tabulis lapideis, sed in tabulis cordis carnalibus Dei Spiritu scripsit, qua non terra, sed coelo & vita potiantur aeterna qui ejus mandata servaverint. De praedict. & promise. Dei, part. 2. cap. 1. which he was to deliver to the People, which they carefully keeping, they should receive the Land of Promise. Our Mediator, the Lord Jesus (of whom Moses was a Type) ascending into the Mount with his Disciples, shows by what means men may become happy, wrote a Law, not in Tables of Stone, but in the fleshly Tables of the Heart by the Spirit of God, by which they may come to enjoy, not Earth, but Heaven, and Eternal Life, that keep his Commandments. Cum multis modis precaretur Dominum Moses, seipsum pro peccato populi offerens, nostrum Mediatorem sub figura expressit, qui animam suam pro impiis posuit. Id. Ib. cap. 4. Hear him again: Moses many ways praying to God for the People, at last offering himself for the Sin of the People, (Exod. 32.) under a figure he expressed our Mediator, who died for the ungodly: (Rom. 5.) Erat Moses mitis prae omnibus hominibus, qui sunt super terram, Num. 12. In hac mansuetudine resonat noster Mediator, qui de se dicit, Discite a me, quia mitis sum. Detraxerunt Aaron & Miriam Mosi germano suo, quod Aethiopissam accepisset uxorem. Detraxerunt & Domino fratres sui, quod cum Publicanis & peccatoribus vesceretur. Id. Ib. c. 9 Hear him again: Moses was the meekest man upon the Earth, wherein he was a Type of Christ, who said of himself, Learn of me, that I am meek: Mat. 11.29. Aaron and Miriam speak against their Brother Moses, for that he had married an Aethiopian woman. And the brethren of Christ spoke against him, for that he did eat with Publicans and 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. Christ's Priesthood and Aaron's. THe Apostle in the Epistle to the Hebrews compares these together, but so that he acknowleges and proves the Preisthood of Christ to be fare more excellent, than the Priesthood of Aaron; and that in many particulars. 1. They that are the Sons of Levi, Heb. 7.5. who receive the Office of the Priesthood have a commandment to take Tithes of the people according to the Law, that is, of their brethren: Vers. 6. but He, whose descent is not reckoned from them, received Tithes, Vers. 9 of Abraham: and so Levi, who received Tithes, paid Tithes in Abraham: for He was in the loins of Abraham, Vers. 10. when Melchisedech met him. 2. Aaron came of Levi: but He, of whom these things are spoken, says 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 spoke 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, etc. 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, harmless, 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 mere 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. Goats, but our high Priest offered up himself. Oh excellent sacrifice. Heb 9.6. Vers. 7. 10. The priests, namely, the inferior Priests, went always 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 Goats and Calves, but by his own blood, Vers. 12. he entered in once into the holy place, not into the holy places made with hands, which are figures, of the true, but into heaven itself, 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, says he, Vers. 27.28. it's appointed unto men once to die, and then comes the judgement: 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 offered year by year continually, could not make the people perfect: the Apostle proves it two ways: 1. for then, says the Apostle, Vers. 2. would they not have ceased to be offered? As if he had said, 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, says he, Vers. 3. its impossible, Vers. 4. that the blood of Bulls and of Goats should take away sin; So inefficacious were all the Legal Sacrifices. But then he adds, concerning the efficacy of Christ's Sacrifice, by way of opposition: But this man, Vers. 12. after he had offered one Sacrifice for sins for ever, sat 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 fare I have traced the Apostle in his Parallel; now hear others. St. chrysostom 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 (says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Apud vos regnum & sacerdotium distincta sunt, in Christo autem utrumque conjunctum est & copulatum. To. 6. serm. de uno legislat. speaking to the Jews) the Kingdom and the Pristhood were divided each from other, but in Christ both of them are joined 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. none 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, and that was but once offered, nor ought it to be often offered. In the Priesthood of the old Testament, the high Priest entered once every year into the most holy place, that was made with hands: but the high Priest of the new Testament entered not into the holy place made with hands, but into heaven itself, and there He appears continually for us. In the Priesthood of the old Testament the Priest was one thing and the sacrifice another thing. But in the new Testament the priest and the sacrifice are indeed one and the same: for Jesus Christ is the high Priest and He is the sacrifice itself, for he offered himself to his Father for the remission of sins. But what needs many words? for the scripture itself makes this a difference between the high Priest of the old and of the new Testament, that the high Priest of the old Testament had successors, but Christ hath no successor, As the Apostle tells us, Heb. 7.23. They were many 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. Christ and the high Priest. Hear St. Austin. The high Priest went alone into the Holy of Holies, Summus sacerdos solus intrabat in sanctum sanctorum; populus foris stabat. Sicut Christus nunc in secreta coelorum intravit, ut pro nobis interpellet; populus autem, cujus ille sacerdos est, foris gemit. To. 7. part. 1. contr. epist. Par. l. 2. c. 7. while the people stood without: as now Christ is entered into the secret place of Heaven, to make intercession for us, while the people, whose Priest he is sighs without. Weemse makes the high Priest a Type of Christ in five things, in his person, in his anointing, Christ. Synag. l. 1. c. 6. s. 3. in his apparel, in his marriage, in his death. 1. In his person: there must be no blemish in him: so neither was there in Christ. 2. In his Anointing: the high priest was anointed with the holy oil: and so was Christ: Psal. 45. God hath anointed thee with the oil of gladness, etc. 3. In his garments: his crown signified his Kingly Office: his Urim and Thummim signified his Priestly Office, and his Bells his Prophetical Office. 4. In his marriage. It was not lawful for the high Priest to marry a widow, because he had not her first love nor a divorced woman because he had not her just love, nor an whore, because he could not have her whole love: he might only marry a Virgin: so Christ requires of his Church her first love, just love, and her only love. 5. In his death: He that killed a man negligently, fled to the City of Refuge, and stayed there till the death of the high Priest: and then he was free: so Jesus Christ by his death frees us, and sets us at liberty. Dr. Gouge also makes the comparison between Christ and the high Priest in sundry particulars. Exod. 30.30 Psal. 133.2 Psal. 45.7. 1. The high Priest was anointed, and this ointment ran down from his head to the skirts of his garment: this was an outward sign of his Calling and Gifts: Heb. 5.5 Joh. 3.34 Joh. 1.16. so Christ was anointed, He was Called and had Gifts to fit him for the execution of his Offices: and of his fullness we all receive, and Grace for Grace. Exod. 28. 2. The high Priest was arrayed with rich and glorious apparel, which is described by Moses. So Christ is arrayed with Immortality, Incorruption, Purity, Majesty, and all manner of glory fit for his place. Exod. 28.30. 3. Among other things wrought by the Art of man, the high Priest had in his breast plate two things, Vrim and Thummim, Col. 2.3. which (according to the notation of the words) signify Light and Integrity. And Christ, the true high Priest, hath in him all the treasures of wisdom and knowledge: and his purity is set out by the Apostle to the full, Heb. 8.26. Exod. 28.9.10 4 The high Priest carried before him on his breastplate the names of the twelve Tribes of Israel. And Christ hath the names of the whole Church in continual remembrance, and presents them to his Father, to be graciously accepted by him. 5. On the high Priests Mitre, in a plate of gold, was engraven, Holiness to the Lord. Two reasons are rendered hereof, one, that he might bear (and so take away) the imperfections of their best works; the other that he might make the people acceptable to the Lord, In Christ were truly and properly accomplished those things, which only were typified in and by the Priest. 6. There were Bells of Gold on the skirts of the high Priests Ephod, which, with the least motion of his body, sounded. So Christ by his intercession makes a continual pleasant sound in the ears of God. CHAP. X. Christ and Joshua. HEar St. chrysostom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Jesus etiam ille dicitur, qui, post Mosem, populum in terram promissionis introduxit. Vides figuram, respice veritatem. I'll in terram re promissionis introduxit: hic autem, scil. Christus, in coelum, & ea, quae sunt in coelis, bona. Ille, postquam Moses mortuus est; iste, postquam lex per Mosem lata cessavit. Ille ducis dignitate pollens; iste autem Regis majestate praefulgens. In Matth. hom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ipse, scil. Josue, populum introduxit in terram promissionis sicut Jesus in coelum: non lex, sicut nec Moses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. non potest lex introducere, sed gratia. In hebr. hom. 27. Nec Moses, nec Aaron introducunt Israel in terram promissam (uterque enim moritur, priusquam intrarent Israelitae) sed Josue: hujus rei mysterium datur intelligi, Quod nec sacerdotium, quod prius institutum erat, cujus personam gerebat Aaron, nec Lex, cujus personam gerebat Moses, in terram haereditatis aeternae populum Dei introducunt, sed Josue, in quo erat typus Christi, i. e. gratia per fidem. Et Aaron quidem ante defunctus est, quam Israel in aliquam partem terrae promissionis intraret: Mose autem vivente, capta est & possessa terra Amorrhaeorum; sed Jordanem non est permissus transire. Ex aliqua enim parte observatur Lex in fide Christiana; ibi enim sunt praecepta, quae & hodie jubemur observare Christiani. Sacerdotium autem illud, & sacrificia nullam partem tenent in die fidei Christianae, nisi quod in umbris futurorum acta & transacta sunt. To. 4. quaest. super Numer. q. 53. He was called Jesus, who after Moses, did bring the people into the Land of Promise, but Christ into heaven, and the good things, that be in heaven: Joshua, after Moses was dead; Christ, after the Law given by Moses ceased. Joshua had the dignity of a Duke or Captain, Christ hath the Majesty of a King. Hear him again. He, namely Joshua, brought the people into the Land of Promise, as Christ into heaven, not the Law, as neither Moses; the Law cannot bring us in, but grace. Hear St. Austin: Neither Moses nor Aaron bring the People into the Promised Land (for both of them died before the People entered) but Joshua: The mystery of which we may understand; That neither the Priesthood, which was instituted before, which is represented in Aaron, nor the Law, which is represented in Moses, bring the People of God into the Land of Eternal Inheritance; but Joshua, who was a Type of Christ; that is, Grace through Faith. And Aaron indeed died, before Israel entered into any part of the Promised Land: but the Land of the Amorites was taken and possessed, Moses yet living: but the People was not suffered to pass over Jordan. For the Law is in some part observed in Christianity, as containing Precepts, which we Christians, even to this day, are commanded to observe. But that Priesthood and those Legal Sacrifices have no place in the time of Christianity, saving that they were transacted as shadows of things to come. Hear him again: After the Death of Moses, Joshua entered upon the Principality; and when the Law ceased, Mortuo Mose, Josua suscepit imperium, &, cessante Lege, Dominus Christus totius obtinuit principatum. De Temp. Ser. 106. Christ entered upon the Government of the whole. CHAP. XI. Christ and Jephte. HEar Saint Austin: The name Jephte signifies opening: Jephte nomen significat, aperines: sic Christus discipulis suis aperuit sensum, Luc. 24.27. Hunc Jephte reprobaverunt fratres sui, & è paterna domo ejecerunt, objicientes, quod esset filius fornicationis, tanquam ipsi essent de uxore legitima nati: Hoc egerunt adversus Christum principes Sacerdotum, qui de Legis observatione gloriabantur, tanquam ille Legem solveret, & ideo velut non esset legitimus filius. Jephte fugit, nec minus Christus: fugit, quia se, quantus esset, abscondit: fugit, quia eos saevientes latuit, 1 Cor. 2.8. fugit, quia morientis infirmitatem viderunt, virtutem autem resurgentis non viderunt. Habitavit Jephte in terra Tob; id est, in terra bona & opima: Videtur hic intelligenda Christi à mortuis Resurrectio: quae enim terra magis opima, quam corpus terrenum excellentia immortalitatis & incorruptionis indutum? Colligebantur ad Jephte viri latrones, etc. Christo hoc objiciebatur, Matth. 9.11. & in Christo hoc implebatur, Luc. 23.33. Maxim tamen, postquam resurrexit, quando collecti sunt ad eum scelerati homines propter Remissionem peccatorum, qui cum illo ambulabant, quia secundum ejus mandata vivebant: nec hoc desinit fieri usque nunc & deinceps, quousque confugient ad eum mali, ut justificet impios. Qui abjecerunt Jephte, conversi sunt ad eum, eumque quaerunt, per quem abhostibus liberarentur: quod clare significat, quod, qui abjecerunt Christum, ad eum conversi rursus, in illo inveniunt salutem, sive two intelligantur, de quibus Scriptura loquitur, Act. 2. sive illa potius significetur, quae in fine speratur, gentis vocatio Judaicae. Tom. 4. quaest. super libr. Judicum. so Christ opened to his Disciples the sense of the Scriptures concerning himself: Luke 24.27. Jephte's Brethren rejected him, and cast him out of his Father's house; objecting to him, that he was a Bastard, as if they were born of the lawful Wife. So dealt the chief Priests with Christ, who boasted of keeping the Law, as if he had broken the Law, and consequently were not a legitimate Son. Jephte fled; and so did Christ: He fled, because he concealed it from them how great a person he is: He fled, because he was hid from them that raged against him: (1 Cor. 2.8.) He fled, because they saw his infirmity in dying, but they saw not his power in rising again. Jephte dwelled in the Land of Tob: Here the Resurrection of Christ seems to be understood; for what is a more rich Land, than an earthly Body, having put on the excellency of Immortality and Incorruption? Vain persons were gathered to Jephte; and this was objected to Christ, Why (say they) eats your Master with Publicans and Sinners? (Matt. 9.11.) and this was fulfilled in Christ, when they crucified him between two Thiefs: (Luke 23.33.) But especially it was fulfilled in him after his Resurrection, when wicked men were gathered to him, to obtain Remission of Sins through him, who walked with him, because they lived after his Laws. Nor doth this cease to be done to this day, and so on, as long as sinners shall fly to him, that he may justify the ungodly. Jephte's Brethren, that cast him out, turn to him, and seek him, that they might be saved by him from the Ammonites: which clearly fore-signifies, that they, who rejected him, turning to him, find Salvation in him; whether we understand them that were converted by Saint Peter's Sermon, (Acts 2.) or whether we understand that Calling of the Jewish Nation, which is hoped for in the end of the World. Hear Prosper: having gone over the History of Jephte, he adds; These Figures and Mysteries do so relate to the Lord Jesus, Haec figurata mysteria ad Judicem, Ducemque nostrum Jesum Dominum, ita referunt, ut cognoscamus, eum, pro nostra Redemptione, de inimicis nostris vindictam volentem suscipere, unicam virginem carnem suam, eamque filiam immolasse. De Promise. & Praedict. Dei, part. 2. cap. 20. our only Judge and Captain, that we may know, that He, being willing for our Redemption to take revenge upon our Enemies, offered up his flesh, as his only Virgin Daughter. CHAP. XII. Christ and Samson. HEar Saint Jerom: Samson was a Type of Christ, Typum tenebat Salvatoris Samson, quod meretricem adamavit ex Gentibus Ecclesiam, & multo plures hestium moriens, quam vivus occiderit. To. 1. contra Jovin. l. 1. in that he loved the Church of the Gentiles, once an Harlot; and killed many more Enemies dying, then living. Hear Saint Austin: Who was it, Quis erat in Samson, obvium Leonem necans, cum uxoris petendae causa ad alienigenas tenderet, nisi, qui, Ecclesiam ex Gentibus vocaturus, dixit, Ego vici mundum? Et paulo post: Quid sibi vult in ore Leonis occisi favus extractus, nisi quia ecce conspicimus Leges ipsas regni terreni, quae adversus Christum ante fremuerunt, nunc jam, perempta feritate, dulcedini Evangelicae praedicandae etiam munimenta praebere? Contra Faust. l. 12. c. 32. that in Samson killed the Lion in the way, when he went to take a Wife among the Philistines, but He that, being about to call a Wife among the Gentiles, said, I have overcome the World? And a little after: What meant the Hony-comb in the mouth of the Lion killed, but that the Laws of the Kingdoms of the Earth, which once raged against Christ, do now defend the preaching of the Gospel? Hear him again: Viro forti Sampson venienti ad ducendum uxorem ex alienigenis Leo fremens venit in obviam: sic Christo descendenti ad habendam de Gentibus Ecclesiam. Sed quid fecit? Accepit, tenuit, fregit, dissipavit Leonem, & factus est in manibus ejus, velut hoedus caprarum: Sic, occisa feritate illa, jam non sic fremit potestas regia, non sic fremit populus Gentium; imo, in ipso regno Gentium invenimus Leges pro Ecclesia, tanquam favum in ore Leonis. Id. in Psa. 81. A Lion met and roared upon Samson, going to take a Wife from among the Philistines: So the World roared upon Christ, going to have a Church among the Gentiles. But what did Samson? He took the Lion, and held, and tore him in pieces, and he was in his hands as a Kid of the Goats: So, Christ having destroyed the former fierceness, the Kings and people of the Gentiles rage's not against Christ; nay, even in the Kingdoms of the Gentiles we find Laws for the Church, as the Hony-comb in the mouth of the Lyon. Hear Prosper: Having mentioned the Birth of Samson, he concludes thus: Every action of whom, Hujus omnis actio in figura Christum Dominum resonat. De Promise. etc. part. 2. c. 21. sounds out the Lord Christ in a figure. Then, descending to particulars, he adds; Samson went to Timnath, Descendit Samson in Tamnatha, & dilexit illic mulierem ex alienigenis, suosque parentes petit, ut eam sortirentur uxorem. Descendit & noster de coelo fortissimus, ut sibi dilectas ex Gentibus animas sociaret, & fide conjungeret. and loved there a woman of the Philistines, and desired his Parents to procure her to be his Wife. And our valiant Samson descended from Heaven, by Faith to join to himself in marriage beloved Souls among the Gentiles. Dum pergit Sampson videre desponsatam sibi, catulus leonis ei obviam factus est, quem repletus spiritu dispersit, eumque misit per parts. Rursum rediens, & declinans viam, dum cadaver inspicit animantis, favum mellis in ore leonis suscipiens abstulit, idque comedens, sui ex eo parentibus dedit, nec illis factum sui overis intimavit. Hoc & noster Nazarenus Iesus Dominus egit. Discerpsit populum judaeorum, de quo Balaam ait, Catulus leonis Juda. Hujus particulas per orbem sparsas testatur David, dicens, disperge eos in virtute tua. Quod factum non credimus, sed vidimus. Favum vero mellis, quem in ore leonis hujus invenit, legem spiritalem populi bujus intellige, quod apes, Patriarchae & Prophetae, construentes, in eum mella infuderint divini eloquii: hoc ex ore leonis mortui abstulit, qui, repulsis Judaeis, legem ipsam etiam gentibus ministravit. Idque comedit corpus fortissimi nostri Judicis Christi Domini, ut dicit, Quam dulcia faucibus meis verba tua super mella & favas ori meo. Et Solomon ait, favi mellis sermons. Dedit ex eo parentibus suis, sive discipulis suis, Cum aperuit sensum eorum, ut intelligerent scripturas, sive his, qui ex Judaeis transierunt and fidem Christi, ut etiam ipsi gustantes viderent, quam suavis est Dominus. cap. Eod. He proceeds in the same Chapter. While Samson went to see his espoused Wife, a young Lion meets him, which he, being full of the spirit, rend in pieces. And in his return, going out of the way, he looks upon the karkase of the Lion, & finding an hony-comb in his mouth, he did eat of it, and gave thereof to his Parents, not telling them what he had done. And this did our Nazarite, the Lord Jesus: He divided the people of the Jews, of whom Balaam said, Judah is a young Lion: And the parts of this people to be scattered abroad, David testifies, saying, Scatter them by thy power. Psal. 59 Vers. 11. And this we do not so much believe, as see to be done. But, by the honeycomb, which he found in this Lion's mouth, understand the spiritual Law of this people, which the Bees, the Patriarches and the Prophets framing, they poured into it the honey of the word of God. This he took out of the dead Lion, who, the Jews being rejected, gave that Law to the Gentiles. And this did the body of our valiant Judge, the Lord Christ, as he says. How sweet is thy word to my taste? yea sweeter than honey unto my mouth, Psal. 119.103. And Solomon, Pleasant words are as an honeycomb, Prov. 16.24. He gave of this to his parents, either to his disciples, while he opened their minds to understand the scriptures, (Luk. 24.) or to those of the Jews, who embraced the faith of Christ, that even they might taste and see, how gracious the Lord is. He proceeds. Hujus actionis aenigma Samson in die nuptiarum protulit sub certa sponsione 30. syndonum totidemque stolarum viris, qui aderant si proposita narravissent. Ex devorante, inquit, produnt esca, & ex forti dulce. Quam, propinquante solutionis die, cum intelligere nequivissent, ejus mulierem nimlit terroribus coactam explorare faciunt sensus viri, & sic parabolam pandunt, dicentes, quid dulcius melle, & fortius leone? Quibus ille ait, Si von domassetis vitulam meam, nunquam intelligeretis parabolam meam. Magnum igitur illud dominicae pietatis Sacramentum, quod in lege fuit velatum, fuitque à seculis in Deo absconditum, revelatum per Christum, manifestaetum fuit in gentibus. ibid. He brought forth a riddle of this action on the marriage day, under a certain promise of thirty sheets and thirty changes of raiment if they could open his riddle, Out of the eater, says he, came forth meat, and out of the strong came forth sweetness: which when they could not understand, they prevailed with the woman by threaten to get out of him the meaning of the riddle, and so they unfold it, saying, What is sweeter than honey? what is stronger than a Lion? to whom he said, If ye had not ploughed with my heifer, ye had not found out my riddle. So that great mystery of the Gospel, which was veil under the Law, and lay hid in God for many Generations, being reveiled by Christ, was manifested among the Gentiles. A se prostratos exuens spoliis, promissa Sampson omni celeritate persolvit, ut de nostro quod dictum fuerat, etiam signaretur, Fortium spolia dividet. Salubriter enim noster suos occidit inimicos, dum peccato peccatum occidit in carne, reddens spoliorum promissiones, non merita meritis, sed pro malis bona conferens miseris. Ibid. Again. Samson having destroyed many of the Philistines, stripped them and so did speedily perform his promises, that it might be a Type of that, which was said of Christ, He shall divide the spoils of the mighty: for He hath destroyed his enemies, while for sin he condemned sin in the flesh, making good his promises of the spoils, not according to merits, but rendering good for evil to the miserable. Pergens sampson ad diem festum hebraei populi, uxorem ejus viro alii parentes tradiderunt: & hoc faciunt leves animae, quae consortium unici sponsi, Christi, easto fidelique corde minime retinentes, cuilibet se haereticae tradunt doctrinae. Ibid. He goes on. Samson going to his people, his wife was by her parents given to another man: and this do unstable souls, which not keeping the communion of Christ with a chaste and faithful heart, give themselves up to every heretical Doctrine. Proceeding in the history, he adds further. Reversus Samson, cum cognosceret uxorem suam viro alteri conjunctam, trecentis vulpibus apprehensis, earum in invicem caudas innectens, faces his ardentes posuit, Compendio succendit. Dicit quidem & noster fortis Dominus (haereticos signans) capite nobis vulpes pusillas exterminantes vineas, quibus sunt faces incenndii, potius erroris quam divini amoris, etc. Ibid. Sampson returning, when he saw that his wife was given in marriage to another man, having taken three hundred foxes, tying their tails together, and putting firebrands between, he suddenly burned their country. And our valiant Lord, says (meaning Heretics) Take us the little foxes, that mar our vines, which have also firebrands rather of error, then of divine love, etc. He proceeds in the story, continuing the Parallel between Samson as the Type, and Christ, as the Truth. The same Samson, says he, loved another woman of that people, to whom while he was going, Idem Samson in illo populo aliam dilexit mulierem, quam dum pergit accipere, transeunti viam inimicorum insidiae irruerunt. Cui virtus divina statim adfuit. Apprehensa enim asini maxilla, mille viros ex ea prostravit; caeterosque in fugam vertit. Qui, cum siti praeliando deficeret, invocato Deo, ex rima illius maxillae aqua profluens virtuti priscae reddidit satiaetum, eumque adversariis, superatis fecit esse victorem. Si nostrum fortem dominum respicias hoc animali vectatum, ampliorem numerum ab eo prostratum invenies. Sitienti corpori illius, ex latere, tanquam ex rima, sanguis & aqua manavit, qua satiata omnis anima Christiana dicit, Super aquas refectionis educavit me. De promise. etc. part. 2. c. 22. his enemies laid wait for him; but the divine power was present with him; for taking the jawbone of an Ass, he slew with it a thousand men, and put the rest to flight. And, when he was ready to faint with thirst, calling upon God, water flowing out of an hollow place in the jawbone, restored him, being satisfied with it, to his former strength, and made him a conqueror, his enemies being overcome. If ye look at our valiant Lord, riding upon an Ass, you shall find a fare greater number vanquished by him. And to his body ready to perish with thirst, water and blood issued out of his side, with which every Christian soul being satiated, says, He led me out to the waters of comfort. Venditur Christus, in Joseph ante legem: venditur in Samson sub lege: venditur à Juda Judaeis sub gratia. Ibid. And a little after he adds. Christ was sold in Joseph before the Law, he was sold in Samson under the Law, he was sold by Judas to the Jews under the Gospel. Sivit se Sampson nervis recentibus colligari, & dicente ei Dalila, Philistim super te, Sampson, ita illa vincula virtute dissolvit, tanquam stupa cum tetigerit ignem, adversosque omnes vertit in fugam. Noster etiam Dominus fortitudinis apud Hierusalem velut his vinculis se ligari permisit. Adducunt enim ad eum mulierem in adulterio deprehensam, et dicunt tentantes, Magister, modo hanc deprehendimus. Moses jussit hujusmodi lapidari. Tu vero quid de ea statuis? Nervorum velut ex lege vinculis se crediderunt legasse Jesum, & maxim recent●um, cum dixerunt, modo. Quae noster Jesus hoc responso disrupit, Qui vestrum, inquit, sine peccato est, prior in illam lapidem mittat; quo audito, unus post alterum discesserunt, ut illud vinculum ita solveretur, sicut fluit cera à facie ignis. Ibid. He goes on. Samson suffered himself to be bound with green wyths, that were never dried: but when Dalilah said, the Philistines be upon thee Samson, he broke the cords, as a thread of tow is broken when it touches the fire, and put all his enemies to flight. And our strong Lord suffered himself at Jerusalem to be bound with such cords, for they bring to him a woman taken in Adultery, and tempting him say, Master we found this woman in the very act of Adultery, and Moses commanded such to be stoned, but what sayest thou? Joh. 8.3, 4, 5. And now they thought they had bound him fast. But our Jesus broke these cords with this answer, Verse 7. Who among you is without sin, let him cast the first stone at her: which when they heard, they departed one after another, so that the cord, with which they had bound him, was broken, as wax melts before the fire. And again. Ligatus fuit funibus novis: Cumque id fieret, Adversarii ad te inquit, Samson. At ille, repletus spiritu, disrumpens funes a brachiis suis, tanquam filum spargit, omnesque fugavit adversarios. Ligari se sinit & noster Dominus, dum veniunt ad eum Pharisaei, dicentes, Magister, scimus, quia in veritate doces, & nullius personam accipis, Licet tributam dare Caesari anon? Sed fortis noster nodos omnes ista voce disrupit, Quid tentatis me, hypocritae? Adferte mihi numisma census: At illi attulerunt ei denarium. Et ait Dominus, cujus est imago & superscriptio? Dixerunt, Caesaris: Reddite, ait Dominus, Caesari quae sunt Caesaris, & Deo, quae Dei sunt. His dictis mira celeritate vincula illa disrupit ille susceptus homo, qui Deo suo canit in Psalmis. Dirupisti omnia vincula mea. Ibid. Samson was bound with new cords, and when that was done, Dalilah said, the Philistims be upon thee Samson. But he being filled with the spirit, broke them from his arms, like a thread. And our Lord suffefered himself to be bound, when the Pharisees came and said unto him, Master, Thou teachest in truth, and regardest not the person of any, Is it lawful to give Tribute to Caesar, or not? (Matth. 22.16, 17.) but Christ broke all the knots with that word: why tempt ye me, ye hypocrites? show me the tribute money: and they brought him a penny: and he said, whose image and superscription is this? they said, Caesars, Render (says the Lord) to Caesar the things that are Caesar's, and to God, the things that are Gods; with these say he did speedily break those cords, who, as man, sings to his God, Thou hast broken all my bonds asunder, Psal. 116.16. He goes on. Dalilah a third time solicits him, and says, How oft dost thou deceive me? Tertio solicitat mulier virum; Quousque, inquit, illudis me? Indica mihi, in quo infirmetur virtus tua? Pene eadem verba & Judaei dixerunt Judici nostro Christo, Quousque animos nostros tollis? Si tu es Christus, dic nobis palam. Sed Sampson tertio ligari hoc modo permisit, Si alligati fuerint, ait capilli capitis mei in palo orsorio, infirmabor, etc. quod cum faceret mulier, ●idem insidiantes ad te, ait, Samson. At ille exurgens, disruptis omnibus, fugatos inimicos prostravit. Fit & nostro forti Jesu Domino hujusmodi colligatio, velut in palo orsorio contextio capillorum. Dicunt enim ad Jesum, Scripsit nobis Moses, Quod si quis mortuus fuerit, non habeus filios, accipiat uxorem ejus frater ipsius, & suscitet semen fratri suo. Septem autem fratres erant, accipit uxorem fratris secundus & tertius: Postea vero omnes eam acceperunt, sine liberis mortua est & mulier, in resurrectione, aiunt, cujus erit uxor? Quanto vehementius se ligasse nostrum fortem crediderunt, tanto velocius solvit, quam intulerant, quaestionem: filii, inquit, seculi generant & generantur: qui autem digni fuerint, seculum illud contingere, nec nubunt, nec nubuntur, non enim mori poterunt quia sunt similes Angelis. tell me how thou mayest be bound: The Jews spoke almost the same words to our Judge Christ. How long make you us to doubt, If thou be the Christ, tell us plainly, Joh. 10.24. Samson suffered himself a third time to be bound on this manner: If, says he, thou weavest the seven locks of my head, I shall be weak: which the woman did, and then said, The Philistims be upon thee Samson: But he rising, put his enemies to flight: so was Christ used: for the Pharisees come and say to him. Master, Moses said, if a man die, having no children, his brother shall marry his wife and raise up seed to his brother: now there were among us seven brethren, and all the younger brethren in order married the wife of the Elder brother, and all of them and the woman at last died without issue; in the resurrection therefore whose wife shall she be of the seven? Matth. 22.24.28. but, by how much more strongly they thought they had bound our strong one, by so much more speedily he answered the Objection, (Luk. 20.34.) the children of this world, says he, marry and are given in marriage, but they that shall be Judged worthy of that world, neither marry, nor are given in marriage, for they cannot die, but are like unto the Angels. He goes on: The hour of Sampsons' death was coming: Venit hora mortis Samson; Dicit & noster, Venit hora, ut glorificetur filius hominis: Nisi enim granum tritici, cadens in terram, mortuum fuerit, solum manet; si autem mortuum fuerit, multum fructum affert. Ibid. and our Samson said, The hour is come for the Son of man to be glorified: For except a grain of Wheat fall into the Earth, and die, it abideth alone; but if it dies, it brings forth much fruit: (Joh. 12.) He proceeds: Dalilah being urgent upon him, Instant & flente mendaciter coram se muliere, pusillanimis factus est Sampson usque ad mortem, ut nostri figurata actio impleretur, dicentis, Tristis est anima mea usque ad mortem. and weeping before him, he was vexed to the death; as a Type of that, which Christ our Samson said, My Soul is exceeding sorrowful, even unto death: (Mat. 26.38.) He adds further: Before Dalilah did these things [namely, Antequam haec fierent, misit mulier ad viros, dicens, Afferte argentum, jam enim mihi omnia veraciter indicavit: fit certa traditio, quam supplevit Judas, accepto argento. Ibid. before she shaved off the seven locks of his head] she sent for the Lords of the Philistines, saying, Bring the silver, for now he hath told me all his mind: And receiving the silver, she made a certain delivery of him into their hands, as judas did of Christ. He adds: Impletur in Samson per figuram, quod in nostro Christo Domino actum est etiam . Name, quod eum accipiens mulier, fecit dormire in sinu suo, hoc est, quod noster fortis Dominus dixit. Non expedit Prophetam mori extra Jerusalem. Quod novacula adhibita rasit caput ejus, hoc est, quod eum in loco Calvariae crucifixit. Raso capite Samson, discessit & virtus; & noster in ligno pendens, clamavit, Deus meus, quare me dereliquisti? Accipientes inimici Samson, ligaverunt eum ferro: hoc clavi indicant crucifixi. Ib. That was done in Samson as a Type, which was afterward manifestly acted in our Lord Christ: for this, That Dalilah made Samson to sleep in her Bosom, is that which our Lord said, It cannot be that a Prophet should perish out of Jerusalem: (Luk. 13.) That with a Razor she did shave his head, was a Type of Christ's being crucified in the place called Calvary, in the place of a dead man's skull. Samson being shaved, his strength departed from him: and Christ, hanging on the Tree, Matth. 27. cried out, My God, my God, why hast thou forsaken me? Samson was bound in Fetters; and Christ was nailed to the Cross. He concludes with this: One great Miracle Samson wrought in his death, which also our Lord fulfilled: Vnum extremum in morte sua Sampson fecit miraculum, quod etiam noster Dominus implevit: Apprehendens duas columnas, super quas totum aedificium ferebatur, invocato Deo, semel se adhuc confirmari petit, atque impetu Spiritus columnas evelleus, omne illud aedificium cum populis cadens, plures Sampson in morte sua occidit, quam in vita sua occiderat. Dominus etiam noster manifestius, quod ille mystice fecit, exhibuit: duos angulos mundi, circumcisionem scilicet & praeputium, velut duas columnas, in sua morte movens, omnem culturam idololatriae subvertit. Ibid. Laying hold on the two Pillars, which upheld the House, on which the Philistines were set, calling upon God, he desires the renewing of his strength, and by the power of the Spirit he threw down the Pillars; and so, the House and the People falling, Sampson slew more at his death, than he had slain in his life-time. And our Lord did that more manifestly, which he did in a mystery: for, in his death, moving the two Corners of the World, namely, the Jews and Gentiles, as two Pillars, he destroyed all Idolatry. Def. of Perkins, p. 472. Hear Wotton: As Samson saved Israel by his death, so did Christ save his Church. And, as Samson killed his Enemies more by death then by life, so did Christ. Hear Scharpius, who, speaking of the fact of Samson bringing down the House on his own head, and so occasioning his own death, says; In that fact he was a Type of Christ, In eo facto typus fuit Christi, ultro se offerentis ad mortem, ut vindictae de hostibus Dei & Ecclesiae sumerentur, & de his vel moriendo triumpharet. Symphon. Prophet. & Apostolor. p. 174. of his own accord offering himself to death, that he might take revenge upon the Enemies of God and the Church, and might, even in dying, triumph over them. Finally, hear Weemse making the the Comparison: On the Decal. part. 2. p. 102. Samson (says he) was a Type of Christ, as in his Conception, so in many of his Actions, and in his Death. As the Angel Gabriel told the blessed Virgin Mary of her Conception, so the Angel tells Sampsons' Mother. Judg. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samson was a Type of Christ in his Name: he was called Shampson, Solilus, or little Sun: Mal. 4.2. so Christ was the Sun of Righteousness. He was a Type of Christ in his Marriage; as he married with the Philistines, so did Christ with the Gentiles. And as Samson killed more at his death then in his life, so did Christ. CHAP. XIII. Christ and David. HEar Arnobius: Absalon persecuted his Father [David] and was hanged in the Tree: Persecutus est Patrem Absalon, frond à collo ligatur: Judas tradidit Dominum, & laqueo co●●ctatur. Sicut passionem David praeteritam historia indicat; it a mysterium passionem Domini futuram adnunciat. Comment. in Psal. 3. Judas betrayed his Lord, and he went and hanged himself. As the History declares the bypast suffering of David, so the Mystery foreshews the future sufferings of [Christ] the Lord. Hear Athanasius: David was a Shepherd, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. David Pastor, Pastor & Christus; led ille pecudum, iste animarum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vnxit Davidem in Regem Samuel Sacerdos; baptizavit Salvatorem Joannes, ut Sacerdos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vnctus in Regem David non statim arripuit Regnum, sed sustinuit in longum tempus servire Sauli: Noster item Salvator Rex genitus ante secula, & ipse quoque servire sustinuit: Philip. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Persecutus est Davidem Saul, persecutus est Christum Herodes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. sed nec Saul persequens Davidi nocuit, nec Herodes persequens Christum l●●sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Insurrexit adversus Davidem Absalom filius suus: insurrexit & adversus Christum Judas, & ipse quidem filius: Discipulos enim suos Christus appellat filios: Joan. 21.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hic David à Samuele oleo sensibili unctus est, aliter autem Salvator noster, Psa. 45.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ille ab homine unctus est, iste à Patre omnipotent, eaque unctio est ineffabilis, ut res ipsa incomprehensibilis. To. 1. hom. de sement. and Christ a Shepherd; but David of Sheep, Christ of Souls. Samuel, a Priest, anointed David to be a King; and John, as a Priest, baptised our Saviour. David, being anointed to be a King, came not presently to the Kingdom, but was content for a long time to serve Saul: And so our Saviour, though he was begotten a King from all Eternity, was yet content to serve; for he took upon himself the form of a Servant: (Phil. 2.7.) Saul persecuted David; and Herod persecuted Christ: but neither did Saul, persecuting, hurt David; neither did Herod, persecuting, hurt Christ. Absalon, David's Son, rose up against his Father: and judas risen up against Christ, and he also a Son; for so Christ calls his Disciples Children, while he says, Children, Have ye any meat? joh. 21.5. [And so, before, while judas was yet alive among them; Children, How hardly shall they, that trust in Riches, enter into the Kingdom of Heaven? Mark 10.24.] This David was anointed with visible Oil, but our Saviour far otherwise, even with the oil of gladness above his fellows. David was anointed by man, but Christ by his Almighty Father: and this anointing is a thing unspeakable, and incomprehensible. Hear Saint Austin: David fled into the Cave, David fugiebat in speluncam, & contegebatur terra, ne à Saule inveniretur; sic portabat Christus terram, carnem, quam acceperat à terra, & in ea se occultabat, ne à Judaeis inveniretur Deus. Ideo enim non invenerunt eum Judaei, quia spelunca se texerat, i. e. infirmitatem carnis oculis eorum objiciebat, majestatem autem Divinitatis in corporis tegmine, tanquam terrae abdito, contegebat. Tom. 8. in Psal. 57 and was covered with Earth, lest Saul should find him; and Christ did carry about with him Earth, that is, the flesh, which he took from Earth, and hid himself in it, lest the Jews should find him to be God: for hence it was, that the Jews found him not out, because he had hid himself in the Cave; that is, he had set before their eyes the infirmities of his Humane Nature, but had hid the majesty of his Divinity in the Cover of his Body, as in some hidden place of the Earth. Hear him again: Jesse misit David filium, ut requireret fratres suos: Sic Deus Pater misit unigenitum suum ad requirendos fratres suos. To. 10. de Temp. Ser. 197. Jesse sent his Son David to seek out his Brethren: So God the Father sent his only begotten Son to seek out his Brethren. And a little after: David's elder Brother, Filius senior, qui David increpabat, populum Judaicum significabat, qui, per invidiam, Christo Domino, qui pro salute generis humani venerat, detraxit, & multis opprobriis affecit. Ibid. who did chide with him, 1 Sam. 17.28. signified the people of the Jews, who, through envy, slandered the Lord Christ, who came for the Salvation of Mankind, and jaded him with many reproaches. Hear Prosper: Pastor ovium David, ut nostrum signaret Pastorem, unctum Dominum Christum, qui dicit, Ego sum Pastor bonus: Joan. 10. Eripuisse se, praedam de ore Le●nis, David fatetur, 1 Sam. 17.35. & noster David de ore Leonis Diaboli, & Petrum negantem, & latronem eripuit confitentem. De promise. & praedict. Dei, part. 2. cap. 25. David was a Feeder of Sheep, that he might be a Type of our Shepherd, Christ the anointed Lord, who said of himself, I am the good Shepherd: (Joh. 10.) David confessed [namely, to Saul] that he delivered the prey out of the mouth of the Lion: (1 Sam. 17.35.) and our David did rescue out of the mouth of the Lion, the Devil, both Peter denying, and the Thief confessing. And a little after: David cut off Goliahs' Head with Goliahs' own Sword: Goliam suo gladio truncavit, & noster David Diabolum suo peremit gladio, dum mortem morte occidit. Invidia enim Diaboli mors introiit in orbem terrarum. Hanc suscepit innocuus Pastor ille bonus, qui pro suis animam posuit, ut sua morte Diabolum debellaret. Ibid. so our David vanquished Satan with his own Sword: for by the Envy of the Devil, Death entered into the World. This, though altogether innocent, that good Shepherd [namely, Christ] did undergo, who laid down his life for his People, that by his Death he might vanquish the Devil. He goes on yet in the Parallel: The Enemy [Goliath] being vanquished and slain, Saul, because of this Victory, Extincto prostratoque host, adversus David Saul inique invidiam concepit ex victoria: retribuensque mala pro bonis, fugat, odit, persequitur innocentem. Dicit & noster Dominus de talibus, Retribuebant mihi mala pro bonis, & odium pro dilectione mea. Psa. 35. Ib. doth unjustly conceive Envy against David; and requiting evil for good, he drives him away, he hates him, he pursues him, being altogether innocent. And of such says our Lord, They have rewarded me evil for good, and hatred for my love: (Psa. 35.) He proceeds yet further: Whereas David (says he) Saul persecuting him, Quod David per latebras montium, per speluncas, & per deserta, Saul persequente, discurrit; corporis sui noster Dominus, i. e. Sanctorum membrorum suorum, Martyrum videlicet, in hac figura persecutiones expressit: de quibus Apostolus Paulus dicit; Cum his dignus non esset orbis terrarum, per deserta errabant, & per speluncas, & per cavernas terrae. Ibid. did run over Mountains, and through Caves and Deserts; the Lord in this figure sets out the Persecutions of the holy Members of his Body, namely, the Martyrs; of whom the Apostle Paul says, When the whole World was not worthy of them, they wandered through Deserts, and in Dens and Caves of the Earth. He goes on: David killed not Saul his Persecuter, Persecutorem suum Saulem non occidit David, cum ei traderetur in manibus; abscindensque pinnam chlamydis ejus, se odienti pepercit. Hoc quotidie agit noster Pastor Christus Dominus circa osores & persecutores suos: à quibus dum adscindit vitium magnum superbiae, parcit etiam Regibus saevientibus, quia non vult mortem impiorum, sed ut revertantur, & vivant. Quod in omnibus suis fecit & facit inimicis ille, qui, non ex meritis, sed gratis justificat impium. Ibid. when he was given into his hands; and cutting off the skirt of his garment, he spared him that hated him. Thus doth our Shepherd, the Lord Christ, deal with his Enemies and Persecutors: from whom cutting off that great sin of Pride, he spares even Kings, raging against him, because He desires not the death of sinners, but that they should repent and live. This he hath done and doth, who justifies the ungodly, not out of merit, but of his free Grace. He adds yet further: Eundem David, declinantem insidias Saulis, Gentes excipiunt: sic se noster Christus Dominus, savientibus subtrahens Judaeis, Gentibus dedit. Ib. While this same David declined the laying in wait of Saul, the Gentiles entertained him: so, while the Lord Christ withdrew himself from the Jews raging against him, he gave himself to the Gentiles. Christ and Solomon. Of the Judic. Law, c. 8. Weemse compares them together in sundry Particulars; but so, that in them all the pre-eminence is given to Christ. 2. Sam. 12.25 1. In their Name: Solomon was Jedidiah, beloved of God; and Christ was the only beloved Son of God: which is not so to be understood, as if God loved none but Christ; Psal. 146.8 for He loves all the righteous: but that God's love was primarily set upon Christ, and through him we come to share in his love: as God himself says, Matth. 3.17 This is my beloved Son, in whom I am well pleased: Eph. 1.6. And the Apostle, He hath made us accepted in his Beloved. Here is then a greater than Solomon. 2. In his Anointing: Solomon alone was anointed, and all the rest of his Brethren secluded from the Kingdom; 1 Joh. 2.20 but we are anointed by Christ, we have received an Unction from that Holy One, and receive Grace for Grace from him, Joh. 1.16 Rom. 8.17 and are made Coheirs with him in his Kingdom. Here is a greater than Solomon. 3. Solomon was Crowned, his Father being alive; here was the Lion and the Lion's Whelp: So Christ thought it no robbery to be equal with his Father, Phil. 2.6 and to reign with him: Here is a greater than Solomon. 4. Solomon was obedient to his Parents: So Christ says of himself, John 8.49 I honour my Father; that is, my heavenly Father: and he went home, and was obedient to his Parents: Luke 2.51 Here is a greater than Solomon. 5. By Solomon's Marriage, Friendship was made up between Egypt and Israel: But, Christ marrying his Church, friendship is made up betwixt God and man: Here is a greater than Solomon. 6. In the extent of his Kingdom. Solomon's Kingdom reached but from the Mediterranean Sea to Euphrates: but Christ's Kingdom reaches to the ends of the earth, I will give thee (says the Father to the Son) the ends of the earth for thy possession: Psal. 2.8. Here is a greater than Solomon. 7. Solomon exceeded all the Kings of the earth in riches: Col. 2.3. but in Christ are hid all the treasures of wisdom and knowledge. Here is a greater than Solomon. 8. Solomon built the Temple. But Christ was both the Temple, the Priest, the Sacrifice, and the Altar. Solomon offered 100000. Bullocks, but Christ offered a greater Sacrifice, even himself upon the Cross: Here is a greater than Solomon. 9 The Kings of the earth were subject to Solomon: but Christ had written upon the hem of his garments, The King of Kings, and the Lord of Lords: Rev. 16.19. the lowest thing that is in Christ, is above all the Princes of the earth. Here is a greater than Solomon. 10 When Solomon went to the Temple, he had 24000. 1 Chron. 27.1. to guard him with their Targets out of Leb●nus: and about his bed stood 60 valiant men, of the valiant of Israel: Cant. 3.7. but Christ hath ten thousand times ten thousands, Rev. 5.11. and thousands of thousands of Angels to attend him: Here is then a greater than Solomon. 11. Solomon, in regard of his wisdom, 1 King. 4.29. had a large heart, as the sand of the Sea. His wisdom is to be observed in deciding the matter between the two women: the thing was done in the night, 1 King. 3. there were no witnesses, no probable conjectures favouring the one more than the other, the allegations of the mothers both alike, no difference of the children's age. Only 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 darkness is as the light, sees the secrets of the heart, and all things are naked before him. Here is a greater than Solomon. 12. Solomon's justice was showed 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 than Solomon. 13. last; All the earth shall be blessed in Solomon. When the Jews 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 shown 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, says the Prophet, shall bless 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 child's mouth, his eyes upon the child's eyes, etc. (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 explains himself more particularly. ' Elisha (says 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 Gentium 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, etc. 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, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 finds 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 Physician, who might be able even to raise the dead. The Lord Christ comes, our spiritual Elisha, an exquisite Physician, and finds the body dead, and he lays his whole self upon the whole body, that is, the whole fullness of the God took upon himself the whole man, having eyes, hands, feet, etc. as other men have: and that, which, seen, was not a Phantasm, 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 staff, which, being laid on the dead body of the child 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 promise, etc. 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 staff to the dead child: for if a Law were given that could give life, than righteousness should be by the Law, as the Apostle says, Gal. 3.21. Afterwards therefore Elisha goes down, a great man to a little child, a living man to a dead child. And our Lord also descended. The prophet, that he might recover the dead child, covered the child's 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 child 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 stricken with blindness, 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 show in Paul: for being stricken with blindness, and cast down in the way to Damascus, becoming the Lord's prisoner, and having his sight restored to him, of a persecutor becomes a Preacher. Christ and Ionas. Hear St. Hierome. Ionas the son of Amittai, for the condemnation of Israel, is sent to the Gentiles, because Nineveh repenting, they remained in their wickedness: Ionas filius Amathi, in condemnationem Israelis, ad Gentes mittitur quod, Nineve poenitentiam agente, illi in malitia perseverent: sic Dominus noster, columba, vel, dolens, (utrumque enim interpretatur) vel, quia S. Spiritus in specie columbae descendit, & mansit super eum, vel quia nostris doluit ipse vulneribus, vere filius Amathi, i. e. veritatis, Deus enim veritas est, mittit ad Niniven pulchram, i. e. mundum, quo nil pulchrius oculis carn●is aspicimus, ut quia Israel audire contempsit, totus gentium mundus exaudiat. To. 3. in Jon. 1.1, 2. so our Lord, a Dove, or sorrowing (for the word signifies both) either because the Holy Ghost descended in the likeness of a Dove and rested upon him, Math. 3.16. or, because he bore our sorrows, (Isa. 53.4.) truly, the son of Amittai, that is, of the truth, for God is the Truth, is sent to Nineveh, the fair, that is, into the world, than which with our bodily eyes we see nothing more beautiful, that because Israel refused to hear, the whole world of the Gentiles might hear. Hear him again. The Prophet would fly to Tanshish, Voluit propheta fugere in Tharsis, non ad certum aliquem locum, sed mare ingredients, quocunque fugere festinat. De Salvatore autem possumus dicere, quod dimiserit domum & patriam suam, & assumpta carne, quodammodo de coelestibus fugerit, veneritque in Tharsis, i. e. in mare seculi istius. Ibid. not to any certain place, but, entering the Sea he hasted to fly any whither. But of our Saviour we may say, that he left his house and country, and assuming our nature, he did after a sort fly from Heaven and came to Tarshish, that is, the Sea of this world. Hear St. chrysostom, who glozing upon Matthew 12.41. brings in Christ thus speaking. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ille servus fuit, ego Dominus sum, ille è ceto exiliit, ego à mortuis resurgam: subversionem ille urbi futuram praedicavit, ego regni coelestis evangelia vobis annuncio, & Ninevitae quidem absque signo crediderunt, vos autem multa miraculorum signa videtis, nec quicquam ante Jonae verba illi audiverunt, vos autem per diversa Philosophiae genera educavi. Praeterea, Ionas tanquam minister, ad Ninevitas accessit ego autem ad vos Dominus & Creator deveni. Illi quidem Barbari erant, vos autem inter prophetas innumeros educati. De Jona nemo illis praedixit, de me plurimi praedixere, & opera praedicationi consona perspicitis. Ionas etiam, ne derideretur, fugit; ego autem, & crucis patibulum subiturus, & illusiones vestras laturus, ultro adveni. Et ille quidem peregrinus erat, & hominibus illis omnino ignotus; ego autem vobis conjunctus secundum carnem, ab iisdem oriundus sum progenitoribus. In Matth. hom. He was a servant, I am the Lord, he was vomited out of the fish, I shall arise from the dead, he foretold overthrow to that City, I bring the tidings of the Kingdom of Heaven; and the Ninevites believed without any sign, but ye see many miracles: neither heard they any thing before those words of Ionas; but I have educated you by divers kinds of Philosophy. Besides, Ionas came to the Ninevites, as a Minister I am come to you, your Lord and Creator. They were Barbarians, ye have been brought up among many Prophets. No man had told them beforehand concerning Ionas; many have prophesied of me, and ye see works answerable to the predictions. Jona also, for fear of mocking, fled; I am come of my own accord, ready to undergo the death of the Cross, and to bear all your mockings. And he was a stranger and altogether unknown to those men; but I am nearly joined to you according to the flesh, and have the same progenitors with you. Hear Hilarius Pictaviensis. To him (namely to Jonah) the Lord compares himself; for Jonah, Huic se Dominus comparat: namque Ionas, ventis desaevientibus projectus è navi est, & devoratus à ceto, & post triduum vivus emissus, non retentus à monstro, non cibi conditione confectus, sed, contra humani corporis naturam, integer & illaesus in superas auras evadit. Hoc potestatis suae signum constitutum esse demonstrat, ipse, remissionem peccatorum per poenitentiam praedicans de Jerusalem vel Synagoga, immundorum spirituum dominante flatu, ejiceindus, & Pilati potestati, i. e. seculi judicio, tradendus, & à morte glutiendus, & post triduum ex ea, contra conditionem hominis, quem assumpserat non retentus, vivus & incorrupius emergens. Comment. in Matth. can. 16. col. 544. the winds being boisterous, was cast out of the ship, and devoured by a Whale, and after three days, sent out alive, not retained by that monster nor consumed, as other meat uses to be, but contrary to the nature of an humane body, he comes into the open Air entire and without hurt. This doth the Lord show to be a sign of his power; preaching repentance for the remission of sins, he was to be cast out of Jerusalem or out of the Synagogue, by the prevailing power of the unclean spirit he was to be delivered to the power of Pilate, that is, to the secular judgement: he was to be swallowed up of death, and and after three days, contrary to the condition of man, which he had assumed, not held of death, he rises alive and incorrupt. Hear St. Basil of Seleu●ia. Ionas (says he) did rather imitate Christ in suffering evil, then preach him in words, nor did he in words foretell the burial of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ionas malorum tolerantia Christum est imitatus potius, quam verbis praedicarit, nec verbis Christi sepulchrum praedixit, sed in ceto sepultus, & post triduum sine noxa redditus, omnes docuit mortales, immortalitatis januam esse mortem, & de sepulchro vitam erumpere. Orat. 13. Ionas ex navi in ventrem ceti, Christus à liguo in sepulchrum transit. Ionas pro nautis periclitantibus: Christus pro nobis in hoc seculo fluctantibus. Jussum est primo, ut praedicaretur Ninevitis a Jona, sed non ad eos pervenit prophetia, nisi post quam eum evomnit piscis: Ita prophetia praemissa est ad Gentes, sed, nisi post resurrectionem Christi, non pervenit ad Gentes. To. 2. epist. 49. ad Deo. gratias Praesbyt. but being buried in the Whale, and after three days, restored to the free and open air, he taught all men, that death is the gate of immortality, and that out of the grave life breaks forth. Hear St. Austin. Jonah, says he, passed from the ship to the Whale's belly: so Christ from the Cross to the grave. Jonah, for the mariners being in danger, and Christ for us being tossed up and down in this world. Jonah had order, but the prophecy came not unto them, until the Whale had vomited him upon the dry ground: and the calling of the Gentiles was foretold before, but they were not actually called, till Christ was risen from the dead. Missus Jonas ad Nineven, ut ejus finem praedicaret: missus a Patre Christus, ut finem mundi omnibus demonstraret. Fugit Ionas in Tarsis a fancy Dei: Fuga Jonae velox transitus Christi, de quo Propheta, Psa. 19.6. Ascendit navem Propheta fugiens: lignum ascendit Christus per mare hujus seculi transiens. Irruit tempestas magna in mari; perturbatio maris, Judaeorum perfidia. Data est sors, ut Propheta fugitivus in mare mitteretur: Sors data est in vestimenta Christi. Projicitur è navi in mare Ionas: mors Christi in cordibus Gentium collocatur. Susceptus est a bestia Propheta custodiendus, non comedendus. Audi illud Psa. 16.10. In ventre bestiae marinae oravit Propheta: In inferno Christus descendens mortuos suscitavit. Tertio die littori Propheta redditus est incolumis: die tertio Christus de sepulchro surgens super coelos est exaltatus. Ad praedicationem Jonae per poenitentiam salvata est civitas: per praedicationem Christi Sancta Hierusalem redempta est civitas. To. 9 de symb. fid. ad Catechum. l. 4. c. 6. Hear him again. Jonah (says he) was sent to Nineveh, to foretell the end of it: and Christ was sent by his Father, to show unto all the End of the World. Jonah flies to Tarshish from the presence of God: Jonahs' flight is the swift passage of Christ, of which the Prophet doth speak, Psa. 19.6. His going out is from the end of Heaven, and his circuit is to the ends thereof. The Prophet flying went up into the Ship; and Christ ascended the Cross, passeing through the Sea of this World. There came a great Tempest upon the Sea: the unquietness of the Sea was the perfidiousness of the Jews. Lots were cast, that the fugitive Prophet might be cast into the Sea: and Lots were cast upon the Vesture of Christ. Jonah was cast out of the Ship into the Sea; and Christ's Death is placed in the Hearts of the Gentiles. The Prophet was taken into the Whale to be safely kept, not to be eaten: And now hear what the Prophet says; Psal. 16.10 Thou wilt not suffer thy Holy One to see corruption. In the Whale's belly the Prophet prayed; and Christ descending into Hell, raised the dead. Jonah was on the third day restored safe to the shore; and Christ rising on the third day out of the Grave, was made higher than the Heavens. At the Preaching of jonah the City was saved by Repentance; and by the Preaching of Christ the Holy City jerusalem is redeemed. Jonas nautas à morte, ita Christus nos servavit: &, ut ille per triduum fuit in ventre Ceti, ita Christus in ventre terrae. Symphon. Prophet. & Apostolor. p. 174. Hear Scharpius: As Jonah saved the Mariners from Death, so Christ saved us: and, as Jonah was in the belly of the Fish, so Christ in the heart of the Earth. CHAP. XV. Christ and Cyrus. SCultetus observes the Parallel in many Particulars. 1. Cyrus' duobus diversarum gentium parentibus ortus est, matre Meda, Astyagis Medorum Regis filia, patre Persa Medis subjecto: sic Christus Dei & hominis filius. 1. Cyrus came of Parents of different Nations, his Mother a Mede, the Daughter of Astyages the King of the Medes; his Father a Persian subject to the Medes: So Christ is the Son of God, and the Son of Man. 2. Astyagi exponunt Magi somnium de partu filiae: Sic Legisperiti Herodem ex Scripturis crudiunt de ortu Christi. 2. The Magicians expound to Astyages his Dream of the Son of his Daughter: So the Scribes out of the Scriptures acquaint Herod with the Birth of Christ. 3. Astyages, auditis Magis, insidias struit vitae Cyri: sic Herodes vitae Christi, auditis Magis. 3. Astyages, having heard his Magicians, lays snares for the life of Cyrus: so Herod plots against the life of Christ, having heard the Wise men. 4. Cyrus' infans exponitur in montanis, sed à pastoribus educatur, quem Astyages credidit interfectum: sic Christus in Aegyptum deportatur, quem Herodes credidit interfectum: Matth. 2. 4. Cyrus, being an Infant, is put into the Mountains, but is brought up by Shepherds, when Astyages thought him to be slain: So Christ is carried into Egypt, whom Herod believed to be killed. 5. Cyrus, being yet but a Child, 5. Cyrus, jam tum puer, specimen edidit judicii in alio puero contumace: sic Christus duodecennis specimen edidit divinae suae sapiemiaes: Luc. 2. gave a proof of his judgement in another Child, being contumacious: so Christ, at twelve years of age, gave an evidence of his Divine Wisdom. 6. 6. Cyrus' unctus, & Christus unctus. Cyrus is called Gods anointed, Esa. 45.1. and Christ is anointed. 7. Cyrus was God's Servant, 7. Cyrus' servus Dei, & Christus servus Dei: Esa. 53. Cyrus' Pastor Dei: Esa. 44.28. Christus bonus ille Pastor: Joan. 10. and Christ was God's Servant, Esa. 53. Cyrus is called God's Shepherd, Esa. 44.28. and Christ is that good Shepherd: Joh. 10. 8. It's said of Cyrus, 8. Cyro dictum, Sternam aute faciem ejus Gentes: Esa. 45.1. Christo dictum, Dabo tibi Gentes: Psal. 2. I will subdue the Nations before him: Esa. 45.1. and to Christ it's said, I will give thee the Heathen: Psa. 2. 9 Cyrus' said, 9 Cyrus' dixit, Dominus Coeli dedit mihi omnia Regna: Ezra 1.2. Christus, Data est mihi omnis potestas in coelo & in terra: Matth. 28.18. The God of Heaven hath given me all Kingdoms: Ezr. 1.2. And Christ says, All power is given to me both in Heaven and Earth: Matt. 28.18. 10. Cyrus had it given him in charge to build the Temple of God; Ezra 1.2. 10. Cyro in mandatis data aedificatio Templi Dei, Ezr. 1.2. Christo incumbebat repurgatio Templi materialis, de qua, Luc. 19 & instauratio Templi spiritualis. and to Christ it did belong to purge the material Temple, of which we read Luke 19 and to build the Spiritual Temple. 11. Cyrus' restored to the Temple the Vessels of the Temple that had been taken away; 11. Cyrus' ablata vasa Temple restituit, Ezr. 1.7. Ita Christus Imaginem Dei in nobis restituit. Ezra 1.7. and Christ restoreth to us the Image of God. 12. Cyrus' mitissimus erat, sicut de eo Herodotus, lib. 3. ob tributi ordinationem a●t Persas Darium nominasse Insticorem, Cambysen Dominum, Cyrum Patronum, quia, inquit, mitis erat, & omni ratione de illis bene mereri students: sic Christus mansuetudinis exemplum: Matth. 11.29. 12. Cyrus was eminent for mildeness, as Herodotus says of him, lib. 3. for the appointment of the Tribute (says he) the Persians called Darius an Institutor, Cambyses a Lord, Cyrus a Patron, because (says he) he was most gentle, and studied to deserve well at their hands: So was Christ an example of mildeness, Mat. 11.29. 13. The Kingdom of Cyrus was of a large extent, 13. Cyri Regnum amplissimum, Xenophon lib. 3. ubi Nationes ferme eaedem nominantur, quae Act. 2.9, 10, 11. de Regni ejus amplitudine etiam Esaias, c. 45. v. 14. Ita Regnum Christi amplissimum, utpote nullis locorum spatiis definitum. as Xenophon testifies of it, lib. 1. where almost the same Nations are reckoned up, of which we read Acts 2. and so the Prophet speaks of it Esa. 45.14. So is the Kingdom of Christ most ample and large, as not having any bounds. 14. God called Cyrus in Righteousness; 14. Cyrum vocavit Deus in justitia, Esa. 45.13. Itidem & Christus juste vocatur: nec enim sibi ipsi honorem hunc tribuit, etc. Heb. 5.5. Esa. 45.13. and Christ was called in Righteousness: for he took not this Honour unto himself, etc. Hebr. 5.5. 15. God gave Cyrus for a Light to the Gentiles; 15. Cyrum dedit Deus in lucem Gentium, Esa. 42.6. ut scirent ab ortu Solis ad occasum, non esse Deum praeter Jehovam: Esa. 45.6. Ita Christus lumen Gentium: Luc. 1.78. & 2.32. Esa. 42.6. That from the rising of the Sun, to the fall thereof, men might know that there is no God but Jehovah: Esa. 45.6. So is Christ the Light of the Gentiles: Luke 1.78. and 2.32. 16. 16. Cyrus' missus ad aperiendum oculos caecorum, ad educendum è clausura vinctos, Esa. 42.7. vel ad captivitatem dimittendam: Esa. 45.13. sic Christus emisit vinctos de lacu, in quo non est aqua: Zach. 9.11. Scult. Idea Contion. in Esa. 42. Cyrus was sent to open the eyes of the blind, and to bring the Prisoners out of Prison; Esa. 42.7. or to dismiss the Captives: Esa. 45.13. So did Christ send the Prisoners out of the Pit, in which there was no Water: Zach. 9.11. Thus is Cyrus owned, by this learned Divine, as a Type of Christ; and that justly, it being most true, that Zanchy says, Liberatio Babylonica per Cyrum typus Redemptionis per Christum. Detrib. Elohim, lib. 5. cap. 4. That the Deliverance of the Jews from Captivity in Babylon by Cyrus was a Type of the Redemption of the Church by Christ. Christ and Zerubbabel. Of this hear Saint Jerom: Zerubbabel, who was of the Tribe of Judah, of the lineage of David, was a Type of our Saviour, who truly built the ruined Temple, that is, Zorobabel, de tribu Juda, i. e. de stirpe David, descendens, typus fuit Salvatoris, qui vere destructum aedificavit Templum, i. e. Ecclesiam, & reduxit populum de captivitate; & tam de veteris Templi lapidibus, quam de novis, qui prius fuerant impoliti, aedificavit Ecclesiam; idem, & de reliquiis populi Judaici, & de gentium multitudine, Deo Patri extruxit Tabernaculum. Et sicut Zorobabel in babylon natus est, sic Dominus in confusione hujus seculi. To. 3. in Agg. 1. the Church, and brought the People from Captivity, and built the Church, as well of the stones of the old Temple, as of new stones, which were before unpolished; and raised up a Tabernacle to God the Father, both of the remainders of the Jewish Nation, and of the multitude of the Gentiles. And as Zerubbabel was born in Babylon, so our Lord was born in the Confusion of this World. He adds: If ye respect the History, Zerubbabel is one, who was of the Kingly Tribe; Quantum ad historiam pertinet, alter est Zorobabel de tribu regia, & alter Jesus de tribu sacerdotali: Quantum autem ad intelligentiam spiritalem, unus & idem est Dominus noster & Salvator, Rex & magnus Sacerdos: cujus typum, secundum id, quod Rex erat, portabat Zorobabel, secundum id, quod Pontifex erat, portabat cognominis ejus, Jesus, qui est filius Josedech: quod in lingua nostra vertitur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Deus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. justus: justest enim & sanctus Deus Pater, & Deus Filius, & non est in eo iniquitas. Estque vere Jesus magnus Sacerdos, cui omnes Dei Antistites comparati, parvi sunt & nihil, ut, sicut est primogenitus omnis creaturae, sic Princeps sit in universis Sacerdotibus. Ibid. and Jesus, or Joshua, another, who was of the Priestly Tribe. But, if ye look at the Mystery, our Lord and Saviour is one and the same, a King and a great High Priest: of whom, as he is a King, Zerubbabel was the Type, but his namesake Jesus, or Joshua, as he was a Priest; who is the Son of Josedech, which in our language is turned into Jah, that is, God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, just: for God the Father is righteous and holy, and so is God the Son, and there is no iniquity in him. And Jesus indeed is a great High Priest, in comparison of whom, all other Priests of God are small, or nothing, that, as he is the first begotten of every Creature, so he may be the Chief of all Priests. CHAP. XVI. HItherto we have seen, how our dear Saviour was typified or fore-signified in the Old Testament by Persons from Adam to Zerubbabel: now take we notice, how he was then typified by Things: of which I shall give you account in order, showing how all those things did typify, and were fulfilled in our blessed Redeemer. Christ and Noah's Ark. Broughton makes this Parallel to stand in two things. Of the ten first Fathers, p. 69, & 70. 1. The Ark had a Door, by which Noah and his Household entered into it, to the saving of themselves: And Christ is that Door, by whom we enter into the Holy of Holies, to the saving of our Souls. 2. The Ark rested upon the Mount Ararat, which is a Mountain in Armenia, and signifies, Take away fear. And Christ is that Ararat; upon whose shoulders if we rest, we shall be safe, and shall not need to fear what Men, or Devils, can do unto us. Christ and the Paschal Lamb. Hear Lactantius: Deus percussurus Aegyptios, ut ab ea plaga immunes faceret Hebraeos, praeceperat eyes, ut agnum candidum sine macula immolarent, & signum liminibus suis de sanguine ejus imponerent. Itaque, cum Aegyptiorum primogeniti una nocte interiissent, Hebraei soli signo sanguinis tuti fuerunt: non quia pecudis cruor tantam in sevim gerebat, ut hominibus saluti esset, sed imago erat rerum futurarum. Agnus enim candidus sine macula Christus fuit, i. e. innocens, justus, & sanctus, qui ab eisdem Judaeis immolatus, saluti est omnibus, qui signum sanguinis, i. e. crucis, qua sanguinem fudit, in sua fronte conscripserint. Sed tum figura tantum valuit in praesenti ad depellendum periculum, ut appareat, quantum veritas ipsa valitura sit ad plebem Dei protegendam in extrema totius orbis necessitate. Divin. Instit. l. 4 cap. 26. God (says he) intending to smite the Egyptians, to provide for the indemnity of the Hebrews, commanded them to sacrifice a Lamb without spot, and to mark their doors with the blood of it: and so, when all the firstborn of Egypt perished in one night, only the Hebrews were safe by this means: not that the lambs blood of itself was of force to save men, but it was an Image or Type of things to come: For that Lamb without spot was Christ, innocent, righteous, and holy; who being slain by the Jews, is an Author of Salvation to all who mark their foreheads with this blood, that is, with the Cross, in which he shed his blood. But then the figure was of such force for the present to drive away the danger, to show, what force the Truth itself should have to protect the People of God in the extreme necessity of the whole World. Saint Chrysostom handling those words of the Baptist, J●h. 1.29. observes, That he says not simply, Behold the Lamb, but, Behold the Lamb of God: Non dixit simpliciter, Agnus, sed Agnus Dei: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quia enim & alter agnus erat Judaicus, ut ostenderet, hunc esse Dei, ideo ita dixit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ille pro illa sola gente offerebatur: hic pro toto terrarum orbe oblatus fuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et illius quidem sanguis corporalem plagam prohibuit à Judaeis: hujus autem sanguis purgationem orbi attulit universo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et vero hic sanguis Judaici agni, non ex sua potuit natura, quod potuit, sed quia hujus erat figura, hanc vim obtinuit. To. 1. hom. 32. For, because there was another Lamb of the Jews [meaning the Paschal Lamb] that he might show, that this was the Lamb of God, therefore he so spoke. That Lamb was offered only for that Nation, but this for the whole World: And the blood of that Lamb kept off a temporal plague from the Jews; but the blood of this Lamb [of Christ, namely] obtained a cleansing for the whole world. And indeed this blood of the Jewish Lamb could not of its own nature do that, for which it was appointed; but because it was a figure of this Lamb, hence it obtained this power. Hear St. Hierome. The Lamb, (says he) is killed, Occiditur ovis, celebratur pascha, & interpositis quinquaginta diebus, datur lex ad timorem scripta digito Dei: occiditur Christus, celebratur verum pascha, & interpositis quinquaginta diebus datur ad charitatem spiritus, qui est digitus Dei. To. 4. epist. 21. de celebr. pasc. and the Passover is celebrated, and after fifty days the Law is given for fear, written with the finger of God: Christ is slain, the true Passover is celebrated, and after fifty days, the Holy Ghost, who is the finger of God, is given, to work our hearts to charity. Hear him again. The Lamb, Agnus non in die, sed ad vesperam immolatur, quia Dominus noster & salvator in consummatione seculi passus est. To. 4. epist. 33. says he, [namely of the Passover] was killed and Sacrificed, not in the day, but in the evening, because Christ suffered in the end of the world. Pucanus clears this parallel in sundry particulars. 1. God required a Lamb without spot or blemish, 1. Agnum integrum, immaculatum & a reliquo grege seperatum exigebat Deus, ut scirent ad Deum propitiandum requiri excellentius pretium, quam inveniri posset in toto genere humano: & ut denotaret Agnum innocentem, segregatum a peccatoribus, Patri obedientem, legem perfecte implentem; & coelesti puritate praeditum, ideoque de Spiritu Sancto in virgine conceptum, ut aliorum noxam expurgaret. and separated from the rest of the flock, to show that for the appeasing of God's wrath, a more excellent price is required, then can be found among all mankind: and to foreshow that innocent Lamb, separate from sinners, obedient to his Father, keeping the Law perfectly, and endued with heavenly purity, and therefore conceived in the Virgin by the Holy Ghost, that he might purge away the sins of others. 2. God required a male, to foreshow, 2. Masculum, ut designaret potentem futurum illum agnum, & virili robore praeditum, ad tollenda peccata mundi, & destruendum regnum pecati, & liberandum nos a servitute peccati, Satanae, etc. Anniculum tamen, i. e. tenerum, imbecillum, & scientem infirmitatem, quoad naturam humanam, quia de fratrum suorum grege sumi, & per omnia milis nobis, excepto peccato, esse debuit. Heb. 4.13. that that Lamb which was to come, should be powerful, and endued with manlike strength, to take away the sins of the world, to destroy the kingdom of sin, and to free us from the service of sin, Satan, etc. Yet of an year old, that is, tender, weak, knowing infirmity, in regard of his humane nature, because he was to be taken from among his brethren, and to be like unto us in all things, sin only excepted, Heb. 4.13. 3. Haberi in custodia volebat Deus quatuor diebus, viz. a decimo die mensis primi usque ad decimi quarti extremum, ut innueret, Christum non statim a nativitate sua morti tradendum, sed aliquanto tempore, a Patre praefinito, publicam Evangelii functionem administraturum. 3. God would have it kept up four days, namely from the tenth day of the first month to the close of the fourteenth day, to imply that Christ should not be delivered to death presently upon this birth, but for some space of time, set by God, should administer his public function of preaching the Gospel. 4. Inter vesperas mactari ut notaret, hunc Agnum tandem ad vesperam dierum, i. e. plenitudine temporum mactandum. 4. God ordered the Lamb to be slain in the evening, to note that this Lamb of God should be slain in the evening of Time, that is, in the fullness of Time. 5. He ordered, that the door-posts should be sprinkled with the blood of the Lamb, to show, 5. Illius sanguine postes aspergi, ut significaret hujus solius sanguine aspergi, tingi, insigniri, purgari, & sanctificari corda fidelium, per fidem nitentem meriejus, aspersione facta fasciculo hysopis, (h. e.) virtute purgante spiritus. Ad haec sanguine Christi liminibus cordium nostrorum asperso, exterminatorem averti, protegi nos ab ira Dei, etc. that only with the blood of Christ the hearts of the faithful are sprinkled, washed, marked, purged, and sanctified, by faith resting on his merits, the sprinkling being made with a bunch of hyssop, that is, by the purging virtue of the Spirit of God. And, moreover, that by the blood of Christ sprinkling our hearts, the destroyer is turned away, and we protected from God's wrath, etc. 6. 6. Reliquis ceremoniis indicavit, hunc scilicet Christum, totum fide comedendum. By the other Rites of the Passover he shows, that whole Christ is to be eaten by faith, etc. 7. That he is to be eaten in common with our neighbours; 7. Eundem communiter cum vicinis, i. e. Gentibus, commedendum, hoc est, Gentes accersendas voce Evangelii ad Christi communionem. that is, the Gentiles, namely, that the Gentiles are to be brought in by the sound of the Gospel to the fellowship of Christ. 8. That he is to be eaten, 8. Manducandum esse, non crudum, nec aqua coctum, sed igne judicii divini veluti tostum. not raw, nor sod with water, but as it were roasted with the fire of God's judgement. 9 That he is to be eaten. 9 Edendum esse illum, 1. Cum panibus azymis synceritatis & veritatis, 1 Cor. 5.8. 2. Cum amaris lactucis, i. e. cum amaritudine & compunctione cordis, seu cum seria poenitentia, etc. 1. With the unleavened bread of sincerity and truth, 1 Cor. 5.8.2. With bitter herbs, that is, with bitterness and compunction of heart, or with hearty repentance, etc. 10. Docere voluit, vescentes agno, habitu peregrinantium induendos esse, qui accincti lumbis cingulo veritatis, Ephes. 6.14. expediti sint ad ingrediendam viam mandatorum Dei, quique fidei & justitiae cinctonio coerceant & reprimant carnis sensum, libidinem & pravas cupiditates, sint etiam calceati praeparatione Evangelii, & parati ad majores progressus in Evangelio faciendos, praeparati ad ineunda praelia sustinenda pericula, & vitandas occasiones lapsuum et scandalorum, quibus, ceu tribulis, spinis aut serpentibus, piorum pedes nonnunquam sauciantur. Adhaec baculo spirituali promissionum verbi Dei innixi, gressus suos in itinere regant, & labentes erigant, de quo, Psal. 23.4. Virga tua & baculus tuns consolata sunt me. 10. That they who eat of this lamb are to put on the habit of travellers, having their loins girded with the girdle of truth, and so ready to enter upon the way of God's commandments, and with the breastplate of faith and righteousness, restraining and beating down sense, lust, and evil desires, and having their feet shod with the preparation of the Gospel, ready to make greater progress in the Gospel, ready to enter into the spiritual warfare, to undergo dangers, and to shun the occasions of slips and scandals, with which as with briers, or thorns, or Serpents, the feet of the godly are sometimes wounded: and moreover resting on the spiritual staff of God's promises, and so guiding their steps in their journey, and upholding them that are ready to fall: of which David says, Thy rod and thy staff have comforted me, Psal. 23. 4. 11. That this lamb is to be eaten of standers and of hastners, 11. Manducandum etiam esse hunc Agnum àm stantibus, & festinantibus, i. e. ab iis, qui non in hujus vitae itinere torpeant, non cunctantur in Aegypto aut Babylone spirituali, sed celeriter regnum Satanae relinquant, & ut sanctos viatores decet, ex hujus vitae ergastulo ad coelestis patriae sollennitatem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anhelent. that is, of them that are not sluggish in the journey of this life, nor make a stay in the spiritual Egypt or Babylon, but speedily leave the Kingdom of Satan, and (as becomes holy travellers) long to come out of the prison of this life to the solennity and conversation of the heavenly country. 12. 12. In una domo comedendum, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualem fidelium in uno corpore, & capite Christo sanciendam & servandam. That the Lamb was to be eaten in one house, that is, that the spiritual communion of the faithful in one body, and in one head Christ, 13. Os nullum illius agni frangi voluit Deus, ut typice ostenderet, quid in filio vellet praestare, Joan. 19.33. Instit. Theol. p. 623, 624. 625. 626. is to be established and kept. 13. God would have no bone of that Lamb to be broken, that he might show as by a Type, what he would perform in his Son, Joh. 19.33. Hear Scarpius. It was required, says he, that the Lamb should be without spot; where spots notes not variety of colours, Requirebatur agnus sine macula, ubi macula non varietatem coloris significat, sed deformitatem, defectum, morbum; it a Christus sanctus, inculpatus, Heb. 7.26. fuit etiam masculus, ad significandum Christum qui masculus dicitur, Apoc. 12.5. quia fortis ad facienda justitiae opera, nil habens molle, fluxum, instabile, sed ut Rex recturus Gentes in virga ferri. Denique anniculus, non excedens annum unum, quo significatur Christum simplicem, syncerum, innocentem, vel Christum annum placabilem, mansuetis praedicaturum. Symph. prophet. etc. p. 148. but deformity, defect, disease. So Christ was holy, blameless, Heb. 7.26. It was also to be a male, to signify Christ who is called a male-child, Rev. 12.5. because he was strong and courageous to do the works of righteousness, having nothing lose, remiss, unstable, being, as a King, to rule the Nations with a rod of Iron. Lastly, it was to be of an year old, not exceeding an year, by which was signified the simplicity, sincerity, and innocency of Christ, or, that he was to preach the meek acceptable year of the Lord, Isa. 61.2. Hear him again. God appointed, says he, the Lamb to be eaten, to signify, Carnes agni Deus comedere jubet, ut significet, totum Christum prout in verbo revelatum, & in sacramentis oblatum, fide apprehendendum. that whole Christ, as he is reveiled in the word, and offered to us in the Sacrament, is to be apprehended by faith. 2. God would have the people to eat the flesh of the lamb not raw, 2. Carnem assam, non crudam aut elixam populum edere voluit, quia assa est solidioris nutrimenti, quo significatur, Christum doloribus crucis assandum ut Justinus Martyr vult in dialogo cum Tryhpone Judaeo, item significatur, ardentissimam fuisse Christi erga nos charitatem. nor sod, but roasted, because flesh roasted is of more solid nourishment, by which it's signified that Christ was to be as it were roasted with the sorrows of the Cross, as Justin Martyr hath it. dial. cum Iryph. Jud. Hereby it's also signified, that the love of Christ is most ardent towards us. 3. Leven was forbidden in the Passeover, 3. Ideo fermentum vetitum, ut significetur, quale futurum esset illud unicum Christi sacrificium, nempe syncerum, purum, integrum: typus enim fuit Christi veri paschatis. to show what that only Sacrifice of Christ should be, namely, sincere, pure, and entire: for it was a Type of Christ, the true paschal lamb. 4. God ordered it to be eaten with sour herbs: 4. Lactucas agrestes edere jussit quae amari saporis sunt; ita Christus percipiendus cum vera poenitentia & amaritudine ex sensu peccati. so Christ is to be received with true repentance and bitter sorrow arising from the sense of sin. 5. He ordered them to roast and eat the head with the feet and inwards, 5. Caput cum pedibus & intestinis agni assare & edere jubet, ut significaret, totum Christum singulas ejus partes doloribus mortis pro nobis assatum, & sine mora fide percipiendum. by which it's signified that whole Christ, and all the parts of him, are as it were roasted with the pains of death, and is by faith speedily to be received. 6. Nil reservandum ad mane fuit, nec, ut cibus profanus: extra tempus sacrificii comedendum, ut significaret, Christum se totum fide percipiendum exhibere. 6. None of it was to be left unto the morning, nor was it as ordinary meat, to be eaten out of the time of the Sacrifice: to show that Christ gives his whole self to be received by faith. 7. Neither any uncircumcised, nor any unclean with any legal uncleanness, 7. Nec incircumcisi, nec immundi aliqua legali immunditia agnum edere potuerunt, quo significatur, Christum solum ab iis, quorum corda fide purgata sunt recipi. were to eat of the Passover, to show, that Christ is received only of them, whose hearts are purified by faith. 8. The Lamb might not be eaten, but in the place, 8. Agnus comedi non potuit, nisi in loco, ubi erat arca & tabernaculum, quo significatur, Christum semper nobis exhiberi verum praecipue in sanctis caetibus. 9 Renes accingere jussit Deus, quo significare voluit nos debere expeditos esse ad laborandum in virtutum excercitio; item, quia renes sedes sunt voluntatum, significat, debere nos voluntates domare. 10. Pedes calceare jussit, calceis ad iter propriis, quo significatur, iter per desertum hujus mundi longum esse & difficile, nos vero firmatos pedes debere habere. Gregorius vero ait, pedes esse opera, et sicut calceamenta sunt ex pelle mortuorum animalium, ita antiqui Patres sunt mortui, ex quorum pelle nostri pedes muniuntur, ut eos sequentes, ad vitam aeternam eamus: dum enim eorum opera conspicimus, nostros pedes munimus, & vestigia à peccato defendimus. where was the Ark, and the Tabernacle, to show that Christ doth all way give himself to us, but especially in the holy assemblies. 9 He commanded them to gird their reins, by which he signified that we should be prompt and ready to labour with the exercise of virtue: And because the reins are the seat of the affections, therefore it teaches us, that we ought to tame and subdue our affections and passions. 10. God ordered them to be shod with shoes fit for a journey, to show, that our journey through the desert of this world is long and difficult, but we should have our feet well fenced. But Gregory says, that feet are works, and as shoes are made of the skins of dead creatures, so the Ancient Fathers are dead, by whose skins our feet are fenced, that following them, we may come to eternal life, for while we look on their works, we fence our feet and keep our steps from sin. 11. Baculum tenere in manibus jussit, quo significatur, pios debere disciplinam sanctam, quasi virgam ad carnem castigandam, & ad omnia vitae negotia dirigenda, in manu semper habere. Item baculo, spiritualis pastoralis cura Christi significatur. 11. He gave them order to have their staves in their hands, to signify, that the godly are always to have in their hand an holy discipline as a rod for the chastning of the flesh, and for the directing of all the business of this life; or else this staff signifies the spiritual care of Christ, 12. Festinanter comedere jussit quia Christus est subitus noster ad Deum transitus. as of our shepherd, for us. 12. He bade them to eat it in haste, 13. Agni ossa non fracta fuerunt quo significatur id, quod de Christo narratur, Joan. 19.36. because Christ is our sudden passage to God. 13. The bones of the Lamb were not to be broken, 14. Denique per septem dies festum fuit, ut significaretur, universum tempus vitae, seu septem gradus aetatis ita Deo consecratos, ut à fermento peccati semper abstinendum esset. Id. Ib. p. 150. 151. whereby that is signified, which is related of Christ, Joh. 19.36. 14. Lastly, the feast was to continue seven days, to signify, that the whole time of our life, or the seven degrees of our age, are so to be consecrated to God, as that we must always abstain from the leven of sin. Of the cerem. Law. Exerc it. 19 Hear Weemse. ' The paschal Lamb, says he, was a figure of Jesus Christ. The Paschal lamb was taken the tenth day, and separated until the fourteenth, and in the evening of the fourteenth it was killed. Jesus Christ, the true Paschal lamb, came six days before the Passeover to Bethany, Joh. 12.1. and the morrow after he went to Jerusalem, where they met him with branches of palm trees, and this was five days before the Passover, than he stayed four days in Jerusalem and was killed in the day of the Passover at night. Hear also Rivetus, In Exod. 12. part. 1. p. 281 laying down the Parallel between Christ and the Passover in sundry Particulars. 1. The Lamb was to be taken out of the flock, by which Christ is shadowed, in that, 1. Agnus ex grege sumi debuit, quo Christus fuit adumbratus, in eo, quod inter animalia nullum prae se fert magis innocentiam, nullum sit mansuetius, nullum utilius. Christus fuit innocentissimus, mansuetus & humilis cord, & humano generi multis modis utilis. Sicut autem agnus fuit assumptus de grege: sic agnus Dei, verus homo, ex hominibus sumptus est. among all the brute Creatures, none more shows innocency, none is more meek, none more profitable: So Christ is most innocent, meek and lowly of heart, and many ways profitable to Mankind. And as the Lamb was taken out of the flock; so this Lamb of God, true Man, is taken from among men. 2. It was severed from the rest, and kept up to be killed: without spot, an He-lamb, 2. Separatus fuit ab aliis, & in custodia servatus ad mactaticnem: sine macula, masculus & anniculus: haec omnia referebant Christi perfectionem, & exemptionem ab omni peccato: fuit separatus à peccatoribus, fuit agnus immaculatus, innocens & impollutus. Masculus fuit, in quo nil molle & effoeminatum, ita ut simul agnus fuerit & lo: unius anni; quod etiam ad perfectionem refertur: agni enim unius anni spatio in perfectam aetatem adolescunt. and of an year old: All these did shadow forth Christ's perfection, and exemption from sin: He was separate from sinners, he was a Lamb unspotted, innocent and unpolluted: He was a Male, in whom there is nothing of delicacy, nothing effeminate; so that he is together and at once a Lion and a Lamb: and of an year old. And this also belonged to his perfection; for Lambs in the space of an year come to their perfect age. 3. The Lamb was to be killed and roasted: 3. Mactandus fuit & assandus: in quo typus fuit Christi, qui passus fuit & mortuus, 1 Cor. 5. Assus agnus significabat Christum virum dolorum, & ignibus afflictionum tostum, qui, amore nostri captus, acerbissimum supplicium tulit, in quo nil habuit aquae, id est, nihil mitigationis, nihil solatii. in which it was a Type of Christ, who suffered and died: 1 Cor. 5. The roasted Lamb signified Christ, a man of sorrows, and as it were roasted with the fire of afflictions; who, out of the great love which he bears towards us, suffered for us most bitter punishment, in which he had no water, that is, no mitigation, no solace. 4. Debet manducari circa vesperam agnus, etiam inter duas vesperas mactatus: sic Christus in consummatione seculorum, ad abolendum peccatum per immolationem sui, patefactus est, Heb. 9.26. Per vesperam enim dies novissimos intelligi recte Hieronymus notat, in Marc. 14. Vespera (inquit) dies, finem mundi indicat. 4. The Lamb was to be eaten about the Evening, being also killed in the Evening: so Christ was made manifest in the End of the World, to take away sin by the offering of himself. For Jerom well observes, on Mark 14. That by the Evening of the day the last days are signified. The Evening of the day (says he) signifies the End of the World. 5. On the fourteenth day of the Month, 5. Decimo quarto die lunae, quo, suo ad Solem suum accessu lumen Lunae decrescere incipit, cujus numeri similitudo innuit, intelligentiae nostrae naturalis lumen propiore ad Christum accessu, imminui oportere, si nova luce agni velimus illustrari. on which the light of the Moon gins to decrease by her approach to the Sun; to show, That the light of our natural understanding must be diminished by our nearer approach to Christ, if we will be enlightened with the new light of the Lamb. 6. Posts sanguine ejus fuerunt aspergendi, nempe in testimonium indulgentiae & Remissionis, quae est in effusione sanguinis, purificantis conscientias nostras, Heb. 9.14. & in signum certae salutis per sanguinem Christi conferendae. Sanguis hic super utrumque postem hodie ponitur, quando non solum corporis ore sacramentum, sed ore cordis sanguis hauritur. Distinxit sanguis agni inter Israelitas & Aegyptios. Baptismus, quo abluimur Christi sanguine, distinguit filios Dei à profanis, & qui sunt extra Rem. pub. Israelis: sed apud Deum haec distinctio fit, non tam externo signo, quam ipsa resignificata. 6. The Posts were to be sprinkled with the blood of the Lamb, namely, in testimony of Remission, which is in the shedding of the Blood that purifies our Consciences, Hebr. 9.14. and in sign of certain Salvation to be conferred by the blood of Christ. The blood is now put upon both Posts, when not alone with the mouth of the Body we drink the Sacrament, but also the blood with the mouth of the Soul. The blood of the Lamb distinguished between the Israelites and the Egyptians: And Baptism, in which we are washed by the blood of Christ, distinguisheth between the Children of God, and those that are profane and strangers from the Commonwealth of Israel: but with God this distinction is made, not so much by the external sign, as by the thing itself, which is signified. 7. The Destroyer passed over the Houses that were marked: so they that are sprinkled with the blood of Christ, 7. Transiliit interfector aedes signatas; sic tinctos sanguine Christi nulla attingat condemnatio, nec mors in eos habebit potestatem. are freed from Condemnation, and Death shall have no power over them. 8. The Lamb was to be eaten in the several Families, 8. Manducandus fuit agnus in singulis Familiis ab omnibus domesticis circumcisis: sic per fidem applicandus Christus unicuique, qui vult particeps esse vitae aeternae. by all of the Families that were circumcised: so Christ is to be applied by Faith, by every one that would partake of eternal life. 9 The Lamb must not be eaten raw, nor sod in water, 9 Crudus non debuit edi, non elixatus aqua, ut doceremur, Christum esse cibum, qui alio non indiget condimento extra seipsum; nil esse cum eo admiscendum. Qui per humanam sapientiam sacramenta Divinitatis & Humanitatis evacuant, qui olim Legem cum Christo voluerunt conjungere, qui nunc traditiones humanas, qui merita sua & satisfactiones, illi coquunt agnum cum aqua. to teach us, That Christ is food, that needs no other seasoning besides himself; that nothing is to be mingled with him. They that by humane Wisdom make void the Mysteries of the Divinity and Humanity; they that once joined the Law with Christ, they that now join humane Traditions, or their own Merits and Satisfactions; these all seethe the Lamb with water. 10. Totum assare oportebat, & comedere, ut integra in Christum fides assereretur, Christus non divideretur, omnes articuli fidei conjungerentur. 10. The whole Lamb was to be roasted, and eaten, to teach us to have an entire Faith in Christ, not to divide Christ, but to join together all the Articles of our Faith. 11. Manducari debuit Agnus fine fermento, Christus sine hypocrisi & malitia. 11. The Lamb was to be eaten without Leaven, and Christ without Hypocrisy and Malice. 12. It must be eaten with bitter Herbs; 12. Cum herbis amaris, Christus cum tolerantia crucis, & nostri ipsius abnegatione. Indicatum etiam fuit, neminem dulcedinis Remissionis peccatorum per Christum fore participem, nisi eorum amaritudinem antea corde compuncto senserit. so Christ with the bearing of the Cross, and Self-denial. It shows also, That none shall share in the sweetness of the Pardon of sins by Christ, except he first feels with compunction of heart the bitterness of them. 13. The Lamb was to be eaten in haste; and they that did eat it were to be habited as Travellers, 13. Festinanter & peregrinantium habitu, ut sciamus eos, qui accedunt ad Christum, paratos esse debere ad incedendum in viae salutis, cum study in dies proficiendi, desiderio & expectatione vitae coelestis. that we may know, that they which come to Christ must be ready to walk in the way of Salvation, with a study to make a daily progress, out of a desire and expectation of the heavenly life. 14. Praecinctis lumbis: sic, qui Christum manducant, debent stare lumbis circumcinctis veritate, & induti thorace justitiae: Eph. 6.14. Vnde Christus, Luc. 12.35. Sint lumbi vestri praecincti. Pedibus calceati: quibus significatur, carnis affectus spiritualiter esse regendos, ne mundi hujus salebris offendantur: Ephes. 6.15. Cum spirituali baculo, quo gressus suos in itinere regant, & seipsos in via sustineant: hic autem baculus est vera fides. 14. With their loins girded: so they that eat Christ, aught to stand with their loins girt about with Truth, and having on the breastplate of Righteousness: Eph. 6.14. To which purpose Christ also says, Luke 12.35. Let your loins be girded about. With shoes on their feet; by which is signified, That our affections are to be spiritually ruled, lest they be offended with the rugged ways of this World: Eph. 6.15. With a spiritual Staff, by which they may guide their steps in their journey, and uphold themselves in the way: but this Staff is true Faith. Ainsworth observes the Parallel between Christ and the Paschal Lamb in sundry Particulars. 1. The Lamb must be perfect: 1 Pet. 1.19 so Christ was a Lamb without blemish. 2. The Lamb was to be slain in the Evening: and at that season Christ died: Matt. 27.46, 50. and in the Evening of Times, in the last days. 3. The sprinkling of the Blood notes the applying of Christ's Blood, sprinkled upon all Believers: Heb. 9.13, 14. 4. It was to be eaten with unleavened Bread: the Apostle declares the meaning of it, 1 Cor. 5.8. Not with the Leaven of malice and wickedness, but with the unleavened Bread of Sincerity and Truth. 5. The bitter Herbs were to type out the bitter Sorrows of Christ, and our Mortification and Afflictions with him. 6. It must be roasted with Fire: a figure, both of the Spirit of God, compared to Fire, Matth. 3.11. through which Christ offered himself to God, Hebr. 9.14. and of the Fire of God's Wrath, which Christ was to suffer, while he was made a Curse for us by his Death. 7. It must be roasted with the Head, the Legs, and the Purtenance thereof; viz. That it must be roasted all and whole, not cut in pieces; to signify our full Communion with Christ, whole and undivided. 8. None of the Lamb must be left till the morning; they were to eat up all, if they could, at that Meal; to teach care for the present enjoying of Christ by Faith, and of his whole Covenant without delay. Hereby also God would teach Israel, That when the Morning, the time of Grace in Christ is come, there should be no longer reservation of those legal shadows, which were to have their accomplishment and end at our Lord's Death, Col. 2.16, 17 and be condemned as unlawful, as if they were burned by the Fire of God's Word and Spirit. 9 They must have their loins girded; and this signifies the girding of the loins of the Mind with justice, strength, verity, etc. Isai. 11.5 Eph. 6.13. 10. They must have their shoes on: this was a figure of the Gospel of Peace, Eph. 6.15 wherewith our feet should be ready and firm. 11. They must eat it in haste: so must we in haste, and as with violence, Matth. 11.12 apprehend and apply Christ to ourselves by Faith. The Original word signifies an hastening away as with fear and amazement, and so may signify the sudden fears wrought in the Conscience by the Gospel of Christ at the first Preaching of it; Acts 2.37 though afterwards it gives comfort and peace. 12. No bone of the Lamb was to be broken; to foreshow, Joh. 19.35, 36 That no bone of Christ, our Passover, should be broken, as it was fulfilled. CHAP. XVII. Christ and the Manna. SImlerus makes the Comparison in many Particulars. In Exod. 16. 1. Manna was called, as it were, Mah hu, 1. Dicitur, quasi Mah hu, quod ignorarent quid esset: Christus autem in sua venit, & sui eum non agnoverunt. because they knew not what it was: and Christ came to his own, and his own knew him not. 2. Or it's so called, as it were, 2. Vel dicitur Donum, & praeparatum: sic Deus dilexit mundum, ut daret nobis filium unigenitum. Ante secula praedestinatus est, ut carnem assumeret. a Gift, or prepared. God so loved the World, that he gave his only begotten Son: And he was predestinated before the World to be incarnate. 3. Manna descended from Heaven: and what is more known, 3. Manna de coelo descendit: Quid notius, quam Messiam de coelo venisse? quod non tantum de divina, sed etiam humana Natura, adeoque integro Messia dicitur. Substantia carnis Christi eadem est cum nostra, & ex Virgine matre sumpta, sed tamen coelestis dicitur, non substantiae natura, sed conceptionis ex S. Spiritus ratione. then that the Messiah came from Heaven? which is said not only of the Divine, but also of the Humane Nature, and so of the whole Messiah. The substance of his flesh is the same with ours, and taken from the Virgin his Mother; yet it's called heavenly, not in regard of the nature of the substance of it, but in regard of the Conception of the Holy Ghost. 4. The Manna was equally distributed to all the Israelites: 4. Manna aequaliter omnibus distribuitur: Christo integro fruuntur fideles, sive sint mares, foeminae, Servi, Domini, Graeci, Barbari. And all the faithful enjoy whole Christ, whether they be Males, Females, Servants, Masters, Greeks, or Barbarians. 5. Omnes Israelitae in desert victitarunt Manna: ita non hahemus alium cibum vitae coelestis, sed hoc solo vivimus in hoc mundo. 5. All the Israelites in the Desert lived upon the Manna: so we have no other food of Eternal Life, but of this alone we live in this World. 6. The Manna was white, and Christ is a Lamb unspotted: 6. Candidum est Manna: Christus est agnus sine macula; dolus non est inventus in ore ejus. There was no guile found in his mouth. 7. Suavis est mellis sapore; Christus pronunciat jugum ejus suave. 7. The Manna was sweet with the taste of Honey: And Christ affirms his yoke to be pleasant. 8. Contunditur in mortario, & mola frangitur: sic Christus, primum in cruse passus, nos alit, 8. The Manna was beaten in a Mortar, and ground in a Mill: so Christ, having first suffered on the Cross, doth nourish us. Symphon. Prophet. etc. p. 159. 1. Manna sine labour & industria Israelitis dabatur: ita Christus gratis sine dignitate aut meritis nostris nobis datus. Hear Scharpius also of this. 1. The Manna was given to the Israelites without their labour and industry; and Christ is given to us freely, without our worth or merits. 2. Manna de coelo pluebat, idque non sine miraculo: ita Christus ex miraculosa conceptione S. Spiritus incarnatus, natus, etc. 2. The Manna reigned from Heaven, and that not without a Miracle: so Christ was incarnate, and born by the miraculous Conception of the Holy Ghost. 3. Manna ab initio fuit ignotum; ita in terris Christus: si enim illum cognovissent, Dominum gloriae non crucifixissent: 1 Cor. 2.8. 3. The Manna was unknown at the beginning; so Christ upon the Earth: For had they known him, they would not have crucified the Lord of Glory: 1 Cor. 2.8. 4. Manna aequaliter distribuebatur, nec ex illo unus plus alio habuit, licet unus altero plus collegisset, ita Christus, since praerogativa, sine exceptione, singulis fidelibus ad salutem datur: in eo enim nec masculus, nec foemina, Judaeus, nec Graecus, Gal. 3.28. 4. The Manna was equally distributed, and one of them had not more than another, though one gathered more than another: so Christ is given to all the faithful to salvation, none excepted, none privileged above the rest: for in him there is neither male nor female, neither Jew nor Greek, etc. Gal. 3. ●8. 5. The Manna did nourish well, 5. Manna bene alebat, & copiose dabatur: ita Christus sufficit ad omnes copiose alendos. and was given in great plenty, so Christ is sufficient, plentifully to nourish all. 6. 6. Manna habuit suaves & admirandos sapores: ita Christus jugum suum suave, & onus leve ait esse, Matth. 11.30. & David, Gustate, ait, & videte, quam suavis est Dominus, Psal. 34.8. The Manna had sweet and admirable relishnesse, so Christ says, his yoke is easy and his burden light, Matth. 11.30. and David says, Taste and see, that the Lord is sweet, Psal. 34.8. 7. The Manna was white, 7. Manna candidum fuit, i. e. purum: Sec Christus describitur, Apoc. 1. quia sine peccato & innocens, 1 Pet. 2.22. that is, pure: so is Christ described, Rev. 1. because he was without sin and innocent. 8. 8. Manna mola contundebatur: ita Christus, ut animae nostrae cibus esset, doloribus mortis in cruse contundebatur. The Manna was bruised in a mill; so Christ, that he might be food for our souls, was bruised with the pains of death on the Cross. 9 Manna was given only, 9 Manna dabatur in deserti itinere tantum, itae Christus nobis in deserto hujus mundi tantum in verbo & sacramentis, while they were in the wilderness; so Christ is given to us in the desert of this world in the word and sacrament 10. 10. Manna non fuit datum in Aegypto, sic nec Christus infidelibus manentibus in Aegypto peccati. The Manna was not given in Egypt, so neither Christ to unbelievers, remaining in the Egypt of sin. 11. Manna desiit esse, cum populus ad terram promissionis pervenisset; ita Christus à glorificatis fide non percipitur, quia Deum, sicut est, vident facie ad faciem. 11. The Manna ceased, when the people came to the land of promise: so Christ is not received by faith of the Saints in Glory, because they see God as he is, face to face. 12. Manna cadebat quovis anni tempore, & quovis in loco, ubi populus fuit, fluebat, ita Christus continuo & ubique nobis offertur. 12. The Manna fell at all times of the year, and in every place where the people were, so Christ always and every where offered unto us. 13. Manna noctu cadebat die ante Sabbatum, ut eo die pro Sabbato Collegi posset in Sabbato enim non inveniebatur, ita Christus plenius jam, ante diem ultimum suum, initium Sabbathi nostri aeterni, revelatus, & in aeterna requie fide cessavit. 13. In the day before the Sabbath the Manna fell in the night, that on that day it might be gathered for the Sabbath: for on the Sabbath it was not found: So Christ is now (before his last day, the beginning of our eternal Sabbath) more fully revealed, and in our eternal rest, ceases in respect of faith. 14. The Manna, kept till the morrow, 14. Manna conservatum in erastinum, vermes ebulliebat, quo significatur, Sacramentum Novi Testamenti, extra usum, non esse Sacramentum, nec asservandum, ut in Papatu fit. bred worms, by which it signified, that the Sacrament of the new Testament, out of the use of it, is no Sacrament, nor is to be kept till another time, as it is in the Papacy. Hear also Rivetus, In Exod. 16. part. 1. p. 435. col. 2. As God (says he) prepared nourishment for the Israelites for the nourishment of their bodies, so hath he prepared for us spiritual nourishment, Quemadmodum Deus parabat Israelitis alimentum ad corpora eorum alenda, sic paravit nobis alimentum spirituale, Christum, ad alendas animas nostras. Hanc analogiam inter signum & rem significatam docuit ipse Christus, cum dixit, se esse panem, qui descendit de coelo, & dat vitam mundo: sicut descendebat è coelo Manna, & hanc vitam conservabat Israelitis manducantibus. Hoc est praecipuum. Alia sunt, quae quisque pro suo ingenio excogitat, non quidem plane contemnenda, ut, quod candidum est Manna, sic Christus est agnus sine macula; suave erat mellis sapore, sic Christi jugum suave: contundebatur Manna in mortario, sic Christus contusus est in cruse: Aequaliter distribuebatur omnibus Manna, sic Christus totus singulis datur. Non dabatur Manna, nisi liberatis ex Aegypto, nec se dat Christus, nisi cis, quos liberavit ex captivitate Satanae: Haec non sunt contemnenda. even Christ for the nourishment of our souls. And this analogy between the sign and the thing signified. Christ himself taught, when he said, that he is the bread that came down from heaven and gives life to the world, even as the Manna came down from heaven and preserved life to the Israelites that did eat of it. And this is the chief resemblance. Others there are, which men have devised according to their own apprehensions, which yet are not altogether to be slighted, As, that the Manna was white, so Christ is a Lamb without spot and blemish. The Manna was sweet, as the taste of honey, so Christ's yoke is sweet: The Manna was bruised in a mortar, so Christ was bruised on the Cross. The Manna was equally distributed to all the Israelites: so whole Christ is given equally to all the faithful. The Manna was not given to any, but to them, that were freed out of Egypt; neither doth Christ give himself unto any, but those, whom he hath freed from the bondage under Satan: and these resemblances are not to be contemned. And a little after he adds this also. The Manna (says he) kept till the next day, bred worms: so the Eucharist, Manna, servatum in sequentem diem, vermibus s●atebat, sic etiam à vermibus soepe, á muribus etiam, roditur Eucharistia nostra, in multos dies servata. Item servatum in diem sequentem corrumpebatur, nec amplius erat panis usuarius: sic panis Eucharisticus, extra usum temporis illius, quo distribuitur ad manducandum, amittit vim Sacramenti. Et sicut non asservari debuit Manna, sic neque sacramentum. Ibid. kept many days is oft consumed with worms, and with mice also. Furthermore, the Manna kept to the next day, was corrupted, and was no longer bread fit for use: so the bread of the Eucharist, beyond the use of that time, in which it is distributed to be eaten, loses the virtue of a Sacrament. And finally, as the Manna might not be kept, so neither may the Sacrament. In Heb. 9 p. 316. Dr. Gouge doth in many particulars observe the comparison between Christ and the Manna. 1. The word Manna comes of a word that signifies to prepare, and to distribute or appoint: and so it as much, as a portion prepared. This typified Christ, as a portion prepared for us: a worthy portion he is, 1 Sam. 1.5. as Elkanah said of the portion which he gave to his wife Hannah: No such portion was ever given to the sons of men. Exod. 16.12. 2. The Author of this Manna was God: for Moses said to them, This is the bread which the Lord gives you to eat. Christ himself thus applies this point, My Father (says he) gives you the true bread. Joh. 6.55. Exod. 16.4 Joh. 6.33.51. 3. The Manna came from heaven: And so says Christ of himself, The bread of God is he that comes down from heaven and gives life to the world. Exod. 16. Isa. 53.2 Phil. 2.7. 2 Cor. 8.9. 4. The Manna was a small grain. So Christ, that he might become food for us, was made small, that is, mean and of no reputation. As Christ became poor to make us rich, so he became small to make us great. 5. The Manna was round, not as wheat, but as coriander-seed; Col. 1.19. and this figure notes out fullness and perfection; and this typified the fullness of grace, that is in Christ. 6. The Manna was white, Exod. 16. This colour in scripture is used to set out purity, Psal. 5●. 7. And this typifies the purity of Christ, Heb. 7.26 Cant. 5.10. 7. Exod. 16. The taste of Manna was like wafers made with honey, that is, sweet and pleasant. This typified the delectableness that is in Christ, especially to them that have their spiritual appetites well ordered. Joh. 6.34. If once we have tasted rightly of Christ, we shall say, Lord give us evermore this bread. 8. The Manna was given freely, for by their murmuring they deserved to have perished, Exod. 16.2. and plentifully, for it was reigned down, Exod. 16.4. and they gathered every man according to his eating. Exod. 16.18. So was Christ given freely, and he, that comes to Christ, shall never hunger, Joh. 6.35. 9 The Manna was given only to Israel, which was then the only Church of God. So Christ is given to the spiritual Israel, the Catholic Church. 10. The Manna was sent with dew, Exod. 16.14. So Christ is sent down from heaven with the dew of the Spirit, and accompanied with all graces: Joh. 1.14 Joh. 1.16. full of grace and truth, so as of his fullness we have all received, and grace for grace. 11. The Manna was given from time to time, so long as they were in the Wilderness, till they came to Canaan, Exod. 16.35. Josh. 5.12. So Christ hath been preached hitherto, and shall continue to be preached in the Wilderness of this world, till we come to the heavenly Canaan. In heaven there shall be no need of preaching him. 12. Every man, rich and poor, gathered it, Exod. 16.16. So must every one that will partake of Christ, use the means, Mar 16.15. wherein and whereby he is offered to the Church: for Christ commanded to preach the Gospel to every creature, that is, Gal 3.28. to every reasonable creature. And there is neither Jew nor Greek, bond nor free, male nor female, for ye are all only in Christ. 13. They went out to gather it: so says God, The people shall go out and gather. Exod. 16.4. We may apply this to Christ's going out of the Camp, Heb. 13.13. and by resemblance, to our going out of the world from the vanities of it, and out of the old man, from the iniquities thereof; Christ is not to be found in the Tents of the one, or of the other. 14. There was a time limited for the gathering of it, after which time it was not to be found, they gathered it every morning, and when the Sun was hot it melted: Exod. 16.21. So there is a time for the seeking and finding of Christ. Seek the Lord, while he may be found, Isa 55.6. says the Prophet. And This is the time, accepted year, 2 Cor. 6.2. the day of salvation, says the Apostle, when such a time was overslipt, the Spouse, to her great grief, Cant 5.6. Mattth. 25.10, 11. sought Christ, but could not find him; and the foolish Virgins by this means utterly lost him 15. The people ground the Manna in mills, or beat it in mortars, Num. 11.8. and baked it in pans, and made cakes of it. These set out the manifold sufferings of Christ, of which read, Isa. 53. Christ himself speaks expressly with reference to himself, Except a corn of wheat fall into the ground and die, Joh. 12.24. it abideth alone, but if it die, it brings forth much fruit. 16. If the Manna were otherwise used then God appointed, Exod. 16.20. 2 Cor. 2.16. it bred worms and stank. Thus is Christ to the incredulous and rebellious: he is a savour of death: he is a stone of stumbling, and a rock of offence, 1 Pet. 2.8. 17. That the Israelites might reap benefit by the Manna, they were to eat it. Eat that to day, says Moses. Exod. 16.25. So, to partake of the true benefit by Christ, we must believe on him: this is spiritually to eat Christ. CHAP. XVIII. Christ and the holy Place Doctor Gouge observes the parallel between Christ and the Tabernacle in sundry particulars. 1. Exod. 29.44, 45. Col. 2.9. God sanctified the Tabernacle to be a place to dwell in. So in Christ the fullness of the Godhead dwells bodily. 2. Exod. 40.34. Joh 1.14. God's glory was most conspicuously seen in the Tabernacle. Never was any place so filled with the glory of God, as the body of Christ. 3. In the Tabernacle, Sacrifices, Oblations, and Incense were offered up, Heb. 5.7. & 10.5. and all holy services performed. So Christ in his body offered up his Sacrifice, his prayers, and all his holy services. 4. Leu. 1.3 Heb. 13.15. To the Tabernacle the people brought all their Sacrifices and Offerings, so we must bring all ours to Christ. 5. The Tabernable sanctified all in it: Matth. 23.17. so whatsoever is offered up in Christ, or from him conveyed to us, is sanctified. 6. As the Priest did tread upon the Sanctuary, so did Christ tread upon his body by his manifold sufferings 7. Exod. 26.33. Heb 9.12. The high Priest entered by the Tabernacle into the most holy place, so Christ by his body did enter into heaven. Christ and the Shewbread. Of this hear Dr. Gouge. Com. on Heb, 9 This shewbread was a type of Christ, who styled himself the bread of life, Joh. 6.33.35. 1. As bread is to the body, the means of life, so is Christ to the soul. 2. The soul stands in as great need of Christ, as the body doth of bread. 3. The shewbread was called in Hebrew the bread of faces, because it was set before the face and presence of God, Exod. 25.30. And this typifies Christ's appearing before God for us continually. 4. The shewbread was made of flour. This was a type of Christ's incarnation and Passion: he was as grain, that grew out of the ground, and as grain ground in a Mill and Bolted. Heb. 7.25. 5. The flour was fine flour, to show the purity of Christ's nature. 6. There were two tenth deals in each loaf, which is almost half a peck, more than a bushel in the 12 loaves. This typified the plenty of food, which we have by Christ: in which respect he says, He that comes to me shall never hunger. Joh. 6.35. 7. The 12 loaves were set in two rows, six in a row. This typified that unity and order, which is in the Church of God, which is the body of Christ. 8. An especial appurtenance was Frankincense on each row: This prefigured that acceptation, which all the members of Christ have with God in his beloved by virtue of which the Lord smells a sweet savour upon all the oblations of his people, Eph. 1.6. Gen. 8.21 Leu. 24.8. as he did on Noah's burnt-offering. Heb. 10.12 Leu. 24.9. 9 This bread was renewed every Sabbath, that bread might be always before the Lord. Thus is Christ continually before God for us. Matth. 12.5. 1 Pet. 2.5, 9 10. The Priests only were to eat of this bread. This typified, that they only have a right to feed upon Christ, who are of the spiritual and royal Priesthood: Behold here the Privilege of Saints: by feeding on Christ, John 6.51 we are made Partakers of Eternal Life. 11. Levit. 24.9 The Shewbread was to be eaten in the holy place: And Christ is fit to be fed upon only in sanctified hearts: He dwells in our hearts by Faith. Eph. 3.17 12. The Vessels, in which these were to be kept, Exod. 25.29 were of sundry sorts, two for the Bread, one to hold it, and another to cover it: and two for the Frankincense, one to hold it, and the other to cover it. This teaches, That holy things must be charily kept: our Hearts are these Dishes, which ought to be as pure as Gold. In them this Bread of life and sweet Incense is to be kept: They must be kept close from the dust of Wickedness, yea, and of Worldliness. Christ and the Second Veil. Of this hear Dr. Gouge: In Heb. 9 p. 309. It's called the second Veil, in reference to another, by which the Priests entered into the Holy place; but by this the High Priest alone entered into the Holy of Holies. This second Veil was a Type of Christ's flesh: for so the Apostle expounds it in these words, Hebr. 10.20 Through the Veil, that is to say, his flesh. 1. This Veil shadowed the glory of the most holy place; Phil. 2.7 so did the flesh of Christ overshadow his Divine Glory. 2. Heb. 10.19, 20 By this Veil there was an Entrance into the most holy place; so by the flesh of Christ there is an Entrance into Heaven. 3. This Veil was made of fine Linen; and this was a Type of the pure Righteousness of Christ, Revel. 19.8 with which the Saints are clothed. 4. This Linen is said to be twined, and that for strength: which shown the steadfastness of Christ's Righteousness, and that as apprehended by Faith. 5. The colours were most precious, blue, purple, and scarlet. These colours show forth blood; and show, That in Christ's flesh is that pure blood, wherewith the Church is purged: Revel. 1.5. They show also the Glory of Christ even in his flesh. 6. This Veil was of curious workmanship: And this, with the forenamed colours, was a Type of excellent Graces, Psalm 45.2, 7 John 3.34 with which Christ in his Humane Nature was adorned. 7. This Veil was wrought with Cherubims: These were shapes of young men with wings: They did in particular set forth the attendance of the Angels on Christ, as he was God-man, the Head of the Church: for the Angels are said to ascend and descend upon the Son of man. John 1.51 This is a point of great comfort: Hebr. 1.14 for, by virtue hereof they are made ministering spirits to us, Psal. 91.11, 12 Psalm 34.7 Luke 16 and have a charge given them to keep us in all our ways; and therefore they pitch their Tents about us, and are ready to carry our Souls to Heaven, when we die. 8. This Veil was hung on four Pillars of Shittim Wood, covered with Gold, and set in Sockets of Silver; the Hooks, to which the Veil was fastened, were all of Gold. The Pillars set out the Deity of Christ, by which his Humanity was supported in all that he endured. The Hooks and Sockets of Silver set out the Union of Christ's Humane Nature with his Divine. On Exod. 26 Ainsworth observes the Comparison between Christ and this Veil. 1. The special use of this Veil was, to divide between the holy place, and the Holy of Holies, and so to debar men from entering, yea, or looking into the most holy place, Heb. 9.8 whereby the Holy Ghost signifies (as the Apostle says) that the way into the Holies was not yet manifested, while the first Tabernacle was standing: that is, the way to Heaven (which the most holy place shadowed) was not by those legal Services, Heb. 9.24 and 10.19 but should be opened unto men by Christ, first entering there with his blood. Therefore also this Veil signified the flesh of Christ (under which the Godhead was veil) 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 Veil, 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' 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 daily Service of his People, of which also the Altar was a public sign. 2. The Altar had four Horns, which were not only 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 signify the Power and Glory of Christ's Priesthood, for the Salvation of his Church, Hab. 3.4 gathered from the four Corners of the Earth. 3. The Altar was overlaid with Brass, which was strong to bear the Fire, that continually burned upon the Altar, hereby figuring Christ's suffering God's 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 savour 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 Christ's 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 show, 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 Veil 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, Leu. 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 God's Grace: When a Cloud covers the Sun, we may look upon it; so may we look upon God through the Mediation of Christ. 8. Leu. 16.19. The issue of the High Priest's so appearing with burning Incense in the Censer, was, that he should not die: 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 Knowledge: Col. 2.3 John 1.14 Col. 1.19 He is full of Grace and Truth. It pleased the Father, that in him all fullness should dwell: Hereupon is Christ the Son of God's 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 laid over with Gold: The word that is here translated overlaid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifies, to be compassed about, or covered about. It is expressed, Exod. 25.11. Thou shalt overly it with Gold, within and without thou shalt overly 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 signify 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 showed, That Christ, and the Treasures of God laid 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 styled, 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: judg. 20.26 And in solemn Prayer people used to fall down before the Ark. John 14.8, 9 This typifies God's high account of Christ. john 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, than the loss of 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 God's 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 expressly 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 Judgements executed upon the Philistines: 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 Restingplace in Heaven. Christ and Aaron's Rod. In Heb. 9 p. 319. Of this hear Dr. Gouge. 1. Of what kind 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 Traitor, arraigned, scourged, buffeted, and many other ways most vilely handled, and crucified between two Thiefs, dead and buried. 2. This Rod is said to be Aaron's 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 Man's 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 meanness, was declared to be the promised Messiah, the King of Israel. 4. The kind 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, than the fruit of all manner of grace, that sprouteth out of Christ. 5. By the foresaid fruit of Aaron's 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 Aaron's 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 God's 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 expressly 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 cubits 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 shows 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 shows, that the rigour of the Law, in accusing and condemning all that have not perfectly fulfilled the same, is suppressed by the mediation of Christ, and the atonement, which he hath made for us. 1 Joh. 2.2 Well, therefore is he called a propitiation for us. And hereupon the Apostle says, 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 God's 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 etc. Ainsworth also owns the comparison between Christ and the Mercy-seat in several particulars. Rom. 3.25 1. This is (says he) applied by the Apostle unto Christ, who is called Gods propitiatory through faith in his blood, to declare God's justice for the remission of sins, that are past: and so another Apostle says, 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 adds. These may diversely be applied 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, God's 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 unto God by the blood of Christ, Rev. 5.8, 9, 10 Rev. 5.11 Psal. 45.5 Act. 9.15 and so distinguished from Heavenly Angels. These with heavenly affections, looking into the Law, and Christ the Mercy-seat, are such as on whom he also rides by the preaching of the Gospel. But the chief signification of the Cherubs here respecteth Christ himself, the Mercy-seat. And to this glorious seat, where God's presence with his Church, was manifested, the throne of God is answerable, in the Christian Church: in the presence of which throne his people are, and serve him day and night in his Temple. 3. A little after he adds. This here being, as was foreshowed a figure of Christ, the protecting Cherubs may signify his Kingdom: the Mercy-seat, which they covered, his Priesthood: and the voice which spoke from the same, his Prophecy. CHAP. XX. Christ and the Red Heifer, Num. 19 ST. Austin makes this parallel to hold thus. To. 4. Quaest. sup. Numer. q. 33. The red Heifer (says he) signifies the flesh of Christ, It's the female sex in regard of the infirmity of the flesh. It is red, Juvenca rufa carnem Christi significat: Sexus foemineus est propter infirmitatem carnis. Rufa est, propter ipsam cruentam passionem. Et juvenca haec sine vitio, quia caro Christi erat in similitudine carnis peccati, at non erat peccati caro: nec habet in se vitium haec juvenca, quia in se non habuit vitium caro Christi, in aliis autem habet, qui sunt ejus membra. Et non est suppositum ei jugum: non enim subjugata iniquitati, cui subjugatos in veniens liberabat. Et dabis cam ad Eleazarem, non ad Aaronem, ostendens, non ad tempus, quod tunc erat, sed ad posteros passionem Domini perventuram. Et ejicient eam extra castra: sic ejectus est Christus passurus extra civitatem. Et accident eum in conspectu ejus: occisa est caro Christi in sconpectu corum, qui jam futuri erant in novo Test. sacerdotes Domini. Et asperget sanguinem ejus, testificans, Christum secundum scripturas, sanguinem fudisse in remissionem peccatorum. Et cremabunt eam: haec concrematio pertinet ad signum resurrectionis. Natura quippe ignis est, ut in superna feratur. Idque in conspectu ejus, scil. sacerdotis, quia illis apparuit resurrectio Christi, qui futuri erant regale sacerdotium. Et pellis ejus & caro & sanguis cum stercore ejus comburetur, significans, quod non solum substantia corporis Christi, sed & contumelia & abjectio populi, stercoris nomine significata, converteretur in gloriam, quam combustionis flamma significat. Et accipiet sacerdos, etc. Vers. 6. signum cedrinum spes est, quae debet in supernis firmiter habitare: hyssopus fides est, quae cum sit humilis herba, radicibus haeret in petra: coccinum charitas est quod fervorem spiritus igneo colore testatur. Haec tria mittere debemus in resurrectionem Christi, tantum in medium combustionis illius, ut cum illo abscondita sit vita nostra. Et lavabit, etc. Vers. 7. lavatio vestimentorum & corporis, quid est aliud, quam mundatio interiorum & exteriorum? Et qui comburet, etc. Vers. 8. In eo qui comburit eos figuratos arbitror, qui Christi carnem sepelierunt, resurrectioni eum tanquam conflagrationi mandantes. Et congregavit, etc. Vers. 9 Quid juvencae cinis reliquiae scil illius combustionis, nisi fama, quae consecuta est passionem & resurrectionem Christi? cinis inerat, quia, velut mortuus, condemnabatur ab infidelibus, & tamen mundabat, quia & resurrexisse creditur à fidelibus: Et quia haec fama maxime claruit apud eos, qui in caeteris Gentibus erant, & non erant de consortio Judaeorum, ideo dicitur, homo mundus congregabit, mundus, scil. ab interfectione Christi, quae Judaeos reos fecerat. Et reponet, etc. i. e. honorabiliter tractabit, extra castra; quia extra celebrationem Judaicae consuetudinis honour Evangelicus claruit. Et erit Synagoge, &c Plenius declarat quomodo ex cinere isto fiebat aqua aspersionis, qua mundabantur à contactu mortuorum, quod utique significat, ab iniquitate hujus moribundae vitae. Et qui congregat, etc. Vers. 10. Quomodo erit ex hoc immundus, qui mundus accesserat? nisi, quia & qui sibi mundi videntur, in fide Christiana se agnoscant, quia omnes peccaverunt, etc. justificati gratis per sanguinem Christi, Rom. 3.23, 24. Hunc tamen vestimenta lavare dixit, non etiam corpus, credo, quod illius cineris congregatione & repositione in loco mundo vult intelligi jam intrinsecus mundatum, sicut Cornelius, audience & credens, quod praedicaverat Petrus, ita mundatus est ut ante visibilem baptismum, cum suis, qui aderant, acciperet Spiritum Sanctum: at nec contemni debet visibile Sacramentum, ut extrinsecus ablutus lavaret vestimenta sua. Et erit filiis Israel, & Proselytis, etc. Ver. 10. Quid aliud significatur nisi baptismum Christi quem significabat aqua aspersionis, Judaeis & Gentibus profuturum? Quem autem non faciat intentum, quod post ablutionem, dicitur, & immundus erit usque ad vesperam? ubi nescio utrum aliquid aliud intelligi possit, nisi quod omnis homo, post remissionem plenissimam peccatorum, manendo in hac vita, contrahit aliquid unde sit immundus, usque ad ejusdem vitae finem, ubi ei dies iste quodammodo clauditur, quod significat vespera. Quod autem dicit, hyssopum aqua aspersionis aspergi, qua herba fides significatur, quid aliud occurrit, nisi quod scriptum est, fide mundans corda? non enim prodest baptismus, si desit fides. A viro autem mundo hoc fieri dixit, ubi significantur ministri portantes personam Domini sui, qui vere mundus est, Vers. 18. in regard of his bloody Passion. And the Heifer was without blemish, because the flesh of Christ was in the similitude of sinful flesh, but it was not sinful flesh: nor had this Heifer any blemish in itself, because the flesh of Christ had no sin in itself, but he hath in others that are his members. And no yoke was ever laid upon it; for he was not subjugated to iniquity, but set those free from it, whom he found subjugated to it. And thou shalt give it to Eleazar, not to Aaron; showing that the Passion of Christ should not be in the time that then was, but in the time of their posterity. And they shall cast it out of the Camp, so Christ, being to suffer, was carried out of the City. And they shall kill it in his sight: So the flesh of Christ was killed in the sight of them, who in the times of the New Testament were to be the Priests of the Lord. And he shall sprinkle her blood, to testify that Christ, according to the Scriptures, shed his blood for the remission of sins. And they shall burn her. This burning is a sign of the resurrection: for its the nature of fire to move upward. And that in his sight, namely in the sight of the Priest, because the resurrection of Christ was to be manifested to them, who were to be the Royal Priesthood. And her skin, flesh, and blood, with her dung, was to be burnt, to signify that not only the substance of Christ's body, but also the contumelies and the reproaches of the people against him, signified by the dung, should be turned into glory, which the flame of the burning doth signify. And the Priest shall take, etc. The Cedar-wood is Hope, which ought to dwell firmly above: Faith is the Hyssop, which being a low-growing herb, is yet firmly rooted in the rock. Charity is the scarlet, which by its fiery colour, shows the fervour of spirit. These three we are to cast into the Resurrection of Christ, as into the middle of the burning, that our life may be hid with him. And he shall wash, etc. Vers. 7. The washing of the and body, what is it other than the cleansing of that which is within, and that which is without? And he that shall burn, etc. Verse. 8. By him that burns the Heifer I conceive them to be understood, that buried the body of Christ, commiting it to the Resurrection, as to the burning. And he shall gather the ashes together, etc. Ver. 9 What is the ashes of the Heifer, namely, the remainders of the burning, other than the fame and report that followed the Passion and Resurrection of Christ. There was ashes, because Christ was condemned by the unbelievers, as stark dead but yet had a power to cleanse because he is believed by the faithful to be risen again. And, because this report was more famous among the other nations, and them that were not Jew's, therefore it's said, A man, that is clean, shall gather, etc. namely clean from the kill of Christ, which had made the Jews unclean. And he shall lay them up in a clean place; that is, he shall handle them respectively; yet without the Camp, because the Gospel was most honoured by them that used not the Jewish Rites. And it shall be kept for the Congregation, etc. He doth more fully declare, that of the ashes of the Heifer should be made a water of separation, to cleanse them from the touching of the dead, that is, from the sins of this dying life. And he that shall gather the ashes, etc. Verse. 10. How shall he by this action be unclean, that came to it clean, but because they that seem clean to themselves, come by the Christian faith to acknowledge themselves, that all have sinned and come short of the glory of God, being justified freely by his blood, Rom. 3.23.24. Yet it is said, that this man shall wash his clothes, not his body, I believe, because he would give us to understand, that by the gathering and laying up of the ashes, he is inwardly cleansed, as Cornelius, hearing and believing the things that were preached by Peter, was so cleansed, that even before the visible baptism, he with the rest that were present, received the Holy Ghost. Yet neither should the visible Sacrament be despised, that being also outwardly cleansed, he might also wash his clothes. And it shall be to the children of Israel, and to the stranger, etc. This shows, that the baptism of Christ, which it signified by the water of separation, should profit both Jews and Gentiles. But who can forbear to observe, that even after washing, it's said, that he shall be unclean until the evening? by which I know not, whether any other thing can be understood, then that, even after the most full remission of sins, while a man remains in this life, he is prone to contract something by means of which he should be unclean, until the end of this life, where this day is shut up to him, in a manner, which the evening doth signify. But that which he says, Vers. 18. The hyssop shall be dipped in the water; by which herb faith is signified, nothing else can be meant by it, but that, which is written, purifying their Hearts by Faith, Act. 15.9. Baptism profits not, if faith be wanting. It's said finally, that this is to be done by a man that is clean, by whom are signified Ministers, representing the person of their Lord, who is truly clean. In Num. 19 Ainsworth also notes this red Heifer to be a Type of Christ, and that in many particulars. 1. The Heifer was taken of the people (says he) to show the interest that they all had in it, and by faith in that, which it figured, Christ. And a little after he adds, As other Sacrifices of beasts prefigured Christ, so this, in special figured him. 1. The Heifer was red: so Christ, in his humane nature was red, Isa. 63.1, 2. by the participation of our affliction. Luk. 1.35. 1 Pet. 2.22. 2. The Heifer was perfect and without blemish: so was Christ without blemish of sin, both in his Person and Actions. 3. Never yoke came on this Heifer: so was Christ without yoke, as being free from the bondage of sin and corruption, and from servitude to men in the ordinances of men in religion, and as doing voluntarily the things that pertained to our redemption. 4. This Heifer was to be brought to E'eazar the Priest; which figured that the work of our redemption and purification from sin belonged to Christ's Priestly Office. Heb. 9.9, 13, 14. He, in performing the truth of this Type, was both Priest and Sacrifice. Heb. 13.11, 12 5. This Heifer was carried without the Camp; which figured Christ's suffering without the gates of Jerusalem; Leu. 14.14. so without the Camp malefactors were to suffer death. 6. The Priest was to take of the blood with his finger, figuring the Finger, that is, Heb. 9.22. 23, 24. & 10.19, 20, 22 the Spirit of our Priest, Christ Jesus, whereby he hath sprinkled the way for us into Heaven, and our Hearts from an evil Conscience, that we may have access thither by his blood. 7. The blood was to be sprinkled directly before the Tabernacle of the Congregation, that is, towards the fore part, or door of the Tabernacle. The Priest stood without the Camp, where the Heifer was slain, and there sprinkled towards the Tabernacle seven times, which is a full and complete number. And, that place being a figure of Heaven, Heb. 9.24 this sprinkling thitherward typed out, how Liberty should be procured for God's People, Heb. 10.19, 20 to enter into the Holiest by the blood of Jesus, by the new and living Way, which he hath consecrated for us. 8. The Cedar Wood (the Cedar being one of the greatest and tallest Trees, and durable Wood, that rotteth not) figures the perpetual efficacy of the Death of Christ, who, by one Offering, Heb. 10.14 hath perfected for ever them that are sanctified. 9 Numb. 19 The Hyssop was here to be burnt with the Heifer; and after, vers. 18. there was a sprinkle to be made of it, figuring the virtue and odor of Christ's Death to purge our sins, Heb. 1.3. and 10.22 and to sprinkle our Hearts from an evil Conscience. 10. Scarlet was to be added to the Cedar and Hyssop; this bloody colour signifies sometimes sins: Isai. 1.18 1 John 1.7 and it's the Death and Blood of Christ, that cleanses from all sin. 11. The Priest was to wash his Clothes, which was a sign of Purification from uncleanness: so it was for the man that burned the Heifer, vers. 8. and for the clean man, that gathered up her ashes, vers. 9, 10. This shown the imperfection of the Legal Priesthood, in that the Priests, which prepared the means of Sanctification for the Church, were themselves polluted in the preparing of them. The sin also of the Priests and others, that procured the Death of Christ (though it were the Life of the World) seems to be signified hereby. 12. As the burning of the Heifer signified the Sufferings of Christ, Heb. 13.11, 12 so the ashes are the monument of his most base and utmost Afflictions: for ashes were used as the greatest signs of sorrow and misery; 2 Sam. 13.19 Job 30.19 Ezek. 28.18 and to be brought to ashes upon the face of the Earth, signifies the extremity of God's fiery Judgements. But the memorial of the most ignominious Death of Christ is to be kept, as a most glorious monument of our Life, Justification, and Sanctification through Faith in his Name. 13. The ashes of the Heifer must be laid up without the Camp, to signify, that they that would have part in the Death of Christ, Heb. 13.13 must go forth unto him without the Camp, bearing his reproach. 14. They must be laid up in a clean place, figuring a clean Heart, and a pure Conscience, in which only the monuments of Christ's death are kept, and reserved by Faith. CHAP. XXI. Christ and the brazen Serpent. OUr blessed Saviour himself doth clearly, in his discourse with Nicodemus, make this a Type of himself, while he says, As Moses lifted up the Serpent in the Wilderness, so must the Son of man be lifted up, John 3.14, 15 that whosoever believes in him, should not perish, but have everlasting Life. And here the Parallel is noted in several Particulars. 1. The brazen Serpent was lifted up upon a Pole, and Christ was lifted up upon the Cross. 2. The brazen Serpent was lifted up for the preserving of the Israelites from Death, and for the healing of them that were stung by the fiery Serpents: And Christ was lifted up on the Cross, to save them from perishing, that were stung and wounded by Satan the old Serpent. 3. All they were healed, that were stung by the fiery Serpents, that did look towards the brazen Serpent, though (either in regard of their distance from it, or the weakness of their eyesight) they could hardly discern it, yea, though they were never so dangerously wounded; whether they were high or low, whether they were rich or poor. So all they have Salvation by Christ crucified, that were wounded by the old Serpent, that do with the eye of Faith look unto Christ, though they were before never so great sinners, though their Faith be never so weak, be they rich or poor. 4. Only they of the Israelites, being stung by the fiery Serpents, were healed, who did look towards the brazen Serpent: if any refused to look towards it, being wounded, they perished. So, if any, wounded by Satan, refuses to lift up the Eye of Faith to look towards Christ crucified, they certainly perish. So says our Saviour, Whosoever believes in him, John 3.15 they shall not perish, but have everlasting Life: therefore, whosoever believes not, shall not have everlasting Life, but shall surely perish: for those words imply both an extent, reaching it out to all Believers; and a restraint, limiting it to Believers: And so says the holy Baptist, He that believes on the Son of God, John 3.36 whosoever he be, hath everlasting Life: He that believes not the Son, shall not see Life; but the Wrath of God abideth on him. Serpens aeneus, vitae expers, qui, affixus ad summitatem ligni, sanabat vulneratos (ille utique vitae expers Serpentes vivos superabat) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, typus erat corporis Domini: corpus enim, quod accepit à Maria, exaltavit in cruse, lignoque affixit, & ita corpus mortuum vicit Serpentem, qui vivebat & reptabat in cord. Hom. 11. Hear Macarius of Egypt: The brazen Serpent, which, being fastened to the top of a Pole, healed those that were wounded, (for that Serpent, being void of life, overcame the living Serpent) was a type of the Body of the Lord: for that Body, which he took of Mary, he lifted up on, and fastened to the Cross; and so that dead Body overcame that Serpent that lived and crept in the Heart. Hear Saint Austin of the same. He moves the question, Cur non ex auro aut argento Serpens ille, sed ex aere factus est? R. 1. Propter Divinitatem; quia vasa aenea diutius durare solent. 2. Propter vocis claritatem, quia inter omnia metalla, vasa aenea majorem tinnitum reddere & longius sonare solent. Doctrina non in una tantum Judaeorum gente innotescere, sed in universum mundum claro salutiferae praedicationis sono poterat pervenire. Tom. 10. de Temp. Ser. 101. Why that Serpent was not made of Gold or Silver, but of Brass? And he gives a double Reason of it: 1. To show the Divinity of Christ: for, of all metals, Vessels of Brass use to last longest. 2. In regard of the clearness of the Sound; because, of all metals, Vessels of Brass use to give a greater Sound, and cause their Sound to be heard furthest off. So the Doctrine of the Gospel was not known alone in one only Nation of the Jews, but was able also to come abroad into the whole World by the shrill sound of saving Preaching. Hear Saint Chrysostom also, who first moves the question to Moses: Tell me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dic mihi, O fidelissime Dei minister; Quod vetas, cur facis? qui sancis, Non facies nec sculptile, nec fusile, fundis & sculpis Serpentem? R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illas quidem Leges tuli, ut omnem impietatis materiam radicitus extirparem, populumque istum ab omni simulachrorum cultu quam longissime submoverem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nunc autem Serpentem etiam fundo, ut imaginem dispensationis crucis praefigurem, & viam, per quam Apostoli olim decurrant, complanem, & sic ipse Dominus illam figuram de se interpretatur, Joh. 3.14, 15. To. 6. Ser. de aeneo Serpent. 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 thyself, 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 typify Christ's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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, form 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 poison; the Serpent that healed had none: So it's here, the Death that destroyed had sin, as the Serpent had poison; but the Lords Death was free from sin, as the brazen Serpent was from poison. 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, etc. For (says he) as this had the similitude of a Serpent, but had no venom; so Christ had the similitude of a sinful man, yet without sin, Hebr. 4.15. And a little after: The setting 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 died: so they that are bitten with Sin, if they fix their eyes thereon, though with Repentance, and look not unto Christ, do despare and die, Mat. 27.3, 4, 5 as it happened unto Judas: As they, if they sought to Surgeons or Physicians, or used Salves and Medicines of their own or others, perished; so whosoever seeks to any but Christ, or endeavours by his own Works or Sufferings to have Life with God, John 8.24 Galat. 5.4 dies 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 Metal, 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 rigour of his Law, which urges satisfaction for sin, and curseth all Transgressor's, 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 chastisement, to nurture the disobedient people; only God provides a remedy, to heal the repentant and believing sinners: Wherefore also the brazen Serpent was not left standing in that place, but they carried it along with them through the Wilderness to the Land of Canaan, where it continued many years, even till the days of Hezekiah. 2 Kings 18.4 So neither are our Sins utterly taken from us in this Life, James 3.2 1 John 1.7, 8, 9, 10 but we have Forgiveness of them by the Blood of Christ; neither are our Temptations and Afflictions wholly removed, though we beseech God therefore, but we receive Grace from him, 2 Cor. 12.7, 8, 9 which is sufficient for us, and his strength is made perfect in weakness. Christ and the Temple. Hear St. chrysostom laying open the comparison between them. As in the Jewish Temple (says he) some things were seen of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut in templo illo, quaedam ab omnibus, quaedam autē à solo Pontifice summo conspici poterant, sic & in oeconomia Christi, divina quidem ejus natura, & vis ejus & efficacia, minime illa quidem cernitur, sed tamen agendo se palam exerit. To. 6. serm. de Christo pastore & ove. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicut velum illud templi loco quidem medium, intercedebat, aspectumque eorum, qui extra existebant, intersepiebant, ne rem divinam, quae ibi fiebat, conspicere possent: ita corpus Domini velum erat divinae ejus naturae, quod prohibebat, ne quis mortalibus oculis faciem illam immortalis constanter intueri posset. Ibid. some things could only be seen of the high Priest: so in Christ's oeconomy and dispensation, Christ's divine nature and the power and efficacy thereof, is not seen of all, but yet by his works he shows them openly. And a little after he adds. As that middle vail of the Temple did interpose itself, and kept in the sight of them, that were without, from gazing upon the divine business, that was done within. So the body of the Lord Christ was a vail to his divine nature, which hindered least any man should be able with Mortal eyes, to see that Face of him that is Immortal. CHAP. XXII. HItherto of the Types, which in the old Testament did prefigure Christ. Now follow other resemblances, by which Christ is set forth either in the old or new Testament, which shall be the subject of another Book. But before I leave this business of the Types, I shall take notice of three Corollaries, which here offer themselves to us. CORAL. I. Pietatis regula semper eadem. From that which hath been said, we may see that the Rule of Godliness hath been always the same: the same things always propounded to be believed by the Fathers before Christ's coming, and by us since his incarnation. It's true, that they were propounded more darkly to them, and more clearly unto us, as we shall see afterwards: but yet they were the same things for substance, whatsoever is now taught in the writings of the new Testament, concerning the Birth, Offices, Kingly, Priestly, and Prophetical; concerning the Life, Doctrine, Miracles, Sufferings, Death, Resurrection, etc. of Christ, we have had Types of them all, either Personal or Real, in the old Testament. To this purpose St. Paul doubts not to say, Eph. 4.5. There is one faith: nor doubts St. Peter, in that Council at Jerusalem, to say, We believe to be saved by the grace of our Lord Jesus Christ, Act. 15.11 even as they. We, that is, they that lived after Christ; as they, that is, they that lived and died before Christ's actual incarnation. Matth. 1.22, & 2.15, 17, 22. & 4.14 Joh. 19.36, 37 And to this purpose is it that the Evangelists, especially St. Matthew and St. John, do so frequently use that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this or that was done, that it might be fulfilled, that was spoken, etc. what is more plain from hence, then that they were the same things, that were first said, that is, foretold by the Prophets, and afterwards affirmed by the Evangelists to be fulfilled in Christ; and this is plainly attested by St. Austin. Their faith (namely theirs) that died before Christ's incarnation, Eadem fides illorum & nostra: quia hoc illi crediderunt futurum, quod nos credimus factum. Epist. 157. ad optat. and ours, (that live since) is the same, because they believed, that that should be, which we believe to be already effected. And again; Antiqui justi non nisi per eandem fidem liberabantur, per quam liberamur & nos, fide scilicet incarnationis Christi, quae illis praenunciabatur, sicut nobis facta annunciatur. Epist. 89. ad Hilar. the righteous persons of old (says he) were not saved by any other faith, then by which we are saved, namely, the faith of the incarnation of Christ, which was foretold to them, as it is preached to us already effected. And to the same purpose speaks St. Gregory Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nemo eorum, qui ante Christi adventum numeros omnes virtutis impleverunt, id citra fidem Christi consecutus est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. verbum enim suo postea tempore libere promulgatum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. puris autem animis etiam ante innotuit. To. 1. orat. 22. In laudem Macchab. Vnam eandemque fidem Christianam & populus Judaicus in eadem fide praecedens, & Gentilis subsequens confitentur. Ser. 4. in ramis palmarum. Eadem est fides, & idem Testamentum sive foedus quantum ad interiorem hominem attinet: perinde enim prisci illi vitebantur misericordia Dei per promissum Christum, atque nos per exhibitum. Declar. de peccat. orig. ad Urban. Rheg. inter Epist. Oecolamp. & Zuingl. fol. 61. B. None of them (says he) who before the coming of Christ, risen to the highest pitch of virtue, attained to it without the faith of Christ, for the word was afterwards in due time publicly preached, but it was also before made known to pure minds. And whereas, as Christ entering Jerusalem, (Matth. 21 9) the people, that went before, and that followed after, cried Hosanna, St. Bernard makes this to be the Moral of it, That both the Jewish people, going before, and the people of the Gentiles following after, do make confession of one and the same Christian faith. So finally Zuinglius asserts this for truth. There is the same faith, namely, of the Saints that lived before Christ, and of us that live since Christ, and the same Testament and Covenant to and with both, so far as concerns the inward man; for they did no less rest on the mercy of God through Christ promised, than we do through Christ exhibited. And in this respect it is, that the two Testaments are compared ordinarily to the two Cherubims, which looked each to other, and both to the Mercy-seat. Hence we may see the Antiquity of Christian Religion: It is true that the Doctrine of Salvation by Christ, which is the sum of the Gospel, and of Christian Religion, hath been frequently charged with novelty, as a new and upstart Doctrine. But how unjustly, may easily appear from that which hath been said: for if the rule of godliness hath always been the same from the beginning, how can it be agreeable to truth or equity, thus to impute novelty to it? And (the more to discover the falsehood of this charge) hear we what the Scripture says of the transcendent Antiquity of it: hear we our Saviour equalizing for Antiquity with all the holy Prophets. Joh. 5.39 Search the Scriptures, says he, for they testify of me. Here, by the Scriptures, he means the Books of the old Testament, for then there were no other Books of Scriptures: then Christian Religion must needs be as ancient, as the Books of the old Testament. Act. 3.24. Consonant to this is that of St. Peter. All the Prophets from Samuel, and those that followed after, as many as have spoken, have likewise foretold of these days. And that in his Sermon to Cornelius, Act. 10.43 To him bear all the Prophet's witness, that through his name, whosoever believes in him, shall receive remission of sins. And what is more properly a Doctrine of Christian Religion, then that mentioned by St. Peter? then must Christian Religion needs be as Ancient as the Prophets, yea as Samuel. But our Saviour rises yet higher, while he says to the Jews, Joh. 5.46. If ye had believed Moses, ye would have believed me, for he wrote of me; than Christian Religion must needs be as ancient as Moses: of whose Antiquity Justin Martyr bears witness, saying Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnibus vestris sive sapientientibus, sive Poetis, sive Philosophis, sive historicis & legislatoribus antiquior fuit primus religionis nostrae Doctor, Moses. Cohort. ad Graecos. the first teacher of our Religion, was more ancient, than all your Wisemen, or Poets, or Philosophers, or Historians and Lawgivers: how ancient then is Christian Religion? And yet our Saviour rises higher Abraham, says he, saw my day a far off, and rejoiced: (Joh. 8.56.) then is our Christian as old as Abraham. But I may go one step higher, and tell you that it's as old as Adam, for even to him did God utter that sentence, Gen. 3.15 The seed of the woman shall break the serpent's head: which is a main Doctrine of the Gospel, and a groundwork of Christian Religion. But St. Paul goes a step higher (and higher we cannot go) in that he says of the Gospel, 1 Cor. 2.7 that its the wisdom of God in a Mystery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which God ordained before the world. Incomparable antiquity! And hear we St. Austin asserting the Antiquity of Christian Religion. That very thing which is called Christian Religion, says he, Res ipsa, quae nunc dicitur Christiana religio, erat & apuà antiquos, nec defuit ab initio humani generis, quousque Christus veniret in carne: unde vera religio, quae jam erat coepit appellari Christiana. Retract. l. 1. was among the Ancients; neither was it wanting in the world from the first rise of mankind till the coming of Christ, from which time it was first called Christian. Irenaeus also affirms the same. Our faith, says he, Fides nostra ante circumcisionem fuit in Abraham, & in reliquis justis, qui placuere Deo. Adversus haereses. l. 4. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Non ex quo tempore in carne apparuit Christus, Evangelium incepit, sed multo ante in propheticis literis radices egit, tandemque Apostolorum praedicatione effloruit. Tom. 6. serm. de uno legislat. was in Abraham before he was circumcised, and so in all other righteous persons, that pleased God. And so St. chrysostom. The Gospel, says he, had not its beginning then when Christ came first in the flesh, but it had taken root a great while before in the writings of the Prophets, and then at last it flourished in the preaching of the Apostles. And elsewhere. The Apostle, says not, The righteousness of God is given, Non dixit, Justitia data est, sed manifestata, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. novitatis crimen amovens: quod enim manifestatum est ut vetus & occultum manifestatur. Et ob hoc ipsum aettexuit, dum comprobatur testimonio legis & prophetarum, q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ne quia nunc data est, tumultuenis, ne turberis, quasi res fit nova & peregrina: eam enim tum lex, tum Prophetae jam inde ab initio praedixerunt. In Rom. hom. 7. sc. in rom. 3.21. but it's made manifest, that he might wipe off the crime of novelty: for that which is made manifest, is made manifest as being ancient, and hidden: And therefore he adds, Being witnessed by the Law and the Prophets, as if he had said, Be not troubled, because it's now given, as if it were some new and uncouth business, for both the Law and the Prophets even from the beginning, have foretold it. Ye see then, of how great Antiquity the Gospel is, and Christian Religion discovered in it, and consequently, how causelessely novelty is objected to it. CHAP. XXIII. COROL. II. HEnce also we see, that the Rule of Godliness (though it be always one and the same for substance) is yet (suitable to several times) diversely administered. Regula pietatis varie administrata. It was first made known in some select Families to some select Persons, as to Adam, Seth, etc. Noah, &c, Abraham, Isaac, Jacob: and this was while the Church was in familia, in the narrow bounds of a Family, namely, till the children of Israel grew into a People; and so it was for the term of 2000, years and somewhat more. In which time the Rule of Godliness was handed over from Father to Son by Tradition, and delivered by word of mouth without writing. And in this time the Rule of Godliness, the Doctrine of Christ, was still clearer and clearer: for first, it's said, Gen. 3.15 Gen. 9.26 In loc. that he should be the seed of the woman: Noah foretells, that he should be of Shem: Blessed, says he, be the God of Shem, that is, says Ainsworth, Christ, who came of Shem according to the flesh, Rom 9.5. but is also God over all, blessed for ever, Amen. But because Shem had divers Sons, therefore God gives a clearer discovery to Abraham, while he tells him, Gen. 12.3. that in him all the Families of the Earth should be blessed: and afterwards, that in his seed all the nations of the earth shall be blessed: Gen. 22.18 In which he tells him, that he, by whom blessedness should come to the world, should be his seed, and come from him. But Abraham also had many sons, and 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 Prophecy tells us, that he was to come from Judah: but when should he come? when the Sceptre was departed from Judah. Gen. 49.10 And this was the clearest 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 Godliness, 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 says, ye shall be my peculiar people, though all the world be mine. Exod. 19.5 And, you only have I known of all the Families of the Earth. And so sings that sweet singer of Israel. Psal 147.19.20. He hath showed his word unto Jacob, his statutes and his judgements unto Israel; he hath not dealt so with any Nation: and as for his judgements, they have not known them. And Moses, What Nation is there so great, Deut. 4.6 that hath Statutes and Judgements so righteous as all this Law, which I set before you this day? And thus it continued to be from that time, till Christ's 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 children's bread and to cast it to dogs. In this compass of time, there was a more full discovery of the Rule of Godliness, 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 Prophecies: The old Church had the Sun of Righteousness, but there was a Cloud of dark Types between him and their eyes: there was a Veil 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 Christ's 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 find 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 justify the Circumcision by Faith, and the Uncircumcision 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 Catholic, 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 Patriarches, 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 no more. Think we, Is it not much more persuasive, to have God himself speaking, then only to read what is written from him? And who desires not more to see his Friend, and to hear him speak, then to receive a Letter from him? And as for those godly Persons, to whom the Son of God did not appear, they had yet their Ancestors, that could tell them, I have seen the Lord; And, the Lord hath spoken to me. Yea, it was far more commodious for the Church, which was to enjoy the benefit of the written Word, that the foregoing Church should thus be dealt withal by Visions, Apparitions, etc. without a written Word, then to have had a written Word from the beginning without these: for this was a mean to gain more credit to the Scripture, which was to follow: as it appears by that speech of God to Moses; Lo, I come unto thee in a thick Cloud, Exod. 19.9 that the People may hear when I speak unto thee, and believe thee for ever. In which words God gives this, as a Reason, why the Israelites should hear God speaking to Moses, before Moses should write any thing, namely, that they should be moved to believe him for ever. And so is the case here. So that all that space of time, which went before the Scripture, was to succeeding ages as a preparative, to stir up the minds of men, to receive, read, and hear the Scriptures (to be afterwards delivered to the Church) with more reverence and undoubted Faith. But God would have the Word afterwards committed to writing, because than it was needful; for that the Church was then much enlarged into many Families: and therefore there would have been great uncertainty in matters of Religion, and much danger of corruption, unless God should still have appeared and spoken to the Fathers of the several Families, or unless there were one Prophet in common to teach them all; neither of which were or had been so convenient. So that (had not this heavenly Doctrine been committed to writing) there would have been (as hath been said) much danger of corruption: yea, we see, that before, even when the Church was in a narrower compass, there was corruption. Adam had God revealing his Will to him immediately, Gen. 4. & 6. and yet Cain his Son brought in corruption: yea, and afterwards the Sons of God corrupted Religion by their unlawful Marriages. God restored the purity of Doctrine to Noah, and he teaches it to his Posterity; and (they being dispersed over the face of the Earth) it was committed specially to the Posterity of Shem, and yet (within the space of two hundred years) Terah, Josh. 24.2 Gen. 20 the Father of Abraham, serves other gods. God again restores the purity of Doctrine to Abraham, and makes him a Prophet: Isaac succeeds him, and Jacob him, who, dying, commends the keeping of it to his Posterity; and, it's probable, it was kept pure, as long as the Sons of Jacob lived: but from the death of Jacob's Sons, until their departure out of Egypt, there were not many above an hundred years, and yet the Rule of Godliness was so worn out in that short space of time, Ezek. 20.7, 8 that even those Israelites bred and born in Egypt forsook the Religion of their Fathers, and took up the Customs of Egypt, and became Egyptian Idolaters. Much greater danger there would have been of corruption afterwards, if the Rule of Godliness had not then been committed to Writing. And therefore it pleased God, in his Wisdom and Mercy, that now at length the Rule of Godliness should be written; both to prevent the Errors, which might otherwise have prevailed against the Church; and also that the Church might have a Rule certain, and certainly known, by which to try all Doctrines and Practices whatsoever: According to that of the Prophet, To the Law, and to the Testimony: Isai. 8.20 If they speak not according to that Word, it is because there is no Light in them. Stand we still and wonder at the Goodness and Wisdom of our gracious God, so providing for his Church, and answering her necessities; so managing his Dispensations, as may be most suitable to the condition of the Church: particularly in this, That he contents himself to deliver this Rule of Godliness by word of mouth, when there was less danger of corruption; but then committing it to Writing, when there was more danger in this kind: Fail we not, Psalm 96.8 to give unto God the Glory due to his Name, even the Glory of his incomprehensible Wisdom and unspeakable Mercy. But be we also careful to answer God's expectation herein: And, having this written Word, as a sure Rule by which to try all Doctrines, Eph. 4.14 Let us not be as Children tossed up and down with every wind of Doctrine: let us not believe every spirit, but try the spirits, 1 John 4.1 whether they be of God, or not. If we be deceived, and led into Error, having in our hands such a Rule of Trial, who shall pity us? But Saint Chrysostom gives another Reason of this various Administration of the Rule of Godliness. In the beginning God spoke to men by himself; so he spoke to Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ab initio per seipsum loquebatur hominibus Deus, secundum quod audire eis erat possibile: Sic cum Adam, locutus refertur, sic cum No, sic cum Abraham, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vbi autem genus nostrum proclivius in malitiam declinavit, & à Parent & Conditore suo, quasi longa quadam peregrinatione discessit, confabulatione cessante, literis & epistolis ad eos, tanquam longe à se positos, utitur, quibus eos veteris cujusdam amicitiae & familiaritatis admoneat. Tom. 2. in Genes. Ser. 1. to Noah, to Abraham, etc. But when Mankind declined downwards to Wickedness, and, as taking a long journey, departed from their Father and Maker, the Confabulation ending, he uses Letters and Epistles to them, as being far absent from him, by which he brings to their mind that Friendship and Familiarity, which sometimes they had with him. 2. Another difference in this Administration of the Rule of Godliness, is, in regard of the Persons to whom it was discovered: then to one Nation, now to all Nations. Exo. 10.22, 23 As it was in the Plague of Darkness that was upon Egypt, all Egypt was in the dark, only the Hebrews in Goshen had Light: so was it in the Times of the Old Testament; That Light of saving Truth did then shine only among the Jews, all the World besides was then in Darkness. It is the Confession that David made; He hath showed his Word unto Jacob, Psa. 147.19, 20 his Statutes and Judgements unto Israel: He hath not so dealt with any other Nation; and as for his Judgements, they have not known them. To this also Saint Paul gives his Attestation; first of the Jews, to that question (What advantage hath the Jew? Rom. 3.1, 2 or, what profit is there of Circumcision?) he returns this Answer; Very much every way: chief, because to them were committed the Oracles of God. But to the Ephesians, as Gentiles, and consequently to all the Gentiles in them, he says, At that time (namely, before they had received the Faith of Christ) ye were without Christ, being Aliens from the Commonwealth of Israel, Eph. 2.12 and strangers from the Covenant of Promise, having no Hope, and without God in the World. And in this respect he says to the Ephesians, Ye were Darkness, Eph. 5.8 namely, while they remained in their Gentilism. Thus it was once: but how is it now? Hear the Apostle; Tit. 2.11 The Grace of God hath appeared to all men: Rom. 10.12 for there is now no difference in this respect of Jew and Greek, Gal. 3.28. but Jew and Greek are all one in Christ Jesus. Or, if there be any difference between them, it is this, That Blindness is in part happened to Israel, Rom. 11.25 but the Gentiles have their eyes opened, Acts 26.18 and are brought from Darkness to Light: and therefore the Apostle says to the Ephesians, Now are ye light in the Lord: Eph. 5.8 and to the Thessalonians, Ye are all the Children of the Light, 1 Thes. 5.5 and Children of the Day; we are not of the Night, nor of Darkness. So that, that double sign given to Gideon is here accomplished: The knowledge of the Rule of Godliness was given to the Jews, and denied to all the rest of the World, as the dew fell on the fleece, Judg. 6.38 when all the floor was dry; but now it's granted to the Body of the Gentiles, and denied to the Jews for the generality of them, as the whole floor was filled with dew, and the fleece is dry. Verse 40 Saint Chrysostom takes notice of this difference. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vetus canticum unius populi finibus circumscriptum erat; sed novum per omnem terram incedit, & ab universo decantatur orbe. To. 3. Hom. in Psal. 96. The old Song (says he) was confined in the bounds of one little Country, namely, Palestine: but the new Song goes through the whole Earth, and is sung by the whole World. Let us Gentiles be sensible of the great Mercy of God shown unto us, in that we who were far, are now brought nigh by the blood of Christ; We, that were once strangers and foreigners, Eph. 2.13, 1● are now made fellow Citizens of the Saints, and of the Household of God; We, that once sat in darkness, Matth. 4.16 and in the region of the shadow of death, have had the Light shining upon us: How forlorn was our Condition before? how great is our Preferment now? Hearken we now to that Prophetical Exhortation of David; O praise the Lord, Psalm 117.1 all ye Nations; praise him all ye People. Time was, when the Jews justly contended with us Gentiles for a sole interest in God; as the Servants of Abimelech with the Servants of Isaac, about those two Wells, Gen. 26.20, 21 Esek and Situah, saying, The Wells are ours, and the Water is ours: so they said, God is ours, and his Word is ours; what have ye Gentiles to do, to claim an interest in either? Verse 22 At last Isaac's Servants found a Well, about which there was no contention, and they called it Rehoboth, saying, God hath made room for us in the Land: and so may we Gentiles say, Now hath God made room for us in the Church: and now we have as deep an interest in God, and in his Word, as ever the Jews had: Fail we not therefore to praise God for his Mercy unto us. 3. There is yet another difference in the Administration of this Rule of Godliness, scil. That it is now more clearly revealed to us, than it was to the Jews in the Time of the Old Testament. It was then propounded to them in dark Types, and obscure Prophecies; but to us the Types are vanished, and the shadows are fled away, so that we may with open face behold the Glory of God. 2 Cor. 3.18. Saint Paul takes notice of this difference; To this day (says he) remains the Veil untaken away in the reading of the Old Testament, Verse 14 which Veil is taken away in Christ And this is noted, in that, The Veil of the Temple was rend in twain from the top to the bottom, Matth. 27.51 at the Death of Christ: and elsewhere he says; The Mystery was kept secret since the World began, Ro. 16.25, 26 but is now made manifest, and made known to all Nations. And so Saint chrysostom: The Writings of the Prophets (says he) are like Riddles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aenigmatibus similes sunt prophetici libri, multisque difficultatibus obseptum est vetus Testamentum, nec faciles intellectu sunt libri: facilius autem & dilucidius est Novum. To. 3. de Prophetiar. obscurit. Homil. 1. Gratia novi Testamenti in lege velabatur, in Evangelio revelatur. Tom. 8. in Psal. 144. In Vetere Testamento novum latet, in nove vetus patet. To. 4. quaest. in Exod. q. 73. Testamenta eadem sunt in vetere & in novo: ibi obumbrata, hic revelata: ibi praefigurata, hic manifestata, non solum enim sacramenta diversa sunt, sed & promissa ibi videntur temporalia proponi, quibus spirituale praemium occulte significatur, hic autem manifestissime proponuntur spiritualia & aeterna. Tom. 4. super Numeros. q. 33. Quae in Veteri Testamento minus perspicua sunt, jam nunc illustrata solvuntur, &, quae umbris adhuc futurarum rerum opacabantur, jam factarum luce manifestantur. To. 6. Cont. faust. l. 13. c. 10. and the Old Testament is hemmed in with obscurity, and the Books of the Old Testament are not easy to be understood; but the New Testament is more easy and clear. And so Saint Austin: The Grace of the new Testament was veil in the Law, and is revealed in the Gospel. And again, In the old Testament the new lies hid, in the new Testament the old is laid open. And again, The Testaments are the same, says he, in the old and in the new: but there shadowed, here revealed; there prefigured, here manifested: for not alone the Sacraments are divers, but also there temporal promises seem to be propounded, by which the spiritual reward is in an hidden way signified, but here Spiritual and Eternal rewards are most manifestly set forth. And again. ' The things which are less Perspicuous in the old Testament, are illustrated and cleared now: and the things that were darkened with the shadows of things to come, are manifested by the light of the things already done. To this, which hath been said, as a ground of the foregoing difference, I shall add. 4. Another, and that the last difference in the administration of this rule of godliness, which is, that in the old Testament all things are spoken in the future Tense, in the new Testament they are spoken of in the time past, as things already done: And so the Fathers under the old Testament had the Promises and the Predictions, but we, that live under the new Testament, have the performances, and the accomplishments. In the old Testament it's said. The seed of the woman shall break the serpent's head. Gen. 3.15. In the new Testament it's said: God hath in the fullness of time sent his Son, made of a woman. Gal. 4.4 Psal. 132.11 Isa. 11.1 In the old Testament it was said. Of the fruit of thy body will I set on thy throne: And, there shall come a rod out of the root of Jesse, and a branch shall come out of his roots. In the new Testament St. Paul could say of David in his learned Sermon at Antioch in Pisidia, Act. 13.23 Of this man's seed hath God according to his promise raised up to Israel a Saviour Jesus In the old Testament it was said. Isa. 7.14 Behold a Virgin shall bear a Son, and ye shall call his name Immanuel. And in the new Testament we read, Matth. 1. that the Virgin Mary did conceive and bring forth a Son. In the old Testament the Prophet could say of Bethlehem, Out of thee shall he come, that shall feed my people Israel. In the new Testament we read, Matth. 2.1. that Jesus was born in Bethlehem. And so in the rest: St. Austin takes notice of this difference, What the Law and the Prophets, Quod lex & Prophetae futurum esse praenunciaverunt, hoc redditum & completum in Evangelio demonstratur. Tom. 4. de consensu Evangelist. l. 1. Quod Prophetae praeviderunt & praedixerunt, hoc Apostoli viderunt & praedicaverunt. Tom. 6 Orat. de 5. haeres. c. 5. Quod Testamentum vetus de incarnatione Christi coepit Prophetando promittere, hoc novum perfecte repletum narrat. Tom. 2. in Ezek. hom. 6. says he, foretold should be, that is manifested in the Gospel, given and accomplished. And again, What says he, the Prophets did foresee, that did the Apostles see and preach. Gregory the Great doth also take knowledge of it. What the old Testament, says he, began in a Prophetical way to promise concerning the incarnation of Christ, that doth the new Testament declare to be perfectly done. Oh! the high preferment of the Christian Church above the Jewish Synagogue; of the Church of the new Testament above the Church of the old: for they had promises and no more, we have performances: hear the Apostle speaking of this. Heb. 11.39, 40 These all, meaning them that lived under the old Testament, having rereceived a good Report by Faith receied not the Promise, namely, not the thing promised. God having provided some better thing for us, namely, that the accomplishment of the promise should be reserved for us, as our privilege above them: Oh high preferment! In this respect is that said by our Saviour, Matth. 11.11. Among all that are born of women, there hath not risen a greater Prophet than John the Baptist, namely, because they only foretold the things that concerned Christ, but he had the happiness to see Christ born, & digito monstrare, to point at him with the finger, Joh. 1.29 and to say, Behold the Lamb of God, that takes away the sins of the world. But our Saviour adds in the forementioned place, But he that is least in the Kingdom of God, is greater than he: namely, because John the Baptist saw Christ's incarnation, but lived not to see him dying and rising again, which is the privilege of the meanest preacher of the Gospel, Rom. 8.34. for even the meanest may say as St. Paul, It's Christ that died, yea that is risen again, and is even at the right hand of God, making intercession for us. So that we enjoy a clearer manifestation of Christ, than any of them that lived under the old Testament: The mystery, says the Apostle, Rom. 16.25.26. was kept secret since the world began, but is now made manifest. So that the light, which was then, was but darkness in comparison of the light that shines now: the Sun then under a cloud, which is now vanished: Oh the singular goodness of God to us that live now, in comparison of them that lived under the old Testament. But what a shame is it, that we who live now, and enjoy so clear a revelation of Christ, should suffer ourselves to be outstripped by them, that were in the dark in comparison of ourselves? who knows not, that a Master may justly, and will certainly expect more and better work at the hands of a servant to whom he affords the benefit of fire and candle light, then of another, to whom he affords neither? and if such a servant, enjoying such helps, shall not answer his master's expectation, who says not, he hath cause to be ashamed, and that his master hath cause to be highly offended? And now, see we, is not this our case? Such is the odds between us, that live now, above them that lived under the old Testament: God affords us a clearer light then to them: And yet we are so far from outstripping them, that for the most part, we suffer ourselves to be outstripped by them. Hear the Testimony, that our Saviour gives to Abraham: Abraham rejoiced to see my day, Joh. 8.56 and he saw it and rejoiced. Where is such joy now, though yet the day of Christ is not now afar off to come, but really and actually present? See the faith and obedience of Abraham. By faith Abraham, Heb. 11.8 when he was called to go out into a place, which he should afterwards receive for an inheritance, obeyed, and he went out, not knowing whither he went. And again, Vers. 17, 18 By faith, Abraham when he was tried, offered up Isaac; and he, that had the Promises, offered up his only begotten Son, of whom it was said, That in Isaac shall thy seed be called: where is the like now to be found? See the bounty and forwardness of the Israelites towards the Tabernacle to be erected by Moses. According to God's order formerly given, Moses speaks to them. Take ye from among you an offering unto the Lord, Exod. 35.59 whosoever is of a willing mind, let him bring it an offering of the Lord, Vers. 21. gold and silver and brass, etc. And they came every one whose heart stirred them up, etc. and they brought the Lords offering to the work of the Tabernacle, etc. yea, they brought in such abundance, Exod. 36.56. that they which wrought all the work of the Sanctuary, came and said to Moses, The people bring much more then enough for the service of the work, which the Lord hath commanded. And thereupon they were restrained from bringing. But on the other side, how basely niggardly are men in these days? so fare from abounding in free-will-offerings for the service of God, that, what they are tied to pay by the command of God, or man, or what they have by their own promise bound themselves to contribute for the maintenance of the ministry among them, they are hardly drawn to give; nay many altogether refuse, nay, many pull away that which was voluntarily given by their Ancestors. See the devotion of the old Church. Their service was costly and troublesome, and yet the godly Jews were most diligent and devout in it. But how great is our want of devotion? God's service among us is easy and cheap, and yet men take no delight, nor exercise any devotion in it. What delays are made in men's coming to the Church? a gross abuse: how irreverent are men in prayer? while they vouchsafe not to bow the knee, but sit on their seats: being worse than the Camels, Gen. 24.11 which Abraham's servant taught to kneel, while he was at prayer. Finally, see the devotion of those Jews, They were without, Luk. 1.9, 10 while Zachary was burning incense in the Temple, and were not permitted to enter, Vers. 11.12 and Zachary was detained longer than ordinary by reason of the vision, which he saw: and though they wondered at his long stay, Vers. 21. yet they waited for him, as not willing to departed without his blessing. But now, though men are admitted into the places of God's worship, and are coagents with the ministers of God in the public services, yet are they hardly persuaded to attend, but turn their backs upon God before the Sermon is ended, if the Minister shall never so little exceed the limits of any hour. Let us be ashamed of this, we enjoying so clear a revelation of Christ above the godly Jews, to be outstripped by them, whose light in comparison of the light shining upon us, was but as darkness, and let us for the time to come double our diligence, and labour at least to come up to the most eminent among them. We can readily say, that that Son is bound to do best, for whom, in his education, his father hath done most. CHAP. XXIV. COROL. III. LAstly, hence we learn, that Christ indeed is the Messiah foretold by the Prophets. Christus verus Messiah a Prophetis praedictas. The words Messiah and Christ are the same in signification, though the one be Hebrew and the other Greek: All the places of Scripture therefore that acknowledge him to be the Messiah, or the Christ, serve for the proof of this proposition. And now see we the Scriptures of the new Testament to abound in attestations of this truth. Andrew says to his brother Peter, Joh. 1.41 We have found the Messiah, which is, being interpreted, the Christ. Philip says to Nathaneel, Joh. 1.45 We have found him, of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph. Hear our Saviour himself making this acknowledgement: Joh. 4.25, 26 for, the woman of Samaria having said, I know, that Messiah comes, that is called Christ, when he comes he will tell us all things; our Saviour presently subjoins his testimony, I that speak unto thee, am he. So some of the people gave that testimony of him, Joh. 7.41 Joh. 11, 27 This is the Christ. Such was the confession of Martha, I believe that thou art the Christ, the Son of God, which should come into the world. Joh. 6.68 This was the confession of St. Peter: We believe and are sure, that thou art that Christ, the Son of the living God. So the sum of St. Paul's Doctrine at Thessalonica was, Act. 17.3 That Christ must needs have suffered and risen again from the dead, and that this Jesus, whom he preached to them, is Christ. And it's a strong argument to prove it, because all the Types of the Messiah are accomplished in him, and all the Prophecies concerning the Messiah are fulfilled in him: As for that which concerns the Types, its plain by that which hath been said of the parallels between Christ and the Types, by which he was prefigured in the old Testament, between which we have seen an exact agreement; so that I may well spare the labour of speaking any more of them. As for the Prophecies that went before concerning the Messiah, how they are all accomplished in him, who sees it not? which of them are not fulfilled in him? It's a Prophecy of the Mssieas, Gen. 3.15 The seed of the woman shall break the serpent's head: this is accomplished in Christ: he is the seed of the woman, for God sent his Son made of a woman, Gal. 4.4 and he broke the head of the old serpent: for therefore (as the children were partakers of flesh and blood, Heb. 2.14 so) he took part of the same, that by death he might destroy him that had the power of death, that is, the Devil. And he spoilt principalities and powers. Col. 2.15 Gen. 22.18 That also is a plain Prophecy of the Messiah. In thy seed shall all the Nations of the Earth be blessed. And this is by the Apostle plainly applied to Christ: where he observes, that it's not said, And to thy seeds, as of many, Gal. 3.16 but as of one, To thy seed, which is Christ. And to whom else can it agree besides Christ, to be the Author of blessedness to all Nations? therefore Christ alone is to be acknowledged to be the true Messiah, In a word (to avoid tediousness) its foretold, that the Messiah should be born of a Virgin a Isa. 7.14 in Bethlehem b Mic. 5.2 when the Sceptre should be taken from Judah c Gen. 49.10 that he should suffer death for the sins of the people d Isa. 53 even the death of the Cross e Joh. 3.14 that his garments should be parted among them, and that they should cast lots upon his Vesture f Psal. 22.18 that they should give him Gall and Vinegar to drink g Psal. 69.21 that he should suffer with malefactors h Isa. 53.12 that his hands and feet should be pierced i Psal. 22.16 that he was betrayed to suffer all this by one of his own k Psal. 41.9 and that for thirty pieces of silver l Zach. 11.12 that in suffering all this he should be silent and patiented m Isa. 53.7 that being to suffer all this, his Disciples should fly away n Zach. 13.7 that he should be buried o Isa. 53.9 that he should rise again p Psal. 16.10 that he should ascend into heaven q Psal. 68.19 that he should sit on his Father's right hand r Psal. 110.1 that he should make intercession s Isa. 53 12. and many the like passages are foretold by the Prophets of the Messiah: and, if we consult with the new Testament, we shall find that not any of these have failed, but all have been fulfilled in this Jesus, whom they defend to be the Messiah, nor shall any be able to find any other, of whom all these things are true. And therefore it follows necessarily, that Jesus of Nazareth is the true Messiah, and none other. Tertullian also proves Jesus to be the Messiah from the conversion of the Gentiles: Behold, Aspice omnes Nationes de voragine erroris humani exinde emergentes ad Deum Creatorem, ad Deum Christi, &, si audes, nega Prophetatum, Psa. 2.8. Dabo tibi Gentes, etc. Isa. 42.6. In lucem Gentium. Quae si per Christum eveniunt, non in alium erant prophetata, quam per quem eveniunt. Contr. Martion. l. 3. says he, all Nations rising from the gulf of humane error to God the Creator, to the God of Christ; and if you dare deny it to be Prophesied, I will give thee the Heathen for thy Possession, etc. Psal. 2.8. and Isa. 42.6. I will give thee for a Covenant of the people, for a light of the Gentiles: which things, if they come to pass by Christ, they are not foretold of any other, then of him, by whom they come to pass. And a little after he proves it by an Argument taken from God's severity against the Jews: for having spoken of the Evils that befell them, he infers: If these things happened to the Jews for Christ, Si propter Christum haec acciderunt Judaeis, non potuit Creator ulcisci nisi Christum suum; remuneraturus potius Judaeos, si adversarium Domini sui peremissent. , si nondum venerit Christus Creatoris, propter quem haec passuri praedicantur, cum venerit ergo, patientur. Et ubi tunc filia Sion derelinquenda, quae hodie nulla est? ubi civitates exurendae, quae jam in tumulis? ubi Gentis dispersio, quae jam extorris? Red statum Judaeis, quem Christus Creatoris inveniat, & contend alium venisse. Ibid. the Creator could not avenge any, but his own Christ: he would rather have rewarded the Jews, if they had slain the Adversary of their Lord. Certainly, if the Christ of the Creator be not yet come, of whom it is foretold, that they should suffer such things; therefore, when he shall come, they shall suffer these things. And where shall there be a Daughter of Zion to be left, which at this day is not? Where the Cities to be burnt, which are already in their Graves? Where a Nation to be dispersed, which is already banished out of their Country? Restore to the Jews a state, which the Creators Christ may find, and then look for another Messiah. He doth also prove it by another Argument taken from the things that happened at the Death of Christ, related by the Evangelist, Matth. 27.45.51. Behold (says he) all the Elements are moved, Ecce elementa concutiuntur, quia Dominus ipsorum patiebatur. Caeterum adversario laeso, coelum luminibus floruisset, magis Sol radiis insultasset, magis dies stetisset, libenter spectans in patibulo pendentem Christum Marcionis. Contr. Marc. l. 4. because their Lord suffered. But if it had been his Adversary that had suffered, Heaven would have flourished with Lights, the Sun would rather have insulted with his Beams, the Day would rather have stood at a stay, as willing to behold Martions Christ hanging on the Cross. Hear also, how Athanasius argues the case: They (says he) that see the Works of the Messiah done by Christ, Qui vident opera Messiae per Christum patrata, illum tamen Messiam promissum fuisse negant, simile quiddam faciunt, acsi quis terram quidem à Sole illuminatam videat, tamen terrae illuminatorem non videat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quid autem ille, qui apud ipsos in expectatione erat, cum veniret, facere debuit? Vocare Gentes? at jam vocatae sunt: Facere, ut cessarent Rex, Prophetae, Visio? at jam facta sunt: Idolorum superstitionem refutare? at jam refutata sunt: Mortem abolere? at jam abolita est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quid ergo factum non est, quod oportuit Christum facere? aut quid restat, quod non sit impletum? To. 1. de Incarn. Verbi. and yet deny him to be the promised Messiah, do, as if a man should see the Earth enlightened by the Sun, and yet not see the Sun the Enlightner of the Earth. And what was he to do, who was expected by them to come as the Messiah, when he shall come? To call the Gentiles? but they are already called: To cause that the King, the Prophets, and the Vision should cease? but they are already made to cease: To cast away the superstition of Idols? but it's already cast away: To abolish Death? but it's already abolished. What therefore is not done, which it behoved Christ to do? What remains yet to do, which is not done? Much more might I add in this kind; but this, which I have said, may very well suffice to prove it against all gainsayers, That Christ is the Messiah foretold by the Prophets. Oh than the fearful blindness of the Jews, yea, wilful blindness! Rom. 3.2 They had the Oracles of God committed to them, even the Books of the Old Testament, in which are contained many Types and many Prophecies of Christ; all which are in him fulfilled, and yet they see not (namely, because they will not see) this Christ to be the Messiah foretold by the Prophets: and who is so blind as he that wilfully shuts his eyes? and so it happens to them, Isai. 6.10 that seeing, they see not, and hearing, they hear not, neither do they understand, according to that Prophecy: and hence issue all those acts of unkindness against our blessed Saviour: He came to his own, and his own received him not: John 1 11 Acts 3.15 Matth. 27 1 Cor. 2.8 they killed the Prince of Life: they preferred Barrabas before him: they crucified the Lord of Glory: they sent that message after him, We will not have this man to reign over us: Luke 19 Oh unspeakable senslessness! hear how guilty they are: Saint Ambrose compares them with the Centurion, preferring him before them: The Centurion (says he) doth acknowledge Christ, a stranger; Centurio agnoscit alienum: Levita non recognoscit suum. Gentilis veneratur, Judaeus' abjurat. To. 4. de interpell. l. 1. cap. 5. the Priest acknowledges not Christ, being one of his own: A Gentile worships him, the Jew abjures him. The same Father elsewhere compares them with the Thief on the Cross, preferring him before them: Latro Christum in suppliciis agnovit suis, quem isti in beneficiis non agnoverunt. In Psa. 40. The Thief (says he) acknowledged Christ in his Evils which he suffered; they acknowledged not Christ in the Benefits which they received from him. Hear Saint Austin setting out the wilful blindness of the Jews in this respect: The Jews (says he) hold the Law, they hold the Prophets, they read all, they sing all; Tenent Judaei Legem, tenent Prophetas, legunt omnia, cantant omnia, Prophetarum lumen ibi non vident, qui est Jesus Christus. To. 8. in Psa. 59 but they see not there the Light of the Prophets, which is Jesus Christ. The same Father elsewhere compares them with the Wisemen, preferring the Wise men before the Jews. Magorum illuminatio magnum testimonium extitit Judaeorum caecitatis. In terra eorum isti requirebant eum, quem illi in sua non agnoscebant. Apud eos isti infantem invenerunt, quem illi apud se negaverunt. In his terris isti peregrini puerum Christum nondum verba promentem adoraverunt, ubi cives illi juvenem miracula facientem crucifixere: quasi plus fuerit videre novam stellam in ejus nativitate fulgentem, quam Solem ejus in morte lugentem. To. 10. de Temp. Ser. 30. The enlightening of the Wisemen (says he) is a clear argument of the blindness of the Jews. They in the Jews Country sought him, whom these acknowledged not in their own Country: They found the Infant among them, whom these denied among themselves. In this Country they, being strangers, worshipped Christ, being a Child, not yet speaking a word, where these Natives crucified him, being a young man, and working Miracles: as if it were more, to see a new Star shining in his Birth, then to see the Sun mourning at his Death. Saint Chrysostom also compares them with the Ninevites, Illi quidem Barbari; high autem Judaei: high prophetica doctrina instituti fuerant: illi ne fando quidem divina Oracula audiverant. Ad illos Servus, ad hos Dominus venit: & ille quidem excidium urbis denunciabat; his autem regnum coelorum evangelizabat: Ninevitis autem credentibus, Judaei non crediderunt. To. 2. Ser. count. Ignavia. whom he prefers before the Jews. Those (says he) were Barbarians, these were Jews: and these were instructed in the Doctrine of the Prophets: those had not so much as heard the report of the Divine Oracles: And to them a Servant, to these the Lord came: and the Servant threatened the downfall of the City; but the Lord brought to these the joyful Tidings of the Kingdom of Heaven: and yet, whereas the Ninevites believed, the jews did not believe. Elsewhere also the same Father compares the jews with the Samaritans, in this respect preferring the Samaritans before them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Samaritani quidem, mulieris testimonio fide adhibita, nullo signo confirmati, Christo obviam fiunt, rogant, ut apud ipsos moretur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Judaei autem, tot miraculis admoniti, non modo non retinent, sed & expellere conantur. Eorum autem gratia in mundum venit, ipsi tamen expulerunt; high, ut maneat, petunt. In Joan. Hom. 34. The Samaritans indeed (says he) giving credit to the testimony of the Woman, not confirmed by any Miracle, go out to meet Christ, and desire him to abide with them. But the jews, warned by so many Miracles, not only keep him not, but also strive to drive him away. And he came for their sakes into the World, yet they drive him out; but these beseech him to abide with them. Oh the fearful blindness and horrid ingratitude of the Jewish Nation! Who shall not wonder at the grievous Evils that have befallen them? Who shall accuse God of injustice for this? 1 Thes. 2. The Wrath of God (says the Apostle) is come upon them to the utmost: and yet we have cause to subscribe to that Confession of the Psalmist, Righteous art thou, O Lord, Psa. 119.137 and just are thy judgements. But let us pity the Jews: They are our elder Sister; how can we see them enwrapped in such misery, and not commiserate their condition? for, though they themselves are mute, and say nothing, yet their case seems to cry out, as he did in his distresses, Job 19.21 Have pity upon me, have pity upon me, O my Friends. And, if they so well like of their present condition, as to think, that they need no pity, we may say to them, as Saint Bernard writes to one; If ye think that ye need not pity, Si tibi minime videreris dolendus, ideo magis dolendus. Epist. 151. ye are the more to be pitied. Though therefore they should in scorn laugh at our pity, yet let us not fail to pity them: for so, if we have any sense of humanity, we can pity and weep over a Friend, labouring under Frenzy or Madness, though he, as senseless of his distemper, laughs and sings, and shouts, and skips about. But let not our pity be idle, but operative, showing itself by serious endeavours for their Conversion to Christ. To that end (having occasion to deal with them, or to converse among them) let us look to our Conversation, 1 Pet. 2.12 that we do not in any kind cast a stumbling block before them, but make it honest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beautiful, that we may thereby draw them to a love and liking of our Profession; that whereas they speak evil of us, as of evil doers, they may glorify God, and Christ, in the day of their Visitation. And let us all pray for their Conversion; pray we, that God would pour upon the House of David, ●●ch. 12.10 and the Inhabitants of jerusalem, the Spirit of Grace and of Supplication, that they may look on him whom they have pierced, and mourn for him, as one mourneth for his only Son, and be in bitterness for him, as one is in bitterness for his firstborn. It's an excellent saying that Beza makes to Christ: Lord Jesus, thou dost justly avenge the contempt of thee, Domine Jesus, tu quidem juste ulcisceris tui contemptum, & dignus est ingratus ille populus, in quem severissime animadvertas; sed, Domine, memineris foederis tui, & miseros respice propter nomen tuum. In Rom. 11.18. and this unthankful people is worthy to be punished with all severity; but, Lord, remember thy Covenant, and look upon those miserable people for thy Namesake. And, for our own parts, let us be highly thankful to God for the Light that shines upon us, whereby, by comparing together the Types and Prophecies of the Messiah in the Old Testament, and the accomplishments of them all in Christ in the New Testament, we may be able to see, and to be confirmed in this Truth, That Christ is the true Messiah: How great is this Favour of God unto us? especially, if we consider the fearful Blindness in which that People is, whom, in the Old Testament, Amos 3.2 God alone knew of all the Families of the Earth: That they should now be under a worse, than Egyptian Darkness; and we, who were once Darkness, Eph. 5.8 made Light in the Lord: who can sufficiently wonder at this? But let the issue of this be a care to walk in this Light, to acknowledge Christ to be the Messiah, and to carry ourselves to him, as such. And here it will be useful, briefly to give an account of this word Messiah. It's the same with the word Christ; as the notation of the words show: Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; both which words signify 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 Zion: 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 foretells 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, etc. And so in the New Testament Saint Paul calls him the High Priest of our Profession. Hebr. 3.1 He is furnished with Gifts, fitting him for the execution of these Offices: Psalm 45.7 God thy God (says the Psalmist) hath anointed thee with the Oil 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 Unction from that Holy One. And this implies, both that He hath made us Kings and Priests, Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.9 Judas 20 a Royal or Kingly Priesthood, yea, and Prophets also, to edify 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 honour and serve God, and to be useful one to another: John 1.16 so says the Evangelist, Of his fullness 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 ourselves 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 ourselves to his Punishments, receive we his Ambassadors, and their Embassies; pay the Taxes and Impositions that he lays upon us; defend we his Honour, though with never so much hazard and prejudice to ourselves: count we it our Honour to serve him, though in never so low a kind 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 Practice. Matth. 17.5. This is my beloved Son, hear him, says God from Heaven at his Transfiguration: And Moses, Unto him shall ye hearken. Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking, Whosoever will not hearken 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 Cross. 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, says 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, looks 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 himself 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, says our Saviour, Joh. 16.34 Eph. 5.20 he will give it you. Giving thanks to God and the Father, says 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 only Mediator of Redemption, but the Saints are mediators of intercession. But hear we what St. Paul says, Rom. 8.34 Christ is set on his father's 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, says 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 more in favour with God than we can hope to be. But then, what shall we need to look to any other besides Christ? for, as St. Ambrose says well, Who is dearer to the Father, Quis charior Patri filio? de quo ipse Pater dixit, Hic est filius meus dilectus, in quo mihi complacitum est. In Rom. 1. than the Son, of whom the Father himself says, This is my beloved Son in whom I am well pleased? Who will make use of the mediation of any Courtier to the King, when he hath the King's dearest Son to intercede for him? He is fully and richest furnished in his humane nature with all gifts, by which he is fitted for the execution of his threefold Office: what then should hinder, but that we should fully rest upon his mediation? upon his Kingly power, to defend us against all enemies? upon him, as a Prophet, to instruct us in all things needful to be known, believed, and done, to salvation? upon him, as a Priest, by his death on the Cross, to obtain pardon of sins, reconciliation and peace with God, and finally everlasting salvation; and by virtue of his intercession at his Father's right hand, to speed in our prayers, and to be accepted in our praises and thanksgivings, and in all acts of Holiness and Righteousness, and Charity, which in obedience to his command we endeavour to perform? But further in this name Messiah or Christ, it's implied, (as we have heard) that he hath made us Kings and Priests, and Prophets; let us therefore walk as such; let us carry ourselves as Kings, not giving way to our lusts, but labouring to subdue them; as Kings strive to subdue Rebels rising against them, Mortify, says the Apostle, your members on the earth. Col. 3 5 1 Pet. 2.5 Psal. 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal. 51.17 Let us behave ourselves, as Priests, offering up spiritual Sacrifices, the Sacrifice of Prayer, the Sacrifice of Praise, the Sacrifice of Alms, the Sacrifice of our Bodies, the Sacrifice of a broken and contrite Spirit. What becomes Christians better, being spiritual Priests, then to offer up these spiritual Sacrifices daily? finally, let us do the works of Prophets, Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Judas Ver. 20 teaching and admonishing one another, considering one another to provoke to love and good works, exhorting one another daily, comforting one another, and in general, Edifying one another in our most holy faith. Finally, As hath been said, in this name Messiah or Christ, it's implied, that from him grace is conveyed unto every member of the Church, rendering them able to serve and honour God and to be useful to others: Let us therefore, wanting grace in any kind or measure, seek to Christ for it, and by an act of faith draw from his fullness grace for grace. Having grace in any kind or degree, let us be humble, not arrogating any praise to ourselves for it, but giving the glory of it to Christ, from whom we have received it, and saying with the Psalmist, Not to us, Lord, not to us, Psal. 115.1 but to thy name give the glory. And finally, having received from Christ, whatsoever grace we have, in whatsoever proportion it be; let us employ it to the advantage of Christ's honour, by using it to the benefit of others: for there is reason that what we receive from Christ, we should use it to his honour, from whom we have received it, and answer his expectation in the use of it: now what his expectation is, 1 Cor. 12.7 the Apostle tells us, saying, That the manifestation of the Spirit is given to every one to profit withal. And thus using the grace, which is given us, we shall provide for the honour of Christ, while we shall give them occasion to bless Christ, that hath given such gifts unto men. And now shall Christ say to us at that great day, Matth. 25. Well done good and faithful servant. PARALLELS. LIB. II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types, by which he was foreshadowed in the Old Testament. I shall now, in this Book, present you with the Parallels between him, and those other Resemblances, by which he is set forth in the Old or in the New Testament: And, in laying them down, I shall not stand upon any accurate Division, but only observe the Alphabetical Order. Christ compared with Bread and Wine. Thus doth our Saviour set forth himself, and that in regard of his flesh and blood: for so he says plainly, I am the Bread of Life: and then he adds, John 6.35, 48 The Bread that I will give, is my flesh, John 6.51 which I will give for the Life of the World. And therefore in the first Institution of the blessed Eucharist, Our blessed Saviour took Bread, Matth. 26.26 and said of it, This is my Body: Not that it was properly his Body, for there is a vast difference between them; nor that it was by Transubstantiation changed into his Body; for even when it comes to the act of eating, it remains still Bread: but the word [is] is as much as it signifies. And so Tertullian expounds the words: Christ (says he) taking Bread, Christus acceptum panem, & distributum Discipulis suis, corpus suum illum fecit, dicendo, Hoc est corpus meum, i. e. figura corporis mei. Contr. Marc. l. 4. Haec oblatio figura est corporis & sanguinis Christi. De Sacra. l. 4. c. 5. Non dubitavit Dominus, dicere, Hoc est corpus meum, cum signum daret corporis sui. Tom. 6. contr. Adimant. c. 12. and distributing it to his Disciples, made it his Body, saying, his is my Body, that is, a figure of my Body. And so Saint Ambrose: This Oblation (says he) is a figure of the Body and Blood of Christ. And so Saint Austin: The Lord did not doubt to say, This is my Body, when he gave the sign of his Body. And this was in regard of the excellent harmony between the Body of Christ and Bread, between the Blood of Christ and Wine, which ye may see in sundry Particulars. I. In some common Things: As, 1. Bread and Wine are necessary things; there is no living without them: we are taught to pray for Bread, as the staff of our lives: All Bread and no Drink, or all Drink and no Bread, were either of them unkindly. Hear we what the Psalmist says; Wine to cheer the heart of man, Psalm 104.15 and Bread to strengthen man's heart. All the Wealth of the World would do a man small pleasure, if he were debarred of the use of either or both of these. So the Body and Blood of Christ are of absolute necessity to a Christian: there is no possibility of living eternally without these. It is most true, that our Saviour says; If any man eats of this Bread, john 6.51 he shall live for ever: and it's no less true of drinking his Blood: but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation; so that without them, perishing is unavoidable. john 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 daily suit, Give us this day our daily Bread: Matth. 6 so there is a daily and continual necessity of Christ, that we should feed upon his Body, and drink his Blood, and apply unto ourselves the Merits of his Death: For both it's true, There is no man that lives, and sins not; 2 Chro. 6.36 jam. 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 daily need of Christ, and the Merits of his Death to be applied 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 trodden, and pressed, 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, etc. He was bruised, etc. 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 extreme 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 Father's 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 u●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 Heartblood 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 says 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, etc. Vers. 51 if any man eats 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 alleys hunger, so the body of Christ eaten by faith allays the hunger of the soul: Joh. 6.35. He that comes to me, says Christ, shall never hunger: which is so to be understood, as Rollock well explains 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, than we shall receive it, according to that of our Saviour, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. 2. The analogy between wine and the blood of Christ. 1. Wine, as other liquor, hath a power to assuage natural thirst, so the blood of Christ, drank by faith the thirst of the soul. Psal. 104. 2. Wine cheers and comforts a man, that is ready to droop through faintness and weakness: 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 says, Heb. 9.22. without blood there is no remission: but it's no less true, 1 Joh. 1.7 that St. John says, the blood of Christ, shed upon the cross 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 man, nor cast him into prison for it; his friend and surety having already discharged it. And now how shall not this blood of Christ shed for us, (it being that, by which we obtain remission) comfort and cheer the soul? for so we see that God, giving the Prophet a commission to comfort his people, Isa. 40.1. Vers. 2. instructs him also, by what argument to comfort them, Say unto Jerusalem, her iniquity is pardoned. And so our Saviour by the same argument, Son, Matth. 9.2. be of good cheer, Thy sins are forgiven thee. 3. Wine takes coldness from the body, and heats and warms it, so the blood of Christ drunk by faith, is a notable mean to take away the coldness of love to God and to our brethren, and to make our love to both more fervent: for, when we consider the great and ardent love of God to us, giving his Son to die and shed his blood for us, and of Christ actually and voluntarily dying and shedding his blood for our benefit, how can it do other, then increase the heat of our love to God, and to our brethren for his sake? for it's most true that our Saviour says, Joh. 15.13. Greater love hath no man then this, that a man lay down his life for his friend. And now, if we have any spark of ingenuity, how can it be, but that we shall thus argue? If God, if Christ, hath showed such fervent love to me, as to think nothing, no, not his only begotten Son, too good to give to us and for us, what can I do less, then return fervent love to God and to Christ? what shall I think too good for God, and for Christ? what shall I think too much or too hard to do or to suffer for them? for, as the Apostle argues, We love him, because he loved us first; 1 Joh. 4.19. so the serious thought of the fervency of the love of Christ, shedding his blood for us, cannot but stir us up to fervency of love unto God, and to Christ. And so for love to our brethren: If God, says the Apostle, hath so loved us, 1 Joh. 4.11. we ought also to love one another: And, if God, if Christ hath born to us such a fervent love, we ought also to love one another fervently. 1 Pet. 1.22. 4. Wine quickens the body, and makes it active, so the blood of Christ, being received by faith, quickens us to all good works: Christ's shedding of his blood for us, is (as hath been said) a singular fruit and evidence of Christ's love unto us: and now we hear, what the Apostle says, The love of Christ constrains us. 2 Cor. 5.14. Believing therefore that our dear Saviour hath, out of his immense love to us, shed his precious blood for us, how shall it not make us active in all good works? how shall not our hearts hereby be so enlarged, as to make us run the way of God's commandments, readily performing all duties, which God requires of us? 5. Wine makes men bold and courageous: In praelia trudit in ermes. Horat. The Poet will tell us, that it will thrust a man into the war, even naked and without arms: and there are some, who being to perform some Scholastical exercise, to embolden themselves, have taken a cup or two of wine. Of this use is the blood of Christ in spiritual respects: namely, being received by faith, it hath a power to make us secure and confident in respect of God, and bold in confession before men. Nor is there cause to wonder, that it is thus useful: how shall it not be a just ground of holy security towards God, to know, that (though by our sins we have incurred Gods just displeasure, and for them, might justly expect the dreadful effects of it, yet) Christ hath by his blood made an atonement for us, having thereby fully satisfied his infinite Justice infinitely offended by our sins? and how shall not the sense of Christ's love to us in shedding his blood for us, make us bold to confess his name before men, choosing rather to expose ourselves to any hardship, to the extremest torments, that the malice of men or devils can inflict upon us, then through cowardice and faintheartedness to betray the cause of Christ? This, this it was, that led those triumphant Martyrs, under the Heathen or Arrian Emperors, and under That man of Sin, through all their torments with so much courage and resolution, that, Stetere torti torquentibus fortiores. Cypr. epist. as it is in St. Cyprian, In their torments they stood with more courage, than their tormentors: they thought they could never suffer too much, for his honour, that had shed his blood for their salvation. Meditate we of the great love of God unto us, giving us his Son, his flesh and blood, to be spiritual nourishment to our souls, to nourish us unto everlasting life: what nourishment is comparable to this? how then shall this love be paralleled? we had perished for ever, had not God provided such nourishment for us. See the great and transcendent love of our dear Saviour, in that for our good, namely, to be such fit spiritual nourishment for our souls, he did voluntarily submit him to be so humbled, to be incarnate, to be despised, yea, to die, and that such a death, so painful, so shameful, so accursed, and that for us rebels and enemies to make us his friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Oh depth! well might St. Paul call it a love passing knowledge: Eph. 3.18, 19 and an height, length, depth, and breadth: such as Zophar the Naamathite speaks of (speaking of the knowledge of God) higher than heaven, deeper than hell, Job 11.8.9 longer than the earth, broader than the sea. Well may we be ravished with the thought of it. Let us seek for Christ: Cry we out as they, Lord, give us evermore of this bread, Joh. 6.34 but we shall not need to seek far for him: he is offered unto us in the Word and Sacraments; let us wait upon God in the use of these ordinances, and bring hungering and thirsting desires after him, and so we shall be sure to have our desires satisfied: Christ himself hath given us assurance in this respect, Matth. 5.6. Blessed (says he) are they that hunger and thirst after righteousness, for they shall be satisfied. We shall not need many words to persuade an hungry soul to accept of bread when it's offered, or a thirsty soul of drink: why should we need to use so many words to persuade men to accept of Christ? for he is food of transcendent excellency, not for the body, but for the soul: and hear what our Saviour says, Joh. 6.49, 50 Your Fathers did eat Manna in the Wilderness and are dead: but this is the bread which came down from heaven, that a man may eat thereof and not die: yea, he adds, he that eats of this bread, Vers. 51. shall live for ever. Oh therefore receive this food, and feed upon it: but what is this? our Saviour's carnal hearers could object, Vers. 52. how can this man give us his flesh to eat? But St. Austin well clears this doubt. To eat Christ, Credere est manducare: ut quid paras dentem & ventrem? crede & manducasti. To. 9 in Joan. Evang. tract. 25. is to believe in Christ (says he) why dost thou prepare thy teeth, and thy stomach? believe and thou hast fed on him. Finally, hence see how it comes to pass, that we labour under so many defects, and how we may cure them: whence comes it that even godly men many times are so uncomfortable and disconsolate? whence is it that our love to God and our brethren is so cold? whence is it that we are so indisposed to duties of obedience? whence is it that we are so fearful and faint-hearted, so afraid to confess Christ before men, especially in times of danger and persecution? It is not, that God hath been wanting to us in these respects: for he hath given us his own Son to shed his blood for us, thereby to obtain for us remission of sins and reconciliation with God, wherein he hath given us a lively evidence of his unspeakable love to us: and this as I have showed before, is of sufficient force to fence us against all these defects; The fault is therefore in ourselves, because having the remedy in our hands we make not use of it, we do not by faith drink of this wine, the blood of Christ, we do not stir up the act of our faith, to believe, that Christ shed his precious blood for us, we do not seriously and frequently upon all occasions meditate of his love to us manifested herein. And now, seeing the cause of these defects, we may see the course how to cure them; let us not fail to take this course: find we ourselves disconsolate and uncomfortable? let us apprehend the blood of Christ shed for us, and now we shall see cause to be comforted, in assurance that God's justice is infinitely satisfied, and pardon of sins procured for us; how shall not this enable us to walk comfortably? for the Psalmist can tell us, Psal 32.1. that the man is blessed, whose iniquities are forgiven: and what hath power to comfort us, if not to know, that our estate is blessed? find we our love to God and to our brethren cold? let us remember the fervency of that love, which God and Christ bear to us, and now we shall see, that nothing is more agreeable to sound reason, then that we should answer the fervency of the love of God and of Christ to us with fervent love to God, and to our brethren for their sake? find we ourselves heavy and indisposed to duties of obedience? let us quicken ourselves to the performace of them by a serious consideration of the great love, which Christ hath showed to us, not thinking it too much to shed his blood, as a price of our redemption. Finally, do we find ourselves fearful and timorous, afraid to suffer afflictions for the cause of Christ, and in that respect, afraid to confess Christ before men, when danger attends it? let us have recourse to this remedy: look we at our blessed Saviour suffering all kinds of indignities, and at last laying down his life, and shedding his precious blood for us: think we, What are we in comparison of Christ? if the Lord hath done this for his servants, yea for his enemies, why should we think much to suffer any thing for him? CHAP. II. Christ and a branch. WE see Christ often, in the old Testament, set out by this name, so speaks the Prophet Jeremiah. Behold the days come, says the Lord, Jer. 23.5 jer. 33.15. that I will raise up unto David a righteous Branch. And elsewhere, In those days will I cause the branch of righteousness to grow up unto David. Zechar. 3.8 So the Prophet Zechariah doth bring in God promising, Zechar. 6.12 I will bring forth my servant the Branch. And elsewhere, Behold the man whose name is the Branch. The Septuagint, In Zach. 3.8. as Pemble observes, renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there uses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so R●bera would have that place, Luk. 1.78. (where Christ is called the dayspring) to allude to that translation: but the word (says he) properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Christ, says he, is so called, because out of the dry and with red stock of David's family, he sprang forth on a sudden, as a branch or science out of a dry tree. Though that family (says he) was now obscure, and all the glorious branches were cut off, yet a remainder there was, and sap enough therein, which in due time should sprout forth into this most glorious, and the last and greatest ornament of That Kingly Family: or, as Winckl man observes, Germane dicitur, quia ipse ex Maria Virgin, tanquam surculus, germinavit, & Ecclesia ejus etiam sub cruce germinat. In Zechar. 3.8. Because Christ as a Branch, sprung out from the Virgin Mary, and his Church grows up even under the Cross. Hence we may learn. 1. That Christ is a true man; for its certain, that homo hominem generat: A man begets a man: the Father and the Son are both of the same nature. But David was a man; and from David did Christ issue: and therefore he is oft in the Gospels called the Son of David; Matth. 1.1. and by the Prophets the name of David is given to him, Ezek. 34.24. as in that saying, I the Lord will be their God, and my servant David a Prince among them. Act. 13.23. And so St. Paul says expressly of David: Of this man's seed hath God raised up to Israel a Saviour Jesus: therefore he is true man. 2. See here the power of God, in most unlikely times, and by most unlikely and improbable means, to bring his Purposes and Promises to pass: Behold this famous Branch, our Lord Jesus Christ, is raised up to David, when that Royal Family was most obscured, and that by means of a poor Virgin. So, when the state of the Jewish Nation was brought so low, that they seemed to be, as so many dry bones in a valley, and that they could say, Our bones are dried, Ezek. 37.11 our Hope is lost, and we are cut off for our part; then God undertakes to open their Graves, Verse 12 and to cause them to come up out of their Graves, and to bring them into the Land of Israel. Be not then disheartened, when ye see the state of the Church hopeless, and the Recovery of the Church to her pristine Glory almost impossible: know, That though with men it may be impossible, Matth. 19.26 yet with God all things are possible. Nothing hinders this great Work, but our Sins intervening: God's Hand is not shortened, that it cannot help, says the Prophet; Isai. 59.1, 2 but your sins have separated between God and you. It is an excellent passage of Saint Chrysostom to this purpose: As the Refiner of Gold (says he) casting Gold into the Fine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicue in conflatoriam fornacem aurifex aurum injiciens, tamdiu sinit illud ab igne examinari, quousque purius viderit: Ita & Deus tamdiu hominum animas malis probari permittit, quousque purae fiant, & splendidae. To. 5. Ser. in Paralytic. etc. continues the Fire so long, till he sees it come forth more pure. So God doth so long suffer the Souls of men to lie under Evils, till they be pure and bright. If Evils than continue, thank we ourselves, that we have not profited by the Cross, under which we have lain: Let us but repent of our sins, and we shall find God propitious to us, easing us of our pressures, Isai. 10.12 and rendering to our Enemies the fruit of their stout Hearts. Christ and Christians. The Scripture takes knowledge of an Agreement between them in many Particulars, but of a Distance between them in many more. 1. Christ is the Son of God, and we are the Sons of God: John 20.17 I go (says our Saviour) to my Father, and your Father. Matth. 11.25 Christ calls God his Father: Father (says he) I thank thee, that thou hast hid, etc. and he teaches us to say, Matth: 6.9 Our Father, which art in Heaven. Nathaneel can confess, John 1.49 Mat. 3.17. and 15.5 Thou art the Son of God: yea, the Father from Heaven gives this Testimony of him, This is my beloved Son: and of Christians the Evangelist says, To as many as received him, john 1.12 he gave power to be called the Sons of God, even to as many as believe in his Name. And Saint Paul, Ye are all the Children of God through Faith in Christ Jesus. Gal. 3.26 2. Hebr. 1.2 Rom. 8.17 Christ is said to be the Heir of all things: and the Apostle affirms us to be Coheirs with Christ: and therefore the same Apostle can give us this assurance, All things are yours. 1 Cor. 3 21 3. Christ was, and is at once, King, Priest, and Prophet of the Church; and all godly Christians are Kings to rule over their Passions, and Priests to offer up to God Spiritual Sacrifices, 1 Pet. 2.5, 9 Rev. 1.6 and Prophets to instruct and edify one another. Acts 10.38 Psalm 45.7 Luke 2.9, 13 Matth. 4.11 Luke 22.43 Matth. 28.2 Acts 1.10 Matth. 25.31 Heb. 1.14 Psalm 34.7 Luke 16.22 4. Christ was anointed with the Holy Ghost: and we are also Partakers of the same Unction. 5. Christ had the Angel's ministering unto him, at his Birth, at his Combat with the Devil, in his Agony in the Garden, at his Resurrection, at his Ascension, and so shall have at his Return to Judgement. And we have the Angel's ministering unto us, in our Life, and at our Death. 6. It's said of Christ, Heb. 2.10 Luke 24.26 The Prince of our Salvation was made perfect through Suffering; and that he ought to suffer, and so to enter into Glory: And so of us it is said, That through many Afflictions we must enter into the Kingdom of Heaven. Acts 14.22 7. As Christ dying, risen again; so we dying, shall rise again: The Apostle takes notice of this; 1 Thes. 4.14 If we believe (says he) that Jesus dying rose again, even so them also that sleep in Jesus, shall God bring with him. 8. Rev. 3.21 As Christ overcoming sat with his Father in his Throne; so we overcoming shall sit with Christ in his Throne. Thus there is an Agreement between Christ and Christians: but there is also a vast difference between him and them. 1. He is the Son of God, and we are the Children of God: but here is a vast disproportion between him and us: He, as God, is the Son of God by Eternal Generation; and so God himself says, Thou art my Son, Psalm 2.7 this day have I begotten thee. And Christ-Man is the Son of God by virtue of the Hypostatical Union: for God and Man making one Person in Christ, if Christ-God be the Son of God, Christ-Man must be so no less by virtue of the communication of properties; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. 3. of which Theodoret says, The things that are proper to each Nature severally, are made common to the whole Person, by reason of the Unity of Person. But Christ-Man is also the Son of God, by reason of his extraordinary Conception of the Holy Ghost: so the Angel makes the inference in his speech to the blessed Virgin: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee; therefore that holy thing that shall be born of thee, Luke 1.35 shall be called the Son of God. Thus was and is Christ the Son of God. But we are the Sons of God, by the Grace of Adoption, and that through Christ: as the Apostle says, Eph. 1.5 Being predestinated to the Adoption of Children by Jesus Christ: And by the Grace of Regeneration; as the Evangelist, having said, That Believers are the Children of God, John 1.12, 13 adds, Being born, not of blood, etc. but of God: So that Christ was the Son of God from all Eternity; we become the Sons of God in Time: He was never other than the Son of God; but time was, Joh. 8.44 when we were of our father the Devil, as our Saviour says of the wicked Jews, Eph. 2.3 and Children of Wrath, says Saint Paul: He was the Son of God at the first hand, john 20.17 and then we through him; as our Saviour intimates, in that he says, My Father, and your Father; first mine, and then yours. 2. The like we may say of the next Particular: Christ is the Heir, and we are Coheirs with him: but he first, and we through him, and by his means. 3. Christ is King, Priest, and Prophet: so are we, but in a great difference: He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 19.16 & 1.5 that Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Priest: That King, even the King of Kings, and the Lord of Lords, and the Prince of the Kings of the Earth: That Prophet (the Honour, John 1.21 which Saint John Baptist would not take to himself) even the Lord of the Prophets: Heb. 3.1 That Priest, The High Priest of our Profession, whose excellency in this respect hath been already showed in the Parallel between Christ and the High Priest of the Old Testament: Lib. I We in all respects are so far below him, that we are not worthy to be named the same day with him: and for this, That we are Kings, Priests, and Prophets, we are beholden to him, Rev. 1.6 who hath made us Kings and Priests to God his Father. 4. Christ was anointed, and we are anointed: but here is a vast difference: He at the first hand, we through him: 1 John 2.20 We have an Unction (says the Apostle) from the holy one; as the holy oil was poured 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 says the holy Baptist, hath not given him the Spirit by measure: but to us, says 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 Prophecy, Joel, 2 28. to this purpose. He said not, I will power out my Spirit, but of my Spirit: for we cannot receive the fullness 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 poured 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 wisdom 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 Centre. And afterwards in the same place, alluding to, Joh. 1.16. He, says the Father, that is Christ, received the fullness, but we of his fullness. 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 pouring them out upon all: which being poured out, he still remains 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 shows, speaking in his own person. But, what I have is by participation, for I have Received it of another (says 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 ministered 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 say 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 die, though we would not. He by his Death destroyed Death: We, by his Death, are freed from Death. Lastly, though Brethren die for Brethren, yet never any Martyr's blood was shed for the Remission of their brethren's 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 fallen 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 risen 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 corruption: This difference the Apostle notes between Christ and David: Act. 13.36, 37 David, having served his generation, says he, after the will of God, fell asleep and was laid to his Fathers, and saw corruption: but he, whom God raised again, saw no corruption. St. Austin observes this difference between Christ and all Christians in general. His flesh, namely Christ's, Illius caro non vidit corruptionem, nostra post corruptionem in fix seculi induet incorruptionem. In Joan. Evang. tract. 84. saw no corruption, our flesh, after it hath been corrupted, shall put on incorruption. And again, Christ risen by his own power: for so he says, Destroy this Temple, Joh. 2.19 and in three days I will raise it up: And this he spoke, Ver. 21. says the Evangelist, of the Temple of his body. But our bodies shall be raised by the power of Christ, and by virtue of the union that is between Christ and us: And therefore the Apostle ascribes this great work to Christ, who, says the Apostle, shall change our vile bodies, Phil. 3.21 and make them like unto his glori us body. Gregory the great puts both these together: Christ, says he, was not raised, as others are: Non, ut reliqui, suscitatus est Christus: nostra enim resurrectio in finem seculi dilata est, illius autem die tertio celebratur. Nos per illum resurgimus, ipse autem per se. In Job l. 24. c. 2. for our resurrection is deferred until the end of the world: Christ risen on the third day: we shall be raised by Christ, he risen by his own power. 8. As for the last resemblance between Christ and us: It's true, Christ overcoming, sat with his father on his throne: and we, overcoming, shall sit with Christ on his Throne: but yet here is a great distance: The victory of Christ over his and our enemies is of himself, by his own power: but our victory is of God through Christ, We are more than conquerors, Rom. 8.37 says the Apostle, through him, that hath loved us. And, Blessed be God, 1 Cor. 15.57 that hath given us the victory through our Lord Jesus Christ: And the exaltation of Christ (it agreeing to Christ in regard of his humane nature) is of Christ himself together with the Father and the Holy Ghost according to that known saying. The works of the Trinity, towards the creature, are undivided; Opera Trinitatis ad extra sunt indivisa, unitas essentiae cooperatio Elohim. As there is one essence common to them all, so there is a coworking of the three Persons. But our Exaltation is from Christ, as the Author of it. To him that overcomes, will I give to sit with me, etc. And, Rev. 3.21 Rev. 2.10 Be thou faithful to the death and I will give thee the crown of life. So that upon all these Particulars its plain, That it's not without cause that the Church says of her Husband, My well-beloved is white and ruddy, Cant. 5.10 the chiefest among ten thousand: upon which place Gregory the Great glosses well. Candidus & rubicundus quia nullum omnino peccatum faciens, justitiae pulchritudinem ex integro tenuit; & tamen, tanquam peccator esset, ad mortis passionem accessit. Ex millibus electus est, quia ex totius generis humani massa nullus sine peccato reperitur: ipse autem non solum sine peccato fuit, sed & peccatores sua justitia & sanguine redemit. To. 2. in Cant. 5.10. White and ruddy, because, having committed no sin, he kept the beauty of Righteousness entire; and yet, as if he had been a sinner, he came to the suffering of Death. The chiefest among ten thousand, because, of all the whole mass of Mankind, there is none found without sin; but he, not only was without sin, but also redeemed sinners by his Righteousness and Blood. And it's an excellent passage that the same Father hath: Wisdom [that is, Lumen Sapientia: Joh. 8.12. Ego sum lux mundi. Lumen & servi sapientiae appellari solent: Eph. 5.8. Est is lux in Domino: Sed ille lumen illuminans: Joan. 1.9. Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum: isti autem lumen illuminatum. In Job, lib. 19 cap. 33. & 35. Nos etsi sancti efficimur, non tamen sancti nascimur, quia ipsa naturae corruptibilis conditione constringimur, & cum Propheta dicamus, Psal. 51.5. Ecce in iniquitatibus conceptus sum, & in peccato concepit me mater mea. Christus autem solus veraciter sanctus natus est, qui, ut ipsam naturae corruptibilis conditionem vinceret, ex commixtione carnalis copulae conceptus non est. Christ] is Light: Joh. 8.12. I am the Light of the World: And the Servants of Wisdom use to be called Light: Eph. 5.8. Now ye are Light in the Lord: but he is the enlightening Light: Joh. 1.9. That was the true Light that lightens every man that comes into the World: but they are enlightened Light. And afterwards: ' Though (says he) we are made holy, yet we are not born holy; for we are all bound together in the condition of corrupted Nature, and may say with the Prophet, Psa. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. But Christ alone was born truly holy; who, that he might overcome the condition of corrupt Nature, was not conceived by carnal copulation, but by the Holy Ghost. I shall add but one thing more, a passage out of Saint Chrysostom, his gloss upon those words, Hebr. 2. vers. 11. He that sanctifies, and they that are sanctified, Qui sanctificat, i. e. Christus: & qui sanctificantur, i. e. nos. Vide, quantum intersit: Ille sanctificat, nos sanctificamur. Ex uno, scil. Deo, ex quo omnia: & ille quidem ex Patre, tanquam verus & proprius filius: nos autem, tanquam creatura, i. e. ex nihilo. In Hebr. Hom. 4. are both of one. He that sanctifieth, that is, Christ: and they that are sanctified, that is, We. See the difference: Christ sanctifies, we are sanctified. Of one, namely, of God, of whom are all things: And he, indeed, of the Father, as a true and proper Son: We as a Creature, that is, out of nothing. Now from this Parallel between Christ and Christians, we may learn two things. I. The excellent condition of all godly Christians, that are Christians in good earnest, and not only in name and show. I justly add this last clause; for, Praeter nomen nihil. many are Christians in name, that have nothing besides the name: and against such Justin Martyr hath a sad Passage: If any (says he) are found not to live so as Christ hath taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Defence. pro Christian. ad Antonin. Pium. it's a certain argument, that they are not Christians, though with the Tongue they profess the Doctrine of Christ: for Christ says, That not all that profess his Name shall be saved, but they that by their Works make good their profession. But, whosoever are Christians indeed and show it by a Christian Conversation, let them know, that their condition is excellent: for here is both Honour and Comfort. 1. Here is Honour, for they are the Children of God: and who knows not this to be an unspeakable Honour and Preferment? David could say, 1 Sam. 18 Seems it to you a small matter, that I should be Son-in-law to a King? And is it not a much greater preferment, That we, who were by Nature Children to the Prince of Darkness, and Children of Wrath, should be made the Children of God, who is the sole supreme King of the whole Universe, and so Brethren to Christ, who is the Prince of the Kings of the Earth, and joint-heirs with him, whom God hath made Heir of all things? Is it not an Honour, That the Angels, the glorious Attendants of the Throne of God, should become Ministers to us? our Tutors and Guardians? as it was an Honour done to Mordecai, That Haman, Esth. 6.10 the chief favourite of that great King Ahashu rosh, should be ordered to array him, and to carry him on horseback through the streets of the City? Is it not an high honour if a great King shall admit an ordinary subject to sit with him on the throne? what an honour is it then, to sit with Christ on his Throne? But, as we have heard, This Honour have all the Saints. 2. And what Comfort can be wanting here? If God be our Father, how can we want any thing that is good for us? How can we want Protection against all Enemies? How shall any wrong be done to us, which shall not be avenged to the full? And why should we be afraid of Death? Our bodies shall in death be turned to ashes, but they shall be raised again, and be clothed with incorruption? How shall it be grievous to us, that we cannot come to Glory, but through many Afflictions? It's not otherwise with us in this respect, than it was with the Prince of our Salvation, who was in like manner made perfect through suffering: and though the Way be unpleasing, yet the End is highly desirable; as Christ did, so we shall be sure, after we have suffered, to come to Rest and Glory. But here is also Duty expected at our hands, even to be careful to walk honourably, according to the Honour that God hath put upon us. Sordid carriage ill becomes honourable persons. The contrary is expected at our hands. Hear Saint Paul: I beseech you to walk worthy of the Calling wherewith ye are called. Eph. 4.1 And again: Ye were once Darkness, now are ye Light in the Lord, Eph. 5.8 walk as Children of Light. God so justly expecting this at our hands, let us not frustrate his expectation. II. See we here the superexcellency of our blessed Saviour, even according to his Humane Nature: so that the best of us all are nothing in comparison. Consider the Particulars named before. And in this respect let us be enamoured on him, let us honour him: and, whatsoever we are, or have, that is good, let us walk in a posture of Humility: Empty we ourselves of all praise, and give to Christ the praise of all the Excellencies that are in him; yea, of all that are in us: let us lower our Topsails, and veil the Bonnet to Christ: confess we, as that holy Baptist, Luke 3.16 That we are not worthy to unloose the latchet of his shoes. CHAP. III. Christ, and a Door, or a Way. OUr blessed Saviour makes use of both of these Resemblances, whereby to set forth himself to us: I am the Door of the Sheep, says he; John 10.7, 9 John 14.6 and a little after, I am the Door: and again, I am the Way. And the proportion holds excellently: for as the Door gives entrance into the House, and the Way brings to the place, to which we desire to come; so is it with Christ. As for the former, Ferus observes, In loc. That Christ doth twice in the same place call himself the Door, and yet he denies it to be a Tautology, or vain repetition; and therefore he gives a threefold guess at the Reason of the Repetition. He twice calls himself the Door, Bis se nominat ostium, ut ostenderet, se unum eundemque esse, qui & antiquos pastors, Moysem & Prophet as dedit in ovile Judaeorum, & nunc electione sua novos emittat Apostolos in ovile Gentium: vel, quia Christus ostium est, quo bonus Pastor ad oves Ecclesiae intrat; est & ostium, quo quisque fidelis ad Patrem intrat: vel ideo, quia & ad praesentem gratiam, & ad futuram gloriam per eum solum pervenitur. to show, That he is one and the same, who both gave the ancient Shepherds, Moses and the Prophets, to the Sheepfold of the Jews; and the new Apostles, by his election, to the Sheepfold of the Gentiles: Or, because Christ is the Door, by which the good Shepherd enters to the Sheep of the Church, and by which every faithful Christian enters to the Father: Or therefore, because by Christ alone we come to Grace in this Life, and to the future Glory. And afterwards, coming to the second place, in which Christ calls himself the Door, he gives this Reason, why Christ so styles himself, namely, Because Christ is the Door to our Father, Quia ostium est ad Patrem, & ad bona paterna, quae sunt justitia, salus, & vita aeterna. and to our Father's goods, which are Righteousness, Salvation, and Eternal Life. And then he confirms this by Testimonies of Scripture. None knows the Father but by the Son: Matth. 11.27 for our Saviour says, None knows the Father but the Son, and he to whom the Son will reveal him. And none can attain to Righteousness, Salvation, and Eternal Life, but by Christ, who is the Righteousness of God, Salvation, and Life everlasting: John 14.6 Acts 4.12 for Christ says, I am the Way. And Saint Peter says, There is none other Name under Heaven, by which we can be saved, but by the Name of Jesus. And Saint Paul says, Eph. 2.18 By him we have an access to the Father. Rollock, opening the first place, in which Christ calls himself the Door of the Sheep, John. 10.7 gives this account of it: Christ indeed is here called a Door, Christus quidem praecipue hic dicitur ostium, respectu pastorum qui ingrediuntur ad oves: verum ostium est quoque, per quod ipsae oves ingrediuntur in ovile. chief, in respect of the Shepherds, that go in unto the Sheep: but he is also the Door, by which the Sheep themselves enter into the Sheepfold. And this he confirms by those words of the Apostle: By whom (namely, by which Christ, mentioned in the former Verse) we have access by Faith into this Grace wherein we 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 show, in respect of whom Christ is thus a Door; namely, That Christ is only the Door, by which the Sheep enter into that Fold of those Sheep which are known only 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 only, 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 entrance 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, chief in respect of the Pastors, he now adds: There is no other passage into Christ's 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, etc. but this only Door: It's possible indeed, that Thiefs 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 minds, 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 sense 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 access 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, etc. Concord. c. 79. Joh. 6. and true salvation, namely, while they believe in me, and obey my precepts: for no man (says 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 ourselves 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 happiness. 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 ourselves an access 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 kind. Whatsoever you ask the father in my name, says he, Joh. 16.23 he will give it you. Expect we forgiveness of sin, righteousness, life everlasting? Expect them all through Christ: through him they are all attainable: In him we have redemption, says the Apostle, Eph. 1.7 Eph. 4.32 even remission of sins. God for Christ's 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 only door: hear and believe the encouragement, which our Saviour gives us. I am the door, says he, by me if any enters, Joh. 10.9 he shall be saved, and shall go in and out, and find pasture. See how he allures us: he shall be saved, etc. that is (as Rollock well opens it:) he shall find life, which life is described by two things. Servabitur, vitam consequetur. Vita etiam ista praesens suavis est: quanto magis suavis est illa altera: haec vita in duobus posita est. 1. Securitate, quod tuta sit vita. 2. Vbertate & copia, quod omnibus bonis affluat: quod ad primum, Ingredietur & egredietur, ait, id est, in tuto & secure aget. Phrasis haec est Hebraeorum Scriptures familiaris qua significatur occupatio tuta & tranquilla: hic ergo significatur occupatio tuta & tranquilla, sub ductu magni illius pastoris ovium, Jesus Christi: quod ad secundum, Inveniet, ait, pascua, alludit ad pascua ovium: quare in vita illa in sunt haec duo: primum, vita est secura & tuta, nobis in coelis servata, deinde, vita est copiosa & abundans, opes scilicet gloriae & haereditatis Dei. Rolloc. in locum. 1. By security that its a safe life. 2. By fullness and plenty, namely, that it abounds in all good things, of the first he says, he shall go in and out. This is a phrase very familiar with the Hebrews, by which is signified a safe and quiet conversation: here therefore in like manner is signified a safe and quiet course of life under the conduct of Jesus Christ, the great shepherd of the sheep. Of the second he says, he shall find pasture: he alludes to the pastures of the sheep. In this life therefore, of which our Saviour speaks here, are these two conveniencies. 1. It's a safe and quiet life, reserved in heaven for us. 2. That its a copious and abundant life, namely, the riches of the glory of the inheritance of God: who is not in love with such a life? who then would not easily be persuaded, by Christ, as by the door to enter into the fold? that is, who needs many words to allure him to believe in Christ, and by faith to rely upon Him? Christ and an Eagle. St. Hierome and St. Ambrose do jointly observe this Parallel between Christ and the Eagle, speaking of that passage of Solomon, Prov. 30.19. the way of an Eagle in the Air. By the Eagle we are here to understand Christ (say they both) who, after His Resurrection, Aquilam hic Cristum debemus accipere, qui post resurrectionem, velut aquila, revolavit ad Patrem, praedam suam referens i. e. hominem, quem rapuerat de faucibus inimici. Aquila mater unius nidi est, nec ad Procreandum sobolem aliud aliquando cubile perquiret: sic Christus diligit unam Ecclesiam, quam ab aestu persecutionum alarum suarum defendit umbraculo. Aquila pullos suos educit implumes, quos contra faciem fervidi solis opponit, & qui aegram & invalidam corusco radiorum fulgori aciem submiserit oculorum, materno damnatus judicio, dejicitur in terram. Sic Christus extra Ecclesiam projicit eos, qui igneam Evangeliorum lucem ferre non possunt. Et ut aquila serpentes devorat, & eorum venena calore coquit interno: ita Christus, percusso Dracone, i. e. lacerato Diabolo, dum hamanum sibi corpus assumit, peccatum illud, quod hominem tenebat obnoxium, tanquam perniciosum virus, extinxit: Et hoc est quod ait, vestigia aquilae volantis, etc. quia & ipse, post Passionem & resurrectionem suam praesentibus Apostolis, Dominus noster ascendit in coelum, nullius tamen hominis tantus & tam altus est sensus, ut explicare possit, quomodo illa tanta Majestas è coelo venire dignata fuerit, vel redire, cum hoc solum nobis scire licet, quod aut venit aut redit, etc. Hieron. to. 1. de Salom. Ambros. To. 4. de Salomone. did as an Eagle, fly back to his Father, carrying his Prey with him, even Man, whom he had recovered out of the jaws of Satan. The Eagle is the mother of one nest, and doth not at any time seek another for the hatching of more young ones. So Christ loves one Church, which he defends from the heat of Persecution under the shadow of His Wings. The Eagle brings forth her young ones, being yet unfeathered, and sets them against the hot Sun, and they of them, that cannot abide the brightness of the Sun, are cast down to the earth, as not of a right breed. So doth Christ cast them out of the Church, which cannot endure the fiery light of the Gospel. The Eagle devours Serpents, and concocts the poison of them with her internal heat, so Christ, having wounded the Dragon, the Devil, while he assumed humane flesh, extinguished that sin, as deadly poison, which held man under its power. And this is that, which he says, the way of the Eagle flying in the Air, because our Lord himself after his Passion and Resurrection in the presence of his Apostles, Ascended into Heaven: and yet the understanding of no man is so great and deep, as that he should be able to show, how that so great Majesty did vouchsafe to come from Heaven or returned thither, seeing its only lawful for us to know, that he first came, and afterwards returned, etc. But I conceive, that it may justly be questioned whether the Holy Ghost by Solomon intended that Passage of the Eagle to be in relation to Christ, and therefore I shall follow it no further. CHAP. IU. Christ and a Foundation. THe Scriptures both of the Old and New Testament speak of Christ, as a Foundation: hear the Prophet, bringing in God, saying, Behold, I lay in Zion, Isa. 28.16. for a Foundation, a stone, etc. a sure Foundation. And this is by St. Peter applied unto our blessed Saviour. And St. Paul says expressly, 1 Pet. 2.6 1 Cor. 3, 11 Other Foundation can no man lay, then that which is laid, even Jesus Christ: where the Apostle affirms Christ to be the Foundation; yea and the only Foundation. And he is thus the Foundation in two respects. 1. He is the Foundation of Salvation. 2. He is the Foundation of Faith or Doctrine. 1. He is the Foundation of Salvation, in that He is the only meritorious cause of our Salvation, and the Salvation of the Church is grounded upon Christ; namely, upon the Merit and Efficacy of his Death and Passion: And in this respect not any man, but God himself alone hath laid this Foundation: so says the Prophet, Thus saith the Lord God, Isa. 28.16 Behold I lay for a Foundation, a stone, etc. And this God hath done. 1. In that in his Eternal Counsel He hath preordained Christ to be this Foundation; so says St. Peter of Christ, 1 Pet. 1.20 who was verily foreordained before the Foundation of the world. 2. In that he did in the fullness 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 Metonymy 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 Catholic Articles, which concern the Catholic Faith, needful to be known and believed of all to salvation, the ignorance of which is damnable, and the obstinate and pertinatious denial of which makes an Heretic, as Paraeus speaks learnedly: which Fundamental Doctrine is the entire 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 ways 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 ruin, 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 sustains 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 Zion, which cannot be removed, but abideth for ever. Not all opposition of enemies shall hinder the Salvation of the Church. I give my sheep, says 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 fare 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 advice, 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 trial, 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, etc. 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 fundamentum domus deorsum ponitur, quia pondere suo deorsum versus fertur, & nisi sit, quod sustineat, tota cadit, quia tota ad terram 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 only 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 happiness upon any with neglect of him? they deprive him (as much as in them lies) of the honour of being the only 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 blows, but instantly that house falls: So these may haply, for the present bear up well, but let Satan be set lose 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 only 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 perpetual in his Successors: but, 1. This is absurd, for they say, because it's said to thee, Matth. 16. and Thou, therefore it cannot include all the Apostles, but St. Peter only, 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 himself, Paul an Apostle, not, etc. 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, overrun 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 Honour 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, Upon 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: Upon 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 than 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 only, de primatu ordinis, non gradus, of the Primacy of Order, not of Degree. 3. In that Christ is the only 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 Prophet's witness, etc. 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 only 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 itself (says he) which is now called Christian Religion, was among the Ancients; nor was it wanting from the beginning of Mankind 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 Controversy 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 only 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 overthrew both. In Particulars it were easy 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 Christ's sole Oblation, while they offer him up daily 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 find little among them, but mere 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 Council 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 Voice 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 made it plain) That, howsoever we differ one from another in some of those Articles which he calls Theological Conclusions, the sound and entire knowledge of which is necessary for Divines; yet, in the Catholic Articles, there is full Agreement between the Divines on both sides, and that herein we all hold together against the Romish Doctors. Take we the very words of Paraeus: for, having distinguished the Articles of Religion into Catholic and Theological (as also did Dr. Usher, that Learned and Reverend Primate of Armagh, in a Sermon before the King, of the Universality of the Church, and the Unity of the Faith professed therein) he adds these words: In both kinds the Protestants are far separated from the Papists, In utroque genere Evangelici omnes à Papist is sunt longissime separati, invicem autem in articulis Catholicis conjuncti: in solis articulis Theologicis dissensiones aliquae hactenus agitantur, quae nisi, ambitiose magis, quàm consulto, plebeiorum auribus inculcatae fuissent, ad tam infalix Schisma res nunquam venisset. Irenic. p. 150. consenting yet among themselves in the Catholic Articles; only in the Theological Conclusions there are yet some Dissensions, which had they not published to the common people, rather ambitiously, then wisely, we had never fallen into such an unhappy Schism. So that it's manifest, both that we have just cause to break off from Communion with the Church of Rome, because they have broken off from the Foundation, and therefore that no Peace can upon safe terms be had with Rome, so long as they do with so much obstinacy retain their devilish Doctrines so contrary to the Foundation: And also on the other side, That we, who are Protestants, shall do well to lay aside heat on both sides, and to agree together, considering, that in Fundamentals we agree, and our Differences are not greater than we see them to be. It's the mind of that learned and moderate Paraeus: De Theologicis conclusionibus lacerare velle Ecclesiam, nen Christianae charitatis, sed Antichristiani est supercilii. Iren. About Theological Conclusions to teer the Church in pieces, savours not of Christian Charity, but of Antichristian Pride. 5. Let us labour for the knowledge of the Doctrine of Christ; for this is the Foundation of Religion: wanting this knowledge, we shall be, as a man that builds upon the Sand, without a Foundation; and so our Building will be tottering, and subject to ruin. This is the Touchstone for the Trial of all other Doctrines: without the knowledge of this Doctrine, how shall we make Trial of other Doctrines? and without such Trial made, we shall be in danger to be cheated by every Heretic and false Teacher, even to be cheated of our precious Souls, than which what danger is or can be greater? yea, This is Life Eternal (says our Saviour) to know thee, John 17.3 and Jesus Christ. See Saint Paul's valuation of this Knowledge: I count all things but loss for the excellent Knowledge of Christ Jesus my Lord: Phil. 3.8 Upon which place Zanchy brings in Saint Ambrose, affirming, That the knowledge of the Incarnation, Cognitio Incarnationis, Passionis & Resurrectionis Christi, perfectio est vitae, & thesaurus sapientiae. Ambr. apud Zanch. in loc Passion, and Resurrection of Christ, is the Perfection of Life, and the Treasury of Wisdom. What things therefore soever they are, whereof we remain ignorant, let us strive to be more and more acquainted with Christ, and to him let us refer the knowledge of all other things, and let the knowledge of Christ season all the rest: Knowledge of other things, without the knowledge of Christ, is but Heathenish: This is the knowledge which is fit for a Christian. Let not therefore the knowledge of other things shut out this; but so spend time for the gaining of that knowledge, which concerns us in our particular Callings, or that, in which we take special delight, as the knowledge of Physic, Law, Music, Mathematics, etc. that we reserve time, and that in a good proportion, for the study of Christ. Read other Books, John 5.39 but above all, Search the Scriptures, for (says our Saviour) they testify of me: and this was the care of that pious Eunuch, Acts 8.30 who, being in his Chariot, in his return from Jerusalem to Ethiopia, gave himself to the reading of the Scriptures. 6. Let us, for the Doctrine of Christ, contend with any, that dissent from us; for this is the Fundamental Doctrine, therefore the Difference is Fundamental: but, while others agree with us in this, let us keep discord from us, though they differ in Judgement from us in other things: for this Doctrine of Christ is the only Foundation, and therefore the Differences in other things will not be Fundamental. 1. I say, contend for this, it deserves our contention, it's a business of great moment, Judas 3 Fight together for the common Faith; we cannot be too eager: He cannot be saved that is ignorant of this Doctrine, nor can he be other than an Heretic that obstinately denies it: If any deny Christ to be God or to be Man, or to be God and Man in one Person, or to be the only Saviour of the World, or to be the Messiah foretold by the Prophets, or to be the only King, Priest, and Prophet of the Church; or to be conceived of the Holy Ghost, and born of the Virgin Mary, etc. He is an Antichrist, and to be withstood, and held accursed; yea, though he be an Angel: If we (says Saint Paul) or an Angel from Heaven, preach any other Gospel unto you, Gal. 1.8, then that which ye have received, let him be accursed. Verse 9 He repeats it: As I said before, so say I now again, If any man preach unto you any other Gospel, then that which ye have received, let him be accursed. And so Saint John: Who is a Liar, but he that denies that Jesus is the Christ? 1 John 2.22 He is an Antichrist, who denies the Father and the Son. Hear him again: If there come any other, 2 John 10 and bring not this Doctrine, receive him not into your House, neither bid him, God speed. The ancient Fathers, therefore, are hereby to be justified in their heat against Arians, Eunomians, Ebionites, Marcionites, Nestorians, Manichees, etc. as (among the rest) Polycarpus in his heat against Martion, who (when Martion, Euseb. hist Eccl. l. 4. c. 14. meeting him, called to him, saying, Know us) answered him tartly, I know, that thou art the firstborn of Satan: Which was agreeable to that which is reported of Saint John, who, meeting Cerinthus in a Bath, would stay no longer, lest the Bath should fall upon them. And hereby we are in like manner to justify the zeal of our Forefathers engaging themselves in that Quarrel against the Papists so far, that against Transubstantiation, etc. they have contended even to the death, not counting their own lives dear in comparison of those Fundamental Truth's concerning Christ, which have been overthrown, while those abominable Errors have been maintained. Long may we tread in the steps of our Forefathers, and imitate their zeal, never giving way to any more moderate Opinion of such Errors, as wrench this Foundation. Long may we (enjoying the Peace of the Gospel) believe, profess, preach, and write (as we have means and opportunity) against such Fundamental Errors; and strive we for such strength of resolution, as that we may willingly expose ourselves to any hardship, yea, to the most cruel death, rather than to give entertainment to any such Errors, as are against this Foundation. 2. I say, If we agree in this Foundation, though there be dissent in other things, let us keep the Unity of the Spirit in the Bond of Peace: We are Brethren, and hope to be saved, all of us, by the same Grace of the same Lord Jesus Christ, why should we fall out one with another? The excessive heat of Contention about Questions, that is between the Calvinists and Lutherans, is as great a Prejudice to our Cause, and as great an Advantage to the common Enemy, as can be given. Let us then leave off such virulency, and not suffer our Hearts any longer to be divided for such Differences among us; but, holding the Foundation, let us give the right hand of Fellowship each to other, and embrace one another as Brethren. 7. Let us be highly thankful to God for the Revelation of the Doctrine of Christ: for this, as we have heard, is the main Fundamental Doctrine of absolute necessity to be known and believed to Salvation: how miserable should we have been without it: but now our happiness is great by means hereof; therefore we have the greater and juster cause to be thankful to God, for he hath, in this regard preferred us before many Great and Potent Nations, to which yet God hath given abundance of earthly blessings: but we have cause to count them all dung and dross in comparison of this excellent knowledge of Christ, the means of which we enjoy. Let us not fail to be thankful for this grace, and let it be our care to walk worthy of, and bring forth fruits answerable to it, lest it happen to us, as our Saviour threatened against the Jews, Matth. 21.43 That the Kingdom of God be taken away from us, and, as against Capernaum, that we be cast down to hell, Matth. 11.23 as we have been lifted up to heaven. 8. Lastly, Christ being the only Foundation of Salvation, let us trust in him, and build our hopes for Salvation upon him alone. Trust in any other, whether ourselves or any man, is to make flesh our arm, Jer. 17.5. and they that do so, are accursed. Trusting in Christ we cannot miscarry: nor shall our trust deceive us, being built upon such a sure Foundation, against which no opposition can prevail. CHAP. V Christ and a grain of Mastardseed. Luk. 13.19 SAint Ambrose, handling the Parable of the grain of Mustardseed, doth directly apply it to Christ, The Lord himself (says he) is that grain of Mustardseed, Ipse Dominus granum est synapis. Seminatur in horto: in horto enim captus est & sepultus: in horto crevit, ubi etiam resurrexit: & arbour factus est, Cant. 2.3. vis scire Christum granum & seminatum? Audi, Joan. 12.24. Est autem & granum tritici, quia confirmat cor hominis & granum synapis, quia cor hominis accendit. Sed si granum synapis Christus, quomodo minimus est & crescit? Vis scire minimum? Audi: Isa. 53.2. Vis scire maximum? Audi, Psal. 45.2. Ille enim, qui non habebat speciem aut decorem, excellentior factus est Angelis, ultra omnem gloriam prophetarum. Semen est Christus minimum ex omnibus seminibus, quia non venit in regno, non in divitiis. Subito autem, velut arbor sublimem suae verticem potestatis effudit, ut dicamus, Cant. 2.3. sub cujus frondentibus ramis volucres coeli. i e. Sancti omnes, requieverunt, To. 4. In Luc. l. 7. he was sown in the garden, for in a garden he was taken, and buried; and in a garden he grew, where also he risen again; and he became a tree, Cant. 2.3. As the appletree among the trees of the wood, so is my beloved among the Sons. Desire you to know Christ a grain, and sown? Hear what our Saviour says: Except a corn of wheat fall into the ground, it remains alone, but if it die, it brings forth much fruit, (Joh. 12.24.) But he is both a grain of wheat, because he strengthens man's heart, and a grain of Mustardseed, because he heats the heart of man. But if Christ be a grain of Mustardseed, how is he the least, and doth grow? (for so St. Matthew, in laying down the same parable, speaks of the Mustardseed, which, says he, is the least of all seeds, but when it's grown, it's the greatest among herbs, and becomes a tree, Matth. 13.32.) Would you know him to be the least? hear the Prophet, He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him, (Isa. 53.2.) Would you know him the greatest? hear the Psalmist: Psal. 45.2. Thou art fairer than the children of men, for he that had no form nor comeliness, is made more excellent than the Angels, transcending the glory of the Prophets. He is therefore the least of all the seeds, because he came not in a Kingdom, nor in riches: but suddenly, as a tree, he sent out his branches that we might say, as the Spouse, Cant. 2.3 I sat under his shadow with great delight. In whose branches the fowls of Heaven, that is, all the Saints, lodged. But the word [Christ] hath another acception, namely, not alone, for Jesus our Redeemer, but also for Christ mystical, consisting of Christ the Head, and the whole number of Christians as the Body, and particular Christians, as members in particular: And so the word is used by the Apostle; where he says, As the body is one, and hath many members, 1 Cor. 12.12 and all the members of that one body, being many, are one body, so also is Christ. And so Christ is here put for the Church. And so that Parable may be applied and holds good. The grain of Mustardseed is little of itself at the first, but in time it grows to be the greatest of herbs: so the Church was little at the first, but by degrees it grows great in number: at the first it was in the narrow bounds of a Family, in the Family of Adam, Seth, etc. of Noah, Sem, etc. In familia. of Abraham, Isaac, Jacob: but afterwards it grew into a People, but here first it was in the narrow bounds of the Israeli●ish Nation: you only, says God, In pop. Israel. Am 3.2 Exod. 19.5 In. pop. Catholico. have I known of all the Families of the Earth: And ye shall be a peculiar treasure to me above all people: but at last it comes to be much enlarged, being dispersed over all Nations; Isa. 54.2, 3 according to that Prophecy. Enlarge the place of thy Tent, and let them spread forth the curtains of thy habitation, spare not, lengthen thy cords, strengthen thy stakes; for thou shalt break forth, on thy right hand, and on thy left. And so we find it to be with the Church of the new Testament in Particular, we read their number to be an hundred and twenty; Act. 1.15 Act. 2.41. Vers. 47. but what increase was there afterwards? we find three thousand added to them; and still God added to the Church daily such as should be saved. Act. 4.4 Afterwards we find the number of them that believed to be about five thousand. And yet further we read, Act. 6.7 that the number of Disciples was multiplied greatly in Jerusalem. But in process of time we find many more added to the Church, not only in Jerusalem, Act. 8.6, 12 but also in other places, as in Samaria: and afterwards a great number believed in Ph●nice, Cyprus and Antioch; Act. 11.19, 21 And no less in following times, Churches being planted at Rome, Corinth, Galatia, Ephesus, Philippi, etc. Thus is the resemblance good between a grain of Mustardseed, and Christ Mystical, that is, the Church, the beginning small, the growth admirable. But lastly, we find the word, Christ, in another acception, where the Apostle says to the Galatians, Of whom I travel in birth, Gal. 4.19 till Christ be form in you, scil. for the work of grace wrought in the hearts of men: So Luther opens this expression, while he says. Of this form of Christ he also speaks, De hac forma Christi loquitur etiam, ad Colos. 3. Induite novum hominem, qui renovatur ad agnitionem, secundum imaginem ejus, qui condidit illum. In loc Formatur Christus in nobis per fidem & regenerationis Sacramentum, ut juxta illius vitae formam, dilectione & sanctis moribus versemur. In loc Col. 3.10. Put on the new man, which is renewed in knowledge, after the image of him that created him. So Sebastianus Meyer. (as Marlorate citys him in his Ecclesical Exposition) Christ, says he, is form in us by faith, and the Sacrament of Regeneration, that according to the form of his life, we should walk in love, and holy manners, Now this work of grace is not unlike, in this respect, to the grain of Mustardseed: for, as that is at the first little, and by degrees rises up to greatness, so it is with grace: it is little at the first, but it's of a growing nature, and by degrees a man makes a progress to the measure of the stature of the fullness of Christ. Eph. 4.14 So Faith in the Disciples was first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little faith, but at length it came to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength of faith: So in the Church there are children, young men, old men: And Christians are first, 1 Joh. 2.13, 14 Heb. 5.12, 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, babes, and in time prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grown men. St. Paul himself was at the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a child, 1 Cor. 13.11 but afterwards he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man. Learn hence many things. 1. See the great love of Christ, who being of himself the great God, as the Apostle styles him, Tit. 2.13 stooped so low, by a voluntary dispensation, as to be like the Mustardseed, the least of all: He, Heb. 1.2 that was heir of all things, could with ease have commanded Riches, Honour, Kingdoms, but, behold, Phil. 2.7 he made himself of no reputation, taking upon himself the form of a servant: Matth. 20.28 2 Cor. 8.9 The Lord of all came not to be ministered unto but to minister. He that was rich, became poor, and that for our good, even to make us rich. Wonder we at this grace of Christ. 2. This may arm us against the scandal of Christ's outward meanness and poverty: it's that, at which the Jews stumble; this hinders them from believing in Christ, and resting upon him for salvation, they think it unreasonable to accept him for the Messiah, whom they knew to be so outwardly mean and poor in his Birth, in his Life, in his death: but fare be it from us in this respect to reject or refuse him: was he outwardly mean? it was no more than was foretold of the Messiah by the Prophet: he had no form, nor comeliness, Isa. 53.2, 3 says he, and when we shall see him, there is no beauty that we should desire him, he is despised and rejected of men, etc. was he so outwardly mean? it was for our advantage; 2 Cor. 8.9 He made himself poor, to make us rich; he subjected himself to abasement, to make us glorious: he becomes the Son of man, that we through him might be made the sons of God; He subjected himself to death, that we might live through him: And how were not it the height of ingratitude, to reject him for that outward meanness, to which he did voluntarily submit himself for our benefit? Finally, was he so outwardly mean, as man for a time? yet, as God, he was and is Infinitely and Eternally Great and Glorious, higher than the highest; and is now as man, highly exalted, set at his Father's right hand, Eph. 1.20, 21 in the heavenly places, fare above all principality and power, and might, and dominion, and every name, that is named, not only in this world, but also in that, which is to come. These things considered, how were it not against all reason to take such scandal at the external meanness, in which he lived on the earth, as in this respect to refuse him. 3. As he for our sakes so fare abased himself, as being in himself the greatest of all, to become the least, so let us, by way of thankful retribution, be content, to be abased, and to abase ourselves for his honour: what are we in comparison of him? what is the greatness of any of us in comparison of his? what abasement therefore can befall us comparable to that which befell him? why should we then stick at any abasement for him? the Lord for the servants made himself of no reputation, and shall the servants stand so much upon their own honour and credit, as to be unwilling to be abased for their Lord? It was a pious resolution of St. Bernard. If one of the two, says he, be necessary, I had rather that men should murmur against me, then against God. Si necesse est, unum fieri è duobus, modo, in nos murmur hominum, quam in Deum esse. Bonum mihi, si dignetur, me uti pro clypeo. Libent in me excipio detrahentium linguas maledicas & venenata spicula blasphemorum, ut non ad ipsum perveniant. Non recuso inglorius fieri, ut non irruatur in gloriam Dei. De consid. ad Eugen. l. 2. c. 1. Its good for me, if He vouchsafes to make use of me, as a shield. I am willing to receive upon me the slanderous tongues of detractors, and the poisoned darts of evil speakers, so that they may not reach unto God. I refuse not to become inglorious, so that men rush not against the glory of God. In like manner, let not us care, what men speak against us, what they are against us, let us not care, how we be disparaged, nor what indignities we suffer, be it reproaches, slanders, imprisonment, banishment, cruel and shameful deaths, so that God may not suffer in the point of his honour: rather for the sake of Christ let us suffer any or all of these, then for the avoiding of them to omit any duty, by which we may in our places honour God, or to do any thing, by which God may come to suffer in the point of his honour: To conclude, be we of the mind of Saint Paul, who passed not, what befell him, Phil. 1.20 so Christ might be magnified in him by life or by death. 4. Let us not despise the day of small things. Zach. 4.10 See how small the Church was in the first beginning of it, and yet to what it is come: fear not then, when we see the Church brought to the lowest ebb, and the numbers of the Church to be never so much decreased: and the glory and splendour of the Church never so much obscured, God is yet able to raise her from her ruins, to increase her numbers, and to restore her to her pristine glory, yea to make her more glorious than ever she was. Hear God's undertake in these kinds laid down by the Prophets. Isa. 541, 3 Rejoice, O thou barren that bearest not, says God, for thou shalt break forth on thy right hand and on thy left. Vers. 11.12 And again, O thou afflicted, etc. behold I will lay thy stones with fair colours, and lay thy Foundations with Saphires, and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant Stones. Isa. 51.3 And again. The Lord will comfort Zion, he will comfort all her waste places, he will make her wilderness as Eden, and her deserts as the garden of the Lord. Having therefore such promises, let us not fear, how low soever we see the Church of God to be brought; for, what he hath promised to do, Heb. 10.23. he will perform: for he is faithful, that hath promised. And, what He hath promised, he can perform: Isa. 59.1. for his hand is not shortened, nor his power abated: what therefore He could do, that He can do; and seeing He could bring the Church to such Height, Numbers, and Glory, from such poor Beginnings, doubt not but He can do it again; Vers. 2. the only fear is, lest our sins separate between God and us: let us then by unfeigned repentance turn to God, from whom by sin we have departed, and then let us certainly expect the accomplishment of God's promises concerning the restauration of the Church. 5. Let it not trouble any man, that being a beginner in Christianity, the work of Grace is weak in him: Remember that the grain of Mustardseed, before it comes to be the greatest of Herbs, was the least of all seeds: There is not the tallest, nor the strongest among men, but he was once a Child: Even Goliath, that Monster of the Philistims, who seemed to be a moving Rock, the sight of whom struck such terror into the Hearts of the Israelites, was once in his Swathing bands: The profoundest Scholar was once in his A B C. And the strongest Christian was once a Child in Christianity: Rome is not built in a day. And fear not, lest, because thou art weak in Grace, Christ should in this respect disown and cast thee off: No, it's prophesied of him, That He should not break the bruised Reed, Isai. 42.3 nor quench the smoking Flax: Matth. 12.20 And this doth the Evangelist apply to Christ. No, Phil. 1.6 Saint Paul is confident of this (and so be thou) That He that hath begun a good work in you, will perform it until the day of Jesus Christ. The tender Mother is careful of all her Children, but she is most tender over that Child which she sees most weak and sickly. 6. Nor let us proudly overlook, nor insult over weak Christians, because we see them far behind us, and they cannot keep pace with us. The grain of Mustardseed, that is the least of all Seeds, comes in time, growing to be the greatest of Herbs. So they, that are for the present weak, may prove, in time, eminent Christians. It's a part of Humanity, being to travel with them that are weak and slow-paced, not therefore to forsake them, because they cannot keep pace with us, but to stay for them, and so to take them along with us. So let us exercise meekness and patience towards them whom we perceive to be infirm and weak; they cannot go so fast as we, stay for them with patience: They fall ever and anon, let us endeavour to restore them with the spirit of meekness. Gal. 6.1 Remember what our Saviour says, The first shall be last, Matth. 19.30 and the last shall be first: We that are before others, proudly despising or insulting over them that are weak, may fall behind others; and they, that are behind us, may possibly outstrip us in time, walking humbly with God: 1 Pet. 5.5 for He gives Grace to the humble. 7. As it is with the grain of Mustardseed, being the least of Seeds, it doth grow the greatest among Herbs; so let us endeavour that it may be with us: Content not we ourselves to be always weak, but strive we, growing, to become strong. So Saint Paul exhorts; Be not Children in understanding, 1 Cor. 14.20 but Men: And Saint Peter, 2 Pet. 3.18 Grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ. This is a sovereign Antidote against Apostasy; and, as such, it's enjoined by Saint Peter in the forenamed place: for, having said, Beware, Verse 17 left, being led away with the error of the wicked, ye fall from your own steadfastness; he adds in the next Verse, Grow, etc. But, if we shall still remain Children, weak in Knowledge, weak in Judgement, weak in Resolution, we shall be in danger (as the Apostle speaks) to be tossed to and fro, Eph. 4.14 and carried about with every wind of Doctrine. The whole Expression is an Allegory, or continued Metaphor: false Doctrine being compared to the Wind, we, remaining yet Children, to some light and empty Vessel on the Sea, not well ballassed; and the Seduction itself, expressed in two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tossed to and fro, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Wave, as it's proper to the Waves to toss the Ship to and fro: the 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 ballassed, is in danger, by any Wind, arising and making the Sea tempestuous, to be tossed 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 ruin 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 knowledge of the Truth: and these, he says, are led captive by them that creep into houses; that is, by Seducers: And this we find 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, Knowledge and sound Judgement; and Seducers are furnished with means to seduce, having (as the Apostle says in the forenamed place) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sleight, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cunning craftiness, Eph. 4.14 namely, to make the Errors plausible, which they would broach, and to turn and wind 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 itself 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 steadfastness) not still to continue Children, but to grow up in all things? etc. Eph. 4, 15 Finally, it's easy 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 itself, Verse 17 1● of the ends at which Christ aimed 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, etc. And indeed, what is more agreeable to Reason, then that our blessed Saviour having settled 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 than will it be to us, and how ill shall we answer Christ's 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, expressed in the phrase of his sitting at his Father's 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 find 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 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 Nabuchadnezzar saw in his Dream: Dan. 2.32, 33 His Head of fine Gold, his Breast 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 join an Horse's Neck to a Man's Head. Humano capiti cervicem jungere equinam Pictor si velit, etc. 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 easy 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 myself; 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 Z●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 itself, and the Body another: one Soul quickens and enlivens Head and Members; only 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 King's ordinary residence is in his chief City, the Metropolis of his Kingdom; but yet he exercises his Authority, for Rule and Government, not there only, 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 Unction, 1 John 2.20 Psalm 45.7 which we have received from that Holy One; and that Oil 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 Oil 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 says, 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 anointed thee with the oil of gladness above thy fellows, for, it pleased the Father, Joh. 1.16. that in him all fullness should dwell, as befitting the head: and of his fullness 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 happiness of whole Christ Mystical, consisting of Christ and the whole Church. This was the care of Christ the head. Those, which thou gavest me, says 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 less is the care of every godly and truehearted Christian: See it in St. Paul, for himself, I press towards the mark, says 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, says he, my hearts desire and prayer to God for Israel is, Rom. 10.1 That they may be saved. 4. The head must be joined and united to the body: separate the head from the body, and it's no longer an head to that body: separate the members from the head, and they are no longer members to that head. Now such an union there is between Christ and his Church, the nearest that can be, so that Christ and all godly Christians make one Christ mystical, as vine and branches, husband and wife, as the building and the foundation. A true and real union it is, not imaginary, Eph. 5.32 yet unexpressible: its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great mystery. It's an union, finally, indissoluble, nothing can prevail against it, no not death itself, which is yet of force to part between friend and friend, between husband and wife, yea between soul and body, but at no hand can it separate between Christ and a Christian. When in the death of our blessed Saviour, there was a separation made between his soul and his body (the soul going to paradise, and the body to the grave,) yet still the union remained firm between the Divine Nature, and the Humane, the Divine Nature remaining in firm union with the soul in Heaven, Lib. de fide and with the body in the grave, as Damascen excellently. So is it here: when in death there shall be a dissolution of our natures, yet the union remains firm between Christ and a true believer: the soul is not by death severed from Christ: nay, whereas in the time of this life, the soul enjoys Christ only by faith, after death it shall enjoy him fully, 1 Cor. 13.12 immediately and by sight. Now I see darkly, says the Apostle, as through a glass, but then face to face. And this enjoying of Christ the Apostle makes to be a consequent of his dissolution. Phil. 1.23 I desire, says he, to be dissolved, and to be with Christ; Yea, even the body of the b liever, even in death, remains in union with Christ, therefore they are said to be fallen asleep in Christ: 1 Co●. 15.18 and this is the ground of the raising of it up at the last day. 5. The head is set above the rest of the body, and all the members of the body are under the head. It were a monster to see a body, wherein the head should stand in the place of the feet, and the feet in the place of the head. It's so here, Christ is set above all, and all subordinated to him: the Apostle can tell us, That God hath given him to be the head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 1.22 Eph. 5.23, 24. over all things to the Church. And again, Christ is the Head of the Church, therefore the Church is subject to Christ. So that it belongs to Christ to rule and bear sway, and to us to obey 6. The head conveys life and motion to all the members, and so doth Christ to the Church, and to all Christians: hear we our Saviour speaking to this purpose, Without me, says he, ye can do nothing: hear we St. Paul. Joh. 15.5 Gal. 2.20 Now I live, yet not I, but Christ lives in me; and the life that I live, I live by the faith of the Son of God. And again, Phil. 4.13 I am able to do all things through Christ that strengthens me. Hence we may learn divers things. 1. The dignity and excellency of the Church, and all the true members of it, all godly Christians: we may sing with the Psalmist, Psal. 87.3 Glorious things are spoken of thee, O thou city of God: for there is not any, even the meanest member of the Church, even then when the Church is most afflicted, but he is a member of Christ, united to him, and having communion with him, as members of the natural body have with the head. And this is no small honour and advancement, which is bestowed upon us in this respect: for he, to whom, as to our head, we are thus united, is a most glorious person, God over all, blessed for ever, Rom. 9.5 Psal. 93.1 Rev. 4.10, 11 clothed with majesty, as with a garment, before whom the Angels cover their faces. And the twenty four Elders fall down before him, and cast their crowns before his throne, and say, Thou art worthy, O Lord, to receive glory, honour, and power. On the other side, we of ourselves, are poor creatures, dust and ashes, as Abraham said of himself, Gen. 18 27 2 Sam. 9 ● dead dogs, as Mephibosheth said of himself: and in the account of men, 1 Cor. 4. the filth of the world, and the offscouring of all things. Wonderful odds between Christ and us! and yet that we should be brought into so near an union and communion with him, he to be our head, and we his members, who can sufficiently wonder at such advancement? 1 Sam. 18. well may we say, as David, Seems it to you a small thing, & c? If a King, riding in his triumphant Chariot, in all state through the streets of his City, should cast his eyes upon some malefactor, justly for some heinous offence condemned to death, and now upon the hurdle drawing towards the place of execution; if he should now stand still, cause him to rise from his hurdle, pardon his offence, give him his life, appoint him to be clad in Royal apparel, take him into his Chariot, and so make him sharer with him in his worldly glory; would any sleight it, as an ordinary passage? would it not ravish any man? would not any man confess it to be rare and singular preferment? But all this is nothing to this in hand: we were in as ill case, and as base by nature, as any malefactor, living in a daily expectation of everlasting death: and all the Kings of the earth are nothing to Christ, nor is their glory any thing in comparison of his, they are finite creatures, he is the infinite Creator; their glory is imaginary, transitory, finite; his is substantial, eternal, infinite. And he is God, equal with his Father, and therefore though our union and fellowship be at the first hand with his Humanity, yet it's also at the second hand with his Godhead, and consequently with the Father and Holy Ghost: Oh rare honour! Oh excellent condition of believers! the lustre of it would certainly dazzle the eyes of worldlings, if it were external: but its inward and spiritual, and covered oft with a vail of weaknesses and external baseness, and therefore the world knows it not, and therefore it despises and tramples us under foot. But howsoever, it's yet true that Solomon says, Prov. 12.16 the righteous man is more excellent than his neighbour. St. Paul with his iron chains, in a better condition than Agrippa in all his Pomp; poor Lazarus lying at the rich man's gate craving the scraps for his relief, than the rich glutton himself faring deliciously every day, and clad in purple: The poorest Christian slave serving in the Galleys, than the Grand Seigneur himself, attended with his train of Janissaries. Let us then impute the contempt, which men cast upon us, to their ignorance of us: and therefore let us slight it, and please ourselves (as well as we may) with that, which the Scripture tells us of the honour done unto us in our fellowship with Christ, while he is given to us, to be our head, and we to be his body and members in particular. 2. See how great the error of the Church of Rome is, making the Pope of Rome the head of the Church, over all Churches, and all Bishops of all Churches throughout the whole world, yea even over all Kingdoms and Commonwealths, and over all the Kings of the Earth in their several Kingdoms. That all this is true of Christ, no true Christian can deny, and we show warrant for it: All power, says our Saviour, Matth. 28.18 Rev. 11.15 is given to me both in Heaven and in Earth. The Kingdoms of this World, says the Angel, are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. And, God hath set him, says the Apostle, Eph. 1.21, 22 fare above all principalities, &c, and hath put all things under, etc. and given him to be the head over all things to the Church. If the Pope will be a Supreme visible Head over all Churches, as Christ is Invisible, let him show his warrant, and so let them, that contend so earnestly for this his pretended Monarchy. But this they can never be able to do. They indeed acknowledge Christ alone to be the Supreme Head, but yet with them the Pope is a secundary Head, as Christ's Vicar-general, in whom must rest all the power to resolve all doubts, to determine all Controversies, to frame new Articles of Faith, etc. But where is their warrant? It's easy to observe, 1 Cor. 12.28 Eph. 4.11. that among all the Orders of Ministers in the Church mentioned in Scripture, there is not any the least intimation made of a Vicar-general of Christ over all the members of the whole Church in the world: and that it's not an absolute Government, but a mere Ministry, that is to be exercised by them. Nay, in all the times of the Apostles themselves there was not the least show of a Monarchy in the Church, but rather the contrary: for whatsoever controversies were to be decided, or whatsoever affairs of the Church were to be ordered, we see all done by the joint consent of the Apostles, Act. 1. & 6. & 15. and the consent of the People. Besides, such a Monarchy of the Pope of Rome, or any other Bishop over all Churches and Bishops is to no purpose, nor of any use: for what need is there of a substitute, where the chief is present? but Christ hath promised that he, Matth. 28.20 though ascended, will be with his Church to the end of the world. Yea, such an absolute Monarchy in the Church is very dangerous, and may prove exceeding hurtful, being in danger through man's corruption, to degenerate into a Tyranny, as we see by woeful experience. But, say they, Monarchy is the best form of Government in the Commonwealth, therefore it is so in the Church. Ans. It follows not, there being a great difference between the state of the Church and of the Commonwealth. In which respect, though a Monarchy be best for the Commonwealth, yet it's not so for the Church, if we respect the visible Government, but if we respect Christ, the Government is Monarchical. But there is, say they, such a Monarchy among the Angels in heaven, Lucifer once, and Michael now, being the Supreme over all the rest, and all the rest subject to them: therefore it should be so in the Church Militant. Ans. To say nothing of the consequence, which is also unsound, the antecedent is all false, being compact of dotages. Isa. 14. Lucifer is Nabuchadnezzar; Michael is Christ. Angels do not acknowledge any superior but Christ. But they say, Christ gave the Monarchy to Saint Peter above all the Apostles, and consequently to his Successors above and over all the successors of the other all Apostles: And St. Peter was Bishop of Rome, and all the Bishops of Rome successively are his successors. Answ. All these things are either false, or at least uncertain. That Christ gave to Saint Peter the Monarchy over the whole Church, is false, and cannot be proved by Scripture, but the contrary is manifest: where was St. Peter's Monarchy, when at that Hierosolymitane Council, not Saint Peter, Act. 15. but St. James gave the difinitive sentence? when he was fain to give account to the Church of his affairs transacted with Cornelius? and finally, when Saint Paul at Antioch, Act. 11. withstood him to his face? Question is made, whether Saint Peter were ever at Rome: false it is, that he was Bishop of Rome, Gal. 2. and that the following Bishops of Rome were and are his Successors in that Office, which he did execute. The more full prosecution of these particulars would take up too much time. 3. See what comfort issues hence to all godly Christians, in that Christ is an Head to and over us. He is Man, as we are, in all things like unto us, sin only excepted; then he will be sure to love us, to tender us, to compassionate us; for to this end he became man, and he took our nature into unity of person with himself, Heb. 2.17 that he might be a merciful high Priest; and so the Scripture speaking of his sympathising with us, Isa. 63.9. says, In all their afflictions he was afflicted. yea, he, that is our Head, is God also, as well as man, therefore he is and will be with us, wheresoever we are; for, as God, he is Infinite, without limits of Essence, therefore Immense, without limits of quantity, therefore Omnipresent, without limits of place. According to his promise then, Matth. 28.20. I will be with you unto the end of the world; he is still present with us, as God, though his Manhood be taken away from us, according to that, which he himself says, Where two or three are gathered together in my name, Matth. 18.20. there am I in the midst of them, namely, to help us by his Spirit, and to hear us: what hopes then may we have of the acceptance of our prayers, and the granting of our requests? If we be in the Fire, in the Dungeon, in the Desert, in the Water, he is with us, to uphold us, to comfort us, to carry us through all, to deliver us out of all. Yea, He that is our Head, is God, therefore infinitely able to turn into folly all the Policies and Counsels of all the greatest Achitophel's or Machiavels in the world, and to take them in their own craftiness. Yea, therefore he is infinite in strength, able to do what he will for the preservation of his Church and the members of it, and for the destruction and overthrow of all his Church's enemies: what comfort then can they want, that have such an head? what calamity can come in the way so great, against which this relation between Christ and us, as between head and members, may not abundantly comfort us? 4. Let enemies of the Church be hereby admonished, not to go on any longer to molest and afflict godly and conscientious Christians, to plot and act mischief against them: They are Members of Christ, and Christ is their Head; and what ye do against them, ye do against Christ. So when Saul (afterwards blessed Paul) went on, as a Wolf of the Evening, to trouble the Christians, our Saviour (though in his own Person out of the reach of his malice) cried out, Why dost thou persecute me? Acts 9.4 Saint Austin observes well upon that place, That our Saviour said not, Non dixit, Sanctos meos, aut Servos meos, sed, Quid me persequeris? i. e. membra mea: caput pro membris clamabat. Vocem pedis suscipit lingua, quando forte in turba pes contritus dolet, clamat lingua, Quid calcas me? non dicit, Pedem meum; sed se calcari dicit, quam nemo tetigit; pes autem, qui calcatur, non separatur à lingua. In Psal. 31. My Saints, or, My Servants; but, Why dost thou persecute Me? that is, my Members: the Head cried out for his Members: So the Tongue takes up the complaint of the Foot; If the Foot, being by chance trod upon in a Crowd, be put to pain, the Tongue complains, Why do you tread upon me? It says not, My Foot, but Me, which no man touched; but the Foot, that is trod upon, is not severed from the Tongue. And so your hostility is not terminated upon a mere man, who, haply, is meek under the effects of your cruelty, and out of charity prays for you, That your sin may not be laid to your charge; but it lights upon a jealous and angry God, the Head of the Church, who takes it deeply to heart, That his faithful Servants, the Members of his Mystical Body, should be so infested and wronged: 2 Thes. 1.6 and with whom it's a righteous thing to recompense Tribulation to them that trouble them. And he is able to do it; for he is, as Man, so God, and therefore infinitely able to confound the stoutest of Enemies. And see in experience of all Times, if it hath not been so. See, if the proud and fierce Enemies of the Church, while they have plotted and acted Cruelties against the Church, have not done it to their own confusion, as not being able to stand against Christ, the Head of the Church. Look upon Dioclesian, Maximinianus, Maxentius, Licinius, Julian, etc. whom the Ecclesiastical Histories set forth, as cruel Enemies against the Church: and in them all, we shall find it to be true, Psal. 34.21 that the Psalmist says, They that hate the righteous, shall be desolate. And again: Confounded be all they that hate Zion: 129 4, 5 They shall be as the grass on the housetop, which withers before it grows up, etc. Be advised therefore, as ye love yourselves, to desist and proceed no further. 5. Let all, that profess themselves Members of Christ, learn, so to carry themselves to Christ, as to their Head, and that in three things. 1. Let us be obedient unto Christ, and subject to his Government, and guided by him in all things. So are all the inferior Members of the natural Body subject unto the Head, and guided and ordered by it. So ought we therefore to be to Christ, who is our Head, and the Church his Body, and we all Members in particular. Nor takes he this Honour unto himself, to be an Head to us, and over us; but God hath given him to be the Head over all things to the Church; Eph. 1.22 he hath appointed him so to be: Yea, he, that is made our Head, is God as well as Man; therefore he hath right every way to rule and govern, and we have good reason to be subject: He hath the power of Life and Death, even of that which is everlasting: Therefore let us be subject to him. Matth. 17.5 Deut. 18.19 God requires this, Hear him. See that Threatening: Whosoever will not hear my words, which he shall speak in my Name, I will require it of him; namely, by punishment: and so the Septuagint renders it, I will take vengeance on him. And so the Apostle expounds it: Acts 3.23 Every Soul, that will not hear that Prophet, shall be destroyed from among the People. And see we not this fulfilled in the Jewish Nation? They would not hear Christ, nor be subject to him; nay, they said, We will not have this man to rule over us: Luke 19.14 1 Thes. 2.16 and therefore (as the Apostle says) the Wrath is come upon them to the uttermost. Be we wise to take warning by them: Let us acknowledge the Relation between Christ and us, as between Head and Members, and accordingly render him due obedience, and be subject to him in all things: What he forbids, let us avoid, as death; what he commands us, let us readily put it in execution: and let our Obedience be, not in some things only, as we ourselves list, but in every thing, suitably to the Order that he hath prescribed to us. Nor let us stand to consult with flesh and blood, but obey him readily, even in those things which are most contrary to corrupt Reason and carnal Wisdom. 2. Christ being our Head, let us aim at his Glory in all things, and prefer it before all things. We see, how chary the Members of the natural Body are of the good and welfare of the Head: how are they all, in their places, to further it, and to serve it? If one shall strike at the Head, we see the Hand held up for the defence of it, ready to take the blow for the securing of it. Let us bear the same affection to Christ our Head: let his Glory be dear and precious to us, even above our Estates, Liberties, Lives. What is against the Glory of Christ, let us set ourselves against it with all our might; spare it not, how dear soever, or how advantageous soever it may be unto us. Sin is that, which in its own nature is most dishonourable to Christ, let us therefore set ourselves against it; Magistrates, to make Laws against it, and to punish for it; Ministers, to cry it down, and every man for his own particular to avoid it; be it the Sin of our Age, Calling, Mat. 5.29, 30 Galat. 5.24 Colos. 3.5 Constitution, though as our right Eye, as our right Hand, let us not make dainty of it, crucify it, mortify it, pull it out, cut it off, cast it from us. What we find to be for the Glory of Christ, let us promote and further it to the utmost of our power. Only still let Order be observed: Let us not run out of our places, nor forsake our stations, under a pretence of honouring Christ, lest we dishonour Christ by that, by which another man may honour him, doing that, which is within the compass of his Calling. But, so far as we may, and keep ourselves within our lists, so far (I say) let us, with our best diligence, promote the Glory of Christ, how dear soever it may cost us. 3. Whatsoever degrees of spiritual Life we have, or whatsoever abilities to do good, let us not take it to ourselves, but ascribe all to Christ: for he is our Head, from whom all spiritual Life and Motion is conveyed unto us, let us therefore so acknowledge it. So doth Saint Paul: Now I live, yet not I, but Christ lives in me: Galat. 2.20 and the Life that I live, I live by the Faith of the Son of God. 1 Co●. 15.10 And again: I laboured more abundantly than they all, yet not I, but the Grace of God that was with me. And so let us. See we others to be spiritually dead, while we live spiritually? See we others unable and insufficient for the least and easiest, while we have ability for the greatest and most difficult Tasks of Christianity? Let us not magnify ourselves, nor sacrifice to our own Nets and Yarns, but let us acknowledge our own Nothingness, and magnify Christ confessing, That it's he alone, who by his Grace hath thus differenced us from others. 6. In the last place, Let this put us upon a Care, to walk (as the Apostle exhorts) worthy of the Calling, Ephes. 4.1 wherewith we are called. Being Members of such an Head, so glorious, so holy, it becomes us not to walk as others do, who have no such relation to Christ. It's the counsel that Saint Austin gives: Yield yourselves (says he) a Body suitable to such an Head, Exhibete vos dignum corpus tali capite, dignam sponsam tali sponso: Non enim potest habere caput illud, nisi condignum corpus, nec ille vir tantus, nisi condignam, ducit uxorem. De temp. Serm. 40. a Spouse suitable to such an Husband: for that Head can have no other than a suitable Body, nor doth so great a Person marry other than a suitable Wife. Not that he finds us suitable to himself, but, having made us his Body, and his Spouse, he makes us suitable to himself, and expects that our Conversation should be suitable to him: as, if a Person of quality should marry a Wife far below himself, whose carriage therefore was suitable to that mean condition in which she formerly lived, he yet expects, that becoming the Wife of such a Person, her behaviour should be suitable to the Honour, that he, by marrying her to himself, hath put upon her. This is Christ's expectation, let us not frustrate it. So let us carry ourselves, that by the conformity of our behaviour to his, we may show, to what Head we belong. So let us walk, as he also walked. 1 John 2.6 Christ and an Hen. CHAP. VII. OUr Saviour himself makes use of this Resemblance, while he says to the Jews, Matt. 23.37 How oft would I have gathered thy Children together, as the Hen gathers her Chickens under her wings? And, therefore (says Saint Bernard) he compared himself to the Hen, Ideo se gallinae comparavit, ut exprimatur incomparabilis charitatis affectus: Nullum enim animal circa pullos suos tanta compassione movetur, sicut gallina: fit enim toto corpore hispida, voce rauca, & omnibus membris infirma, & usque ad summum defectum perveniens. De pass. Dom. c. 5. to express his incomparable Love: for there is no creature, that is moved with so much compassion towards her young ones, as the Hen: for her feathers stand up, and she clocks mournfully, and is weak in all her members, and comes to extreme faintness. So Saint Austin speaks of the Hen: This creature shows great affection towards her young ones, Hoc genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affectu & ipsa infirmetur, & (quod difficilius in aliis animantibus invenitur) alis suis filios protegens contra milvum pugnat. Tom. 4. quaest. Evang l. 1. q. 36. so that, being affected with their weakness, she also is made weak: and (which is hardly found in any other creatures) covering her young ones under her wings, she fights in their defence against the Kite, which would make a prey of them. Sic mater nostra, sapientia Dei per susceptionem carnis, infirmata est, quodammodo, protegit infirmitatem nostram, & Diabolo resistit, ne nos rapiat, In qua defension, quod illa contra milvum conatur affectu, haec contra Diabolum perficit potestate. Ibid. And in the same place he applies this unto our blessed Saviour: So (says he) our Mother, the Wisdom of God [he means, Christ] is in a manner made weak by becoming Man, he defends our infirmity, and resists the Devil, lest he should make a prey of us: In which defence, what the Hen strives to do out of her affection to her young ones, that he doth fully and actually perform by his power. So that in this Resemblance is excellently set forth the singular love, and the tender affection, that our blessed Saviour bears to all godly Christians, especially weak Christians, as an Hen to her Chickens, as a Mother to her Children: He gave great proof of it, while he lived on the face of the Earth: How did he tender his weak Disciples? How did he bear with them, while they bewrayed their ignorance, and weakness of Faith, and other infirmities? And this it was that was prophesied of him: Isai. 42. He shall not break the bruised Reed, nor quench the smoking Flax. How may this comfort us in regard of our weaknesses and infirmities, and the weakness of Faith and Grace in us! Let these humble us, and fence us against pride and high-mindedness: but let us not in this respect despair, as if, because of our weakness, Christ would disown and cast us off: The Hen casts not off the care of her Chickens, because they are weak; nor the Mother the care of her Children, because they are sickly and infirm: nay, the Hen sets and spreads her wings over her young ones, and brood's them: and the Mother most fosters and tenders those of her Children that are weakest; she leads them by the hand, she dandles them on her knees, she carries them in her arms: and how shall we think the contrary, but that Christ, who puts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this natural affection into the creatures, will much more exercise this tender affection towards weak and infirm Christians: Be of good cheer then; ye labour under much weakness and manifold infirmities, but ye have a tenderhearted Saviour, who will both pity your weakness, and help you against it, and never leave, till he hath brought you to the measure of the stature of the fullness of Christ; Eph. 4.13 that is, to that state and pitch of Perfection, which he hath laid out for you; as Christ at the time of his Death had attained to full age, strength and stature. And fear not Satan; ye are weak, and he is strong, and now ye think, how shall we stand against him? how can it be avoided, but that he should devour us? but fear not: The Kite hath an aching tooth at the Chickens, seeking to make prey of them, and the Kite is strong, the Chickens weak: but the Hen, perceiving the danger, calls and gathers them under her wings, and is ready to fight for their defence against the Kite: And such is the affection of Christ towards his weaklings: he stands in defence of them, and he is able to defend them against him; John 10.29 None (says our Saviour) shall be able to take them out of my hand: for he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mean man only, flesh and blood, as we are; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Immanuel, God and Man in one Person: Verse 29, 30 and as God, one with his Father, and that his Father, greater than all; namely, greater in power: why then should we fear the worst that this Prince of Darkness can do unto us? Fear so, as to be circumspect and watchful over ourselves, not to give him advantage against ourselves: but fear not so, as to despair of our safety: Christ is at once tender over us, and infinitely able to shelter and defend us. Much less shall we have need to fear visible Enemies, who are flesh and blood as we are: if Christ be so able to defend us against the Devil, how shall he not be able to safe guard us against his Imps? fly but to Christ, and get under his wings, as the Chickens under the wings of the Hen, and we shall be safe; let our Enemies be never so strong, never so watchful, never so malicious: and there will be nothing to hinder, but that we may say with David; In the Lord I have put my trust, Psalm 56.4 I will not be afraid what flesh can do unto me. But, if Christ be so tender over us, and so tenderly careful of our safety and welfare, as the Hen over her chickens, than it becomes us, by way of thankful retribution, to be as tender of his honour: let us not then fail hereof: think, what it is, by which he may be in danger to suffer in the point of his honour, and let us study to prevent it, or remove it: Sin it is, that is such an enemy to his honour; let us therefore set ourselves against it to the utmost of our power: and that both in others and in ourselves. Spare not any that shall venture by sin to act against his honour: it concerns the Magistrate, Rom. 13.4 he must not bear the sword in vain, for he is the Minister of God, a revenger to exercise wrath upon him, that doth evil. It concerns the Preachers of God's word, to them the charge is given Cry aloud, spare not, lift up thy voice like a trumpet, Isa. 58.1. show my people their transgression, and the house of Jacob their sin. It concerns Masters of Families, to endeavour to keep the name of Christ from being dishonoured by the sins of those, that are under them, spare not to chide, spare not to correct, and make them to feel smart, that are bold to dishonour Christ by their sins. Because old Eli did forbear to exercise due severity against his Sons, dishonouring God by their abominable wickedness, he is deeply censured, 1 Sam 2.29 1 Sam. 4.11, 18. as honouring his Sons before God, and we see the severity that God exercised both against his Sons, and against himself for it. Yea, it concerns us all, seeing any friend or neighbour by Sin to dishonour Christ, not to spare them, but to endeavour by seasonable reproof to take them off from their exorbitant courses. Leu. 19.17. Thou shalt not hate thy brother in thy heart, says God, but thou shalt reprove him. Thus therefore let us show our chariness for the honour of Christ in respect of others. But no less let us be thus affected in respect of ourselves. Let us, professing ourselves Christians, take heed of sin, lest Christ be dishonoured by it; for our sins, above the sins of all others, will occasion dishonour to him. Through you, says the Apostle, Rom. 2.24. the name of God is blasphemed among the Gentiles. Salvian in this kind excellently enlarges himself. Can it be said of the Huns, says he, behold what manner of men they are, Numquid de Hunnis dici potest, Ecce, quales sunt, qui Christiani esse dicuntur? Numquid propter Maurorum efferos mores lex sacrosancta culpatur? Numquid de ullis istorum dici potest, ubi est lex Catholica, quam credunt? uhi sunt pietatis & castitatis praecepta, quae discunt? Evangelia legunt, & impudici sunt: Apostolos audivat & inebriantur; Christum sequuntur, & rapiunt? Numquid haec de ulla istarum gentium dici queunt? Non utique: de nobis quippe ista omnia dicuntur. In nobis Christus patitur opprobrium: in nobis patitur lex Christiana maledictum. De gubern. Dei. l. 4. that are said to be Christians? Is the holy Religion blamed for the savage manners of the Moors? Can it be said of any of them, where is the Catholic Faith which they believe? where are the precepts of piety and chastity, which they learn? they read the Gospels and are unchaste: they hear the Apostles, and live in drunkenness; they follow Christ, and oppress? can these things be said of any of these Nations? at no hand: but of us all these things are spoken. In us Christ suffers reproach: In us Christian Religion is evil spoken of. Let us then for Christ's honour sake look to our behaviour, to abandon all sins, which are so dishonourable to Christ: And, on the other side, let us be careful, not to omit any duty, by which we may in our places, promote the glory of Christ, nor let us stick at the undergoing of any hardship, so we may honour Christ thereby: how shall we clear ourselves from the guilt of horrid ingratitude if we shall not be thus chary of the honour of Christ, who hath been so tender of our welfare, and safety? Lastly, let us imitate our blessed Saviour, and as he is tender and chary of the good and welfare of us all, so let us be tender of the welfare and safety each of other: whom can we study to resemble more safely, then him, of whom it's testified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 7.37 he hath done all things well? and whom ought we more to imitate, then him, that is our head, that so there may be a conformity between him, the head, and us the members? Let us therefore be tender and chary of the safety and welfare of others. Let us do nothing that may be destructive to others: let us not poison others by our evil 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, says the Apostle, for whom Christ died: Its St. Paul's profession, If meat make my brother to offend, 1 Cor. ●, 13 I will eat no flesh, while the world stands, lest I make my brother to offend. In indifferent things, that are absolutely in our own power, let us not so stand upon our terms, 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 edify not. Thus let us be careful not to do any thing, whereby we may hazard the welfare of others. But be we also careful, not to be wanting in any thing, whereby we may further their welfare: harken to Saint Judes' advise, Edify one another in your most holy Faith; Judas, ver. 20 1 Thes. 5.14 Heb. 10.24 and Saint Paul's, 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. Eat 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 dost challenge such power to thyself as to think that lawful for thyself alone, which thou forbiddest to others, and to drive others from those things, which thou takest licence to thyself to commit. And how shalt thou not hinder others from accepting of thy counsel, while they shall find 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 says, 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 pity and compassion towards them: 2 Cor. 11.29 who is weak says 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 pity and bemoan their condition. CHAP. VIII. Christ and an Husband. THis resemblance is clearly 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 less 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 forbidden 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 expressed 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, says he, from Lebanon, my Spouse. Thou hast ravished 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 (says he) thy maker, is thine Husband. And again. As the Bridegroom rejoices over his Bride, Isa. 62.5 so thy God rejoices over thee. I will betrothe thee unto me for ever, Hos. 2.19, 20 says God by the Prophet, I will betrothe thee unto me in righteousness, &c, I will even betrothe thee unto me in faithfulness. 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, rejoices greatly, because of the Bridegroom's voice: this my joy therefore is fulfilled. Rev. 21.2 I John, says the holy Apostle, saw the holy City, coming down from God out of Heaven, as a bride prepared for her Husband. And, come hither, says the Angel, Rev. 21.9 I will show thee the Bride, the Lamb's 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 find, 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 Father's consent! shall come to me; behold the Church's consent! And him, Gen. 2.22 that comes unto me, I will in no wise cast out: behold Christ's 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 etc. 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 says 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 Catholic Church, says the Nicene Creed. And so says 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 Catholic Church, and one Spouse; as the Apostle says, 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 (says 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 ourselves, the inequality is so great, that there is no fitness, he God, we men; he Infinite, we finite, he Light, and we darkness; he the wisdom of the Father, we fools; he purity itself, we all filthy and uncleanness as the Prophet says, Ezek. 16.4 wallowing in blood, not washed at all, etc. he the mirror of Beauty, we black dowdies; he infinitely glorious, we most base. But yet (that there might be some meetness) 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 Mankind: 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 Honour: 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 Oil of gladness above his fellows: And we have received an Unction 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 Christ's 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 Honour of the Church, and the Members of it: Behold! they are the Spouse and Wife of Christ, and he is their Husband; transcendent Honour and Preferment! It could not be denied to be great Honour that was put upon Esther, she a poor captivated Jewish Maid to be made the Wife of King Ahashuerosh, that had the command of 127 Provinces: but how great then is the Honour 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 King's reign, and Princes decree Justice. See your great Honour arising from the Honour of your Husband: See his great Love to you in raising you to so high Preferment? II. See what comfort this point affords to all godly Christians, the Members of the Church. If he be our Husband, and we his Spouse, then doubt not, but he will strictly perform to us all the loving Offices, in a supereminent way, which loving Husbands do, and all Husbands are bound to perform to their Wives. So that the comfort reaches far. It's comfort, 1. Against bodily and spiritual wants: be sure, ye shall not want any thing, that is for your good and conveniency, either for Soul or Body. The loving Husband readily says to his beloved Wife, Thou shalt not want any thing, so long as I have a penny: So says Christ much more to his Church; be of good cheer then: whatsoever the wants be, under which ye lie, do but by prayer acquaint Christ with them, and he wants neither will nor power to supply them all: not will, for his love to you is transcendent; not power, for all things are in his hands to bestow. 2. Against our Sins: They are debts, but, repenting hearty of them, be not afraid, lest they should be laid to our charge; our Husband will not fail to discharge them all for us: and, he having discharged them, and satisfied God's Justice for them, doubt not, but that (though they be never so many, and never so great) they shall be remitted to you for Christ's sake. 3. Against the Distresses, to which in this life we are subject, either from Men, or Devils: The loving Husband, if he be able, will be sure to defend his beloved Wife from all wrongs: much less shall ye sustain from any, if Christ your Husband can do with all: and what cause have we to doubt of his power? for God, the Father of Christ, is greater than all; Joh. 10.29, 30 and he and his Father are one. 4. Against all Enemies bodily or ghostly: Ye are ready to think, Our Enemies are great for power, full of policy, many for number, how shall we, an handful of impotent and silly men, be able to stand against them? but fear them not: Our Enemies are Christ's Enemies, as the Wives Enemies are the Husband's Enemies: and though they are more than our match, yet they are far inferior unto him: and therefore, though we cannot, yet he can both shield us against them, Isai. 10.12 and render unto them the fruits of their stout hearts, and desperate malice. 5. Against our ignorance and simplicity: We are, in some particular or other, puzzled, so that we know not what to do, nor what course to take: Yet be not disheartened, the Husband that loves his Wife, will be ready to direct and counsel his Wife, so far as he is able: Christ is such an Husband, as wants neither will nor skill; he can direct us: for he is the Wisdom of the Father, Col. 2.3 and in him are all the Treasures of Wisdom and Knowledge; and there is no question but he will do it: for, besides that he exceeds in love to his Church, Isai. 9.6 it's his Office to be a Counsellor to the Church, and to all godly Christians, the Members of the Church: only seek his advice by prayer, and search the Scriptures, and doubt not but that thou shalt find full direction, as your occasions require. 6. Against the base Opinion that the World hath of you: They think of you (as they of the Apostles) as the filth of the World, and the offscouring of all things: 1 Cor. 4.13 and your condition, indeed, in the World, is mean and low, in which regard men proudly overlook you: So that ye may take up the complaint of the Psalmist, We are exceedingly filled with contempt, Psa. 123.3, 4 etc. but be of good cheer: See the Honour that Christ hath put upon you, while he becomes your Husband, and hath made you his Spouse: and there is not the meanest Christian, how much soever he is undervalved, but he hath a share in this Honor. 7. Against spiritual Desertions: Good Husbands will not forsake their Wives; no Husband should do it, but aught to have one Bed and one Board with them: then be sure, that Christ will not departed from thee; if he shall at any time seem to departed, it's for thy good, and he will again return unto thee at the last, and will show thee his favour; be comforted therefore. Saint Bernard hath a sweet Passage to this purpose: Ne timeas, O Sponsa, ne desperes; si paulisper tibi subtrahit Sponsus faciem suam, omnia ista tibi cooperantur in bonum; & de accessu, & de recessu, lucrum acquiris: tibi venit, tibi recedit: venit ad consolationem, recedit ad cautelam, ne magnitudo consolationis extollat te, ne, si semper apud te sit sponsus, contemneres sodales, & hanc continuam visitationem non jam gratiae attribuas, sed naturae. Nimia familiaritas parit contemptum: recedit ergo, ne, nimis assiduus, contemnatur, & ut, absens, magis desideretur, desideratus, avidius quaeratur, & diu quaesitus, gratius inveniatur. Praeterea, si nunquam deesset consolatio haec, quae, respectu futurae gloriae, ex parte est, putaremus forte hic habere civitatem manentem, & minus inquireremus futuram: ne ergo exilium deputemus, & arrham pro precii summa, venit Sponsus & recedit, nunc consolationem afferens, nunc universum statum nostrum in infirmitatem commutans, paulisper permittens nos gustare, quam suavis sit, &, antequam plene sentiamus, se subtrahit. De Scula claustr. cap. 6. Fear not, O Spouse (says he) despair not; If, for a little while, thy Husband withdraws his face from thee, all this works together for thy good; both by his coming, and by his departure, thou art a Gainer: He comes for thy good, and he departs for thy good: He comes for thy comfort, and he departs for thy caution; lest the greatness of the comfort should too much lift thee up; lest, if thy Husband should be always with thee, thou shouldst contemn thy Companions, and shouldst now attribute this continued Visitation, not to Grace, but to Nature. Too much Familiarity breeds Contempt: He withdraws himself therefore, lest, being too constantly with us, he should be contemned, and that, being absent, he may be the more desired; and that, being desired, he might be sought with more earnestness; and that, being long sought, he may be found with more thankfulness. Besides, if we should never want this comfort (which yet, in respect of the future Glory, is but something in part) we would haply think to have here a continuing City, and the less look for that which is to come. Lest therefore we should mistake the place of our Exile for our Country, the earnest Penny for full Payment, our Husband comes and goes, one while bringing comforts, and another while turning our whole state into weakness, suffering us, for a little space, to taste how gracious he is; and, before we can have a full taste of it, he is gone. This then is no small comfort to us against such Desertions. III. Let wicked men learn hence, not to despise godly Christians, considering the Honour that Christ hath put upon them, in that he becomes their Husband, and makes them his Spouse: How were it not against all Reason to lad them with scorn and contempt, whom the King of Kings hath so highly honoured? as for any of the Subjects, high or low, to have despised Esther, when Ahashuerosh had made her his Wife, and Queen in stead of Vashti. Much more let not them offer any wrong to such: for Christ is their Husband, and they are his Spouse: and therefore how shall not the wrong done to them fall upon the head of the wrong doer? As the Husband, that loves his Wife, will reckon any wrong done to her, as done against himself, and will to his power avenge her quarrel: Esth. 7 (And this we see in the case of Esther; Haman had plotted the Destruction of all the Jews in one day; and she, being a Jewess, had been in the same danger: and now she had no sooner complained to Ahashuerosh of the wrong intended at the Banquet of Wine, but instantly his wrath was incensed against Haman; nor could his wrath be pacified, till Haman, his great Favourite, was hanged upon the Gallows, which he had provided for Mordecai:) So and much more will Christ, the Husband of the Church, be affected with any wrong done to the Church, or any Members of it; he will own it, as done to himself, his wrath will be kindled against them that do the wrong, and a full revenge will certainly be taken upon them. As than ye love yourselves, repent of, and desist from wronging these. iv Let the godly learn, in this respect also, to look to their Conversation, that it may be suitable to the Honour that Christ hath put upon them; for so honourable carriage becomes honourable and honoured persons: It's not for a King's Wife to give way to such behaviour, as may yet be tolerable in Women of ordinary rank; much more ought Christians, professing themselves to be so related to Christ, to be choice of their demeanour, as Christ, in the point of Honour, surpasses all the Grandees of the World. V Let them also learn to be thankful to Christ, who hath so honoured them, becoming an Husband to them: consider we how great the Honour is, to be the Wife or Spouse of the Prince of the Kings of the Earth: Think we, how unworthy we are so great advancement: and so endeavour we to raise up our hearts to an high pitch of thankfulness: And let us show it forth, 1. In words, by setting forth his Goodness, and sounding forth his Praises. 2. In Realities, studying to carry ourselves to Christ, as to our Husband; and that in sundry Particulars. 1. Let us have an high and reverend Opinion of him, and express it, both in words, as the Church did, Cant. 5.10 while she said of him, My well-beloved is white and ruddy, the chiefest of ten thousands: and in gesture, as those twenty four Elders, falling down, and casting their Crowns before the Throne, and saying, Rev. 4 10, 11 Thou art worthy, etc. 2. Let us be subject to him, to his Injunctions by Active Obedience; and, by Passive, to all the Dispensations of his Providence. 3. Let us have common Friends and common Foes, common Contentments and common Dislikes: He counts our Friends his, and the acts of Friendship done unto us, he reckons as done to himself: It's his voice, Matth. 25.40 In as much as ye did it to one of these little ones, ye did it to me: He counts our Foes his, and the acts of Friendship denied to, and the acts of Hostility done against us, he holds, as denied to, or acted against himself. Verse 45 Thus he says, In as much as ye did it not to one of these little ones, ye did it not to me. And when Saul, afterwards blessed Paul, goes on to persecute the Christians, he hears it said to him from Heaven, Acts 9.4. Saul, Saul, Why dost thou persecute me? What then can we do less, then to count his Friends ours, and his Enemies ours. And, seeing he takes content in the things that make for our happiness, and dislikes the things that make against us, what is more reasonable, then that we should take content in the things that content him, and dislike and abominate the things that are displeasing to him? 4. Let us be loyally affected unto him: let him have our love, all our love: So ought the Wife to be affected unto her Husband; let us love nothing besides him, but for him: love not any man, but either because he is Christ's, or that by our love we may win him to be Christ's: let us not go a whoring after other things, not love any thing, by which we may be in danger to be drawn from the love of Christ; nay, in comparison of Christ, hate all. To this purpose is that of our Saviour; He that loves Father or Mother, Matth. 10.37 Brother or Sister, more than me, is not worthy of me. Luke 14.26 Nay, If any man comes to me, and hates not his Father and Mother, Wife and Children, Brethren and Sisters, yea, and his own life also, he cannot be my Disciple. 5. Let us delight in Christ and in communion with him: This is a duty of all wives to their Husbands, and a property of every good wife. If they be absent each from other, she is glad of a Letter from him, and she delights in reading it over and over. If they be present, it's her joy to eat and drink with him to speak to him, and to hear him speaking to her. Let us not fail to be so affected to Christ: he is, in regard of his body, absent from us: he in Heaven, we on Earth, and the Scriptures are, as his Epistle written to us, let us delight in them, and exercise ourselves in the study of them: thus is the blessed man described, his delight is in the Law of the Lord, Psal. 1.2. and in that Law he meditates day and night. In the Sacrament of the Lords Supper we have opportunity to feast with Christ, let us readily lay hold on all opportunities for the use of this ordinance in the season of it: let us diligently hear the Word read and Preached: therein Christ speaks unto us. And finally, let us frequently put up our prayers to Christ, therein we speak to him. 6. Let us long for the time, when this marriage between Christ and his Church shall be fully accomplished: for so a woman betrothed to an Husband longs for the marriage day. Thus let it be with us: for, for the present, we are but betrothed to him: the marriage shall not be fully accomplished, till the second coming of Christ; then shall the whole Church and all the members of it, both in soul and body, be brought unto Christ, and not till then, to enjoy him and to be with him fully, immediately, and for ever. And so the Apostle brings this in as a consequence of Christ's descending from Heaven with the voice of an Archangel, and with the Trump of God, that we, namely, 1 Thes. 4.16, 17 the whole Church both in soul and body, shall be ever with the Lord; Oh therefore let us long for that day, let us say, Rev. 22.20 even so, come Lord Jesus, come quickly: this is frequently affirmed of the godly, as of the Saints at Corinth, 1 Cor. 1.7 that they waited, namely, with patience, yet with desire, for the coming of the Lord Jesus. And so St. Paul testifies himself and all the godly, that they looked for their Saviour from heaven. Phillip 3.20 And so by the same Apostle are the godly described, namely, that they are such, 2 Tim. 48. as love the appearing of Jesus Christ. Such therefore let us be. CHAP. IX. Lib. I. c. Christ and a Lamb. WE have heard Christ and the Paschal Lamb compared before, and I intent not now to touch upon that: but only shall take notice of the resemblance between Christ and a Lamb in general: And frequently is our Saviour set out under this notion. So the holy Baptist says of Christ, Joh. 1.29 Behold the Lamb of God that takes away the sins of the world. And a little after, Behold the Lamb of God And so St. Peter, Verse 36. 1 Pet. 1.19 By the blood of Christ, as of a Lamb unspotted, and undefiled. And so Saint John. Rev. 5.6 Vers. 8. In the midst of the Elders stood a Lamb, as it had been slain: And again, the twenty four E dear felt down before the Lamb. Vers. 12. And again: Worthy is the Lamb, that was slain, to receive power and riches, etc. And again. Rev 6.16 Hid us from the wrath of the Lamb? And again. Rev. 19.9 Blessed are they, that are called to the marriage-supper of the Lamb: Rev. 21.9 And again. One of the Angels said, Come hither, and I will show thee the Bride the Lamb's wife: In all which places its plain, that Christ is spoken of. And the resemblance between Christ and the Lamb holds in these 4. particulars. 1. It's an useful and profitable creature, the flesh, the skin, the wool, yea all of it and about it is good for some use or other, for food, for clothing, etc. And who sees not, how all this is true of Christ? useful he is for all purposes, he is a King to govern us, a Prophet to teach us, a Priest to Sacrifice and intercede for us; he is a Shepherd to lead us to the green Pastures, a Physician to heal our Diseases, a Counsellor to advise us, a Guide to direct us, Isa. 55 1. Rev. 3.18 a Captain to fight for us: He is milk, wine, and honey; he is gold to enrich us, garments to us, eyesalve to cure our blindness: yea he is all in all to us; Col. 3.11 yea all about him is useful to us, the holiness of his conception to answer for our natural uncleanness, the holiness of his life to answer for the irregularities of our lives, his Death to satisfy the justice of God for us: his Resurrection, to be a cause of our resurrection at the last day: His Ascension into Heaven, to prepare Mansion-places for us, his sitting at his Father's right hand, to intercede for us; his coming again at the last day to take us to himself, that we may be ever with him. 2. The Lamb is a contented creature, content with any pasture, though never so poor, into which the shepherd shall put it: And who sees it not to have been so with our Saviour? If God will have him to be born of a poor Virgin, he disdains it not. If to live in a mean condition, so as not to have where to lay his head, he sticks not at it: he sought not greater things for himself then God had laid out for him; nay when the people would have taken him by force to make him a King, he would none of it, Joh. 6.15. but departed into a mountain alone by himself. 3. The Lamb is a meek creature, bearing wrongs quietly, not studying revenge: and herein, in an high degree, is it a fit resemblance of our dear Saviour: Therefore, says St Austin, is our Saviour compared to a Lamb, Agnus, quia mansuetus. Tom. 10. serm. a Lovaniens. Edit serm. 90. because of his mildness. We hear that Evangelical Prophet in this respect comparing Christ to a Lamb: Isa. 53.7 He is brought, says he as a Lamb to the slaughter, and as a sheep before his shearer is dumb, so he opened not his mouth. But, will some say, did he not open his mouth? when they came to apprehend him in the garden, Matth. 26.55 said he not, Are ye come out as against a thief, with swords and staves, for to take me? And when one of the Officers struck him with the palms of his hand, Joh. 18.22, 23 said he not, If I have spoken evil, bear witness of the evil: if well, why smitest thou me? how then is it true of him, that he opened not his mouth? Hear Saint Peter clearing this scruple: he opened not his mouth, 1 Pet. 2.23 that is, when he was reviled, he reviled not again; when he suffered, he threatened not; he neither studied, nor exercised revenge, but meekly bore all; he could have prayed to his Father, and he would have given him more than twelve Legions of Angels; Isa. 37.36 and what revenge could they have wrought against them, when one Angel in one night destroyed 185000. 2 King. 1. in the Assyrian Host? At his word, as at the word of Elisha fire from Heaven might have consumed them all; or the Earth would have opened her mouth, and devoured them all, as it did Korah, and that rout of Rebels. But he forbore all this, and quietly suffered all, committing his cause to him that judges righteously. Numb. 16. 4. The Lamb is an innocent creature; The Lamb says Bullinger, is a symbol of innocency. Agnus innocentiae symbolum. In Apoc. 5. And was not this eminently seen in our blessed Saviour? whom did he ever wrong in word, in deed, in body, in goods, in good name? how justly might he say, as Samuel in his apology? Whose Ox have I taken? 1 Sam. 12, 3 whose Ass have I taken? whom have I defrauded? whom have I oppressed? etc. The Apostle could say of him, such an high Priest it became us to have, who was holy, harmless, Heb. 7.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Nay, he was so fare from hurting any, that he abounded in the exercise of beneficency: he took all occasions that offered themselves of doing good, yea he sought opportunities, he went about, doing good, Act. 10.38 says Saint Peter. He went about all their Cities and Villages, Matth. 9.35 says St. Matthew, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every sickness and every disease among the people. Nor was there any sort of people, which tasted not of his beneficency: To the woman of Samaria, that had scoffed at him, Joh. 4.9 as being a Jew, he gave a clear manifestation of himself, as the Messiah, I that speak unto thee, am he, Vers. 26. says our Saviour to her. Matth. 15. The woman of Canaan by her importunity prevails at last to have the devil cast out of her daughter. Malchus, that came among the rest to apprehend him, having had his ear cut off by Peter's sword, had his ear cured by our Saviour. Luk. 22.51 And when the Jews had exercised the height of cruelty against him, having nailed him to the Cross, he forbears not then to act for them, but making intercession for them, says, Father, forgive them, they know not what they do. Luk. 23.34 See here the horrid sin of the Jews, in plotting and acting against this our dear Saviour: he to be so qualified in all respects, as we have heard, so useful to mankind, so contented with his mean condition for our sakes, so meek under all their acts of unkindness against him: so innocent and harmless, yea, so beneficent, notwithstanding all their unkindnesses against him; and they to be carried with so much violence against him, so that nothing will satisfy them but his blood: what horrid inhumanity is this? As for ourselves, let us remember what Saint John says. 1 Joh. 2.6 He that says, he abides in him, [namely, in Christ] aught also himself so to walk, even as he walked. Let us therefore endeavour as in other particulars so in these to imitate Christ. 1. As Christ was, so let us study to be useful in our places unto those among whom we live, in the employment of those abilities, which we have received from God: Rom. 12.13 1 Tim. 6.17, 18. have we the wealth of the world? let us distribute to the necessities of Saints: being rich in the world, be ye rich in good works, and ready to distribute: have ye wisdom? be not backward to counsel and advise them that stand in need of your help in this kind: 1 Thes. 5 11 Vers. 14. Heb. 3.13 Psal. 122.6 and according to the gifts, that ye have received, Edify one another, warn them, that are unruly, comfort the feeble minded, etc. Exhort one another daily. If ye can do no more, having yet the spirit of prayer, Jam. 5.16 pray for the peace of Jerusalem, yea, pray ye one for another. 2. As Christ was, so let us be content with the meanest condition into which it shall please God, our great shepherd to bring us; if he will have us to be as poor, as Job, Psal. 66. if he lays afflictions on our loins, if he gives men leave to ride over our heads, if he shall cast us upon the bed of languishing, be content with all, God will have it so, why should we not be content? much more are we for the cause of Christ, stripped of our wealth, cast into prisons, laden with reproaches, banished out of our Country, made a Prey to Sword, to Fire, to wild beasts? murmur not, but be content; It's for the honour of our Lord and Master, who for our good, and everlasting happiness, was content, being God, to become man, being the Lord of all, to become servant to all, being to be the great Judge of the world, to be arraigned at the bar of Humane judgement, being the Prince of life, to suffer death, being the Lord of glory, to be crucified, being God blessed for ever to be made a curse. Think seriously of this, and then think, what cause have we to be discontented with any the saddest condition, the greatest degree of abasement, into which we can be brought for his cause? for, what are we in comparison of him? Learn we therefore, with St. Paul, how to be abased, and how to abound, both to be full and to be hungry, Phil. 4.12 both to abound and to suffer need: and, as the Apostle exhorts us, to be content with such things, as we have. Heb. 13.5 3. Let us be as he was, meek in undergoing all unkind usage, that we may meet withal at the hands of men: though we be reproached, reviled, and slandered, let us be as if we heard not; though real injuries be offered to us, let us be as if we felt them not: let us not exercise nor meditate revenge: It's the exhortation that the Apostles frequently give: Rom. 12.19 1 Pet. 3.9 Avenge not yourselves, but give place unto wrath, says Saint Paul, Not rendering evil for evil, nor railing for railing, says Saint Peter. Solomon in the Old Testament can give the same advice. Say not thou, I will recompense evil. And again, Prov. 20.22 Prov. 24.29 Say not thou, I will do so to him, as he hath done to me. And we want not eminent examples of this meekness both in the Old Testament and in the New. Of Moses it was said, Numb. 12.3 that he was very meek above all that were in the Earth. Indeed, if God and his honour be concerned, Exod. 32. he can be hot to purpose: God is dishonoured by the golden Calf: and now see, how he lays about him. He is bringing in his hand the tables of the Covenant written with Gods own hand, but upon the sight of their idolatry, Vers. 15 Vers. 19 judging them unworthy of so rare a testimony of God's love, he casts them out of his hand, Vers. 20 and breaks them beneath the Mount. As for the Calf which they had made, he burned it in the fire, Vers. 20. and ground it to powder, and strained it in the water, and made the Israelites to drink of it: He spares not Aaron, but reproves him sharply, what did this people to thee, Vers. 21. says he, that thou hast brought so great a sin upon them? And, proceeding further, he arms the Levites against their brethren, so that there fell of them three thousand men. Vers. 27, 28 Thus hot he is in a business, that concerned God: but if the business concerns himself only, he is meek and calm to admiration. Numb. 12. 1, 2 Vers. 9, 10 Vers. 13. Aaron and Miriam speak against him, because of the Ethiopian woman, whom he had married, and he hears it: and when God would not bear it, but would have righted him, and therefore had stricken her with Leprosy, he intercedes with God for her. The like we see to be the carrriage of David to Saul. 1 Sam. 26.19, 20 What wrong Saul had done to him, ye may see by his expostulation with Saul: and yet how meekly did David carry himself under all? fare was he from revenge Twice he had opportunity to have cried quit with him; 1 Sam. 24. & 26. and he had those about him, that were earnest with him, to lay hold on the opportunity and would have wrought the feat for him, but David stilled and stayed them, saul's life was dear to David: yea, when he fell in the war upon the Mountains of Gilboa, how did he lament his death? Quae mater, sic defleret filium, sicut hic deflevit inimicum? quis gratiae authorem tantis prosequatur laudibus, quantis iste prosecutus est insidiatorem capitis sui. Offic. l. 3. c. 9 how did he praise him? 2 Sam. 1. What mother, says St. Ambrose, could so lament for her Son, as he lamented for his enemy? who could so praise his Benefactor, as he praised him, that sought his life? Yea, when a pickthank Amalekite, hoping to have received a reward, 2 Sam. 1. brought to David saul's Crown and Bracelets, and told him, that he had killed him, he caused him to be put to death: and he blesses the men of Jabesh-Gilead for their kindness to their Master, 2 Sam. 2 Saul: 2 Sam. 5 and with what severity did he avenge the death of Ishbosheth, the Son of Saul, upon Baanah and Rechab the Murderers? So meek was David under all the injuries of Saul against him; so far from revenge. Other examples I might add, but these may suffice. I will therefore content myself to put you in mind of the meekness of our Saviour, in which he was as a Lamb: and now remember we the charge of our Saviour, Learn of me, for I am meek; namely, Matth. 11 29 that we should be meek, as he was. And fear not now the imputation of cowardice. The Gallants indeed of the World reckon this Meekness so to be: but the wisest of mere men tells us, on the other side, Prov. 16.32 That He that rules his spirit is better than he that takes a City. And we shall deceive ourselves, if we think that Law of Moses, Eye for eye, Deut. 19.21 etc. to favour the retaliation of wrongs: For, 1. That Law was not given to private men, but to Magistrates, as to God's Deputies, to whom he hath committed the Sword, to take vengeance on evil doers; and so, when they use their power to this purpose, they revenge not, but God by their hand. 2. The end of that Law (as Tertullian observes well) was not to permit a retaliation of wrongs by way of revenge, Non hoc ad secundam injuriam talionis permittendam, sed ad primam coercendam, ut unusquisque respiciens licentiam secundae injuriae, à prima seipsum contineret. Contr. Martion. l. 4. but to restrain men from offering the first injury, that every man, looking at the licence of the second injury, might keep himself from the first: For, Nil amarius, quam idipsum pati, quod alterifeceris. Contr. Marc. l. 2. as the same Father says elsewhere, There is nothing more bitter, then to suffer the same evil, which we have done unto others. 3. Quis facile contentus est, tantum rependere vindictae, quantum accepit injuriae? videmus homines, leviter laesos, moliri caedem, sitire sanguinem: huic immoderatae & injustae vindictae modum justum figens, lex poenam talionis instituit: proinde, Oculum pro oculo, non foams, sed limes furoris est, non ut id, quod sopitum erat, accenderetur; sed ne id, quod ardebat, ulterius extenderetur. To. 6. contr. Faust. l. 19 c. 25. The Answer is good that Saint Austin gives: Who doth readily content himself (says he) to proportion his revenge to the wrong which he hath received? We see men, lightly offended, to plot death, to thirst after blood. The Law therefore, setting bounds to this immoderate and unjust revenge, appointed this retaliation. That therefore, which Moses says, An Eye for an Eye, is not for the fomenting, but for the restraining of Fury; not that that, which was laid asleep, should be kindled again, but that the heat, that was, might not be stretched out too far. Let us not therefore, either for fear to be counted Cowards, or in hope to be born out by that Mosaical Law, study or exercise revenge; but, after the Example of our blessed Saviour, carry ourselves meekly in bearing injuries. 4. As Christ was, so let us be, harmless and innocent, not wronging any in word, thought, or deed; in body, goods, or good name. If the Question be, Lord, Psalm 15.1 who shall enter into thy Tabernacle? Who shall dwell in thy holy Hill? that is, Who shall be saved? The Answer is, He that backbites not with his Tongue, nor doth Evil to his Neighbour, Verse 3 nor takes up a reproach against his Neighbour. It stands us then in hand, thus to be harmless, as we desire Happiness. Ask yourselves also, Can I take it in good part to be wronged by another? If you could not, then wrong not another: for this is the golden Rule of Equity laid down by our Saviour; What ye would that men should do to you, do ye the same to them: Matth. 7.12 and consequently (which is the Dictate of Nature) What you would not suffer from another, do it not to another: yea, there is no expecting, Quod tibi fieri non vis, alteri ne feceris. upon any just ground, to be free from receiving wrong, except ye be careful not to wrong others: for so our Saviour says, Matth. 7.2 With what measure ye meet to others, it shall be measured to you again. According to that also of the Prophet: Woe to thee that spoilest, Isai. 33.1 and thou wast not spoilt; when thou shalt cease to spoil, thou shalt be spoilt. And it's an excellent passage of the Prophet Joel against the Enemies of God's people: Joel 3.6, 7, 8 The Children of the Jews ye have sold to the Grecians, that ye might remove them far from their border: Behold I will raise them out of the places whither ye have sold them; and I will sell your Sons and Daughters into the hands of the Children of Judah, and they shall sell them to the Sabeans, to a people far off. As than you desire not to suffer wrong, forbear to do wrong. But Christianity stands not all in Negatives: nor shall we answer our Pattern, if we only do no hurt. Add therefore a care to do good, and to exercise beneficency, as our Saviour did: and here take the Rule, 1 Thes. 5.15 Ever follow that which is good, both among yourselves, and to all men: and that, Do good to all, Galat. 6.10 especially to them that are of the Household of Faith. If occasions of doing good offer themselves to us, accept of them with joy and thankfulness: If they seem to fly from us, 1 Thes. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pursue them with all earnestness; this is that following which Saint Paul means: Thus did our Saviour, who went about doing good. CHAP. X. Christ and the Light. CHrist is frequently set out by this Resemblance: The Evangelist says of John the Baptist; The same came to bear witness of that Light: John 1.7 and who was it, to whom he came to bear witness, but Christ? He adds; Verse 8 He (namely, John the Baptist) was not that Light, but was sent to bear witness of that Light. But how then says our Saviour of this holy Baptist, John 5.35 He was a burning and a shining Light, and of his Apostles in general, Ye are the Light of the World? Matth. 5.14 The Answer is facile and easy: John was a Light, or as it were a Candle, or a Torch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. giving Light to men; but he was not that Light. The Apostles were said to be the Light of the World; but Light enlightened, whereas Christ is the enlightening Light, as the Evangelist proceeds to say concerning Christ, John 1.9 He is the true Light, that enlightens every man that comes into the World. So was not John the Baptist, nor the Prophets, nor any other man, but Christ alone. Therefore he alone takes it to, and says it of, John 8.12 himself, I am the Light of the World. And this, as Jansenius well observes, agrees to Christ, both as God, and as Man: For according to his Divine Nature he is the Light, Secundum divinam naturam lux est, quia secundum eam hominum mentes occultis suis radiis perstringit, suggerens, quae sunt justa & salutaria: Secundum humanam item naturam lux est, quia, in assumpta humanitate, verbo simul & exemplo, fugatis ignorantiae & peccatorum tenebris, docuit & demonstravit, quae sunt justitiae & vertutis. Concord. Evang. cap. 77. because in respect of it he dazzles the minds of men with his hidden beams, and suggests those things that are just and saving. And, in regard of his Humane Nature, he is the Light, because in his assumed Humanity, both by word and by example, driving away the darkness of Ignorance and sins, he hath taught and shown the things that belong to Justice and Virtue. And the same Author further observes, Emphatice dicit, Ego sum lux mundi, significans, praeter se, neminem esse lucem mundi, &, si quis sit, per ipsum esse, participatione scilicet sui luminis, ratione cujus Apostolos dixit esse lucem mundi. Neque ergo Mosen significat fuisse lucem mundi, ut qui parvam mundi partem obscuro suo lumine, non veluti Sol, sed veluti lucerna, illustravit. Nec rursus Philosophos Gentium, aut Pharisaeorum doctores, ut qui mundo tenebras potius offuderint, quam ex eo fugaverint; sed se unum toti mundo hoc esse spiritualiter, quod Sol visibile mundo corporaliter. Ibid. That Christ did emphatically say, I am the Light of the World; signifying, That, besides himself, none is the Light of the World; and that, if any other be a Light to the World, he is so by him, namely, by partaking of his Light: in which respect he said, that his Apostles are the Light of the World. He shows, that Moses was not the Light of the World, as who enlightened only a small part of the World, and only with a dim Light, not as a Sun, but as a Candle. He notes also, that neither the Philosophers, the Teachers of the Gentiles, nor the Pharisees, the Teachers of the Jews, were the Light of the World, as who did rather cast darkness upon the World, then drive it away from the World; and that he alone is that to the whole World in spiritual, which the visible Sun is in bodily respects. And the Resemblance holds in sundry Particulars. 1. The Light receives no pollution; though it shines on a dunghill, or on any place most loathsome and filthy, yet it remains still pure and untainted. So our Saviour, though he came to a sinful World, as to a stinking dunghill, or a Golgotha, a place of dead men's skulls, yet he retained his purity still; he converses with Pharisees, with Publicans and Sinners, yet is not infected by them: many of them were bettered by him, he not liable to be corrupted by any of them. 2. Light is a common benefit; no people is there to whom it is appropriated; no people excluded from the comfort of it: it shines upon all, there is no Monopoly, no engrossing of it. So is Christ a common benefit to all Believers of all Nations, of all ranks and degrees, to Jews, to Gentiles, to high, to low, to rich, to poor, to Master, to Servants, to male, to female, to learned, to unlearned. So says the Apostle: There is neither Jew nor Greek, Gal 3.28 there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus. Every man therefore is invited unto him, Isai. 55.1 with promise to receive benefit by him: Ho, every one that thirsts (says Christ by the Prophet) come, buy of me Milk and Wine: Matth. 11.28 Come unto me all that labour, and are heavy laden, John 7.37 and I will give you Rest. If any man thirst, let him come to me and drink. Let him that is a thirst come, Rev. 22.17 and whosoever will, let him take of the Water of Life freely. See in all these the Invitation general, and no sorts of persons excluded. 3. Light expels Darkness: so doth Christ expel the darkness of Ignorance: When Christ came into the World, he drove out the Darkness that was in the World before, and brought in a clearer Manifestation of the Mysteries of the Kingdom of God, then had been formerly in the World: Life and immortality is brought to light by the Gospel, 2 Tim. 1.10 and that by Christ: for this Salvation, discovered in the Gospel, was first preached by the Lord himself. Hebr. 2.3 And, when Christ comes first into the Soul, he finds all covered with a worse than an Egyptian Darkness; and so Saint Paul says of the Gentiles, Eph. 4.18 That they had their understanding darkened: but he dispels this Darkness, setting up, yea, being a Light in our Souls: In which respect St. Paul says to the Ephesians, Ye were once Darkness, Eph. 5.8 now ye are Light in the Lord. 4. We hear what our Saviour says: John 12.37 He that walketh in Darkness doth not know whither he goes. And again: If a man walks in the night, he stumbles, John 11.10 because there is no Light in him: but he that walks in the day, Verse 9 stumbles not, because he sees the Light of the World. And, as it is for going, so it is for action; In the dark a man knows not what he doth, but Light directs, as the Foot in walking, so the Hand in working. In this also Christ resembles the Light. Saint Paul, while Saul, being a stranger from Christ, who wonders to see him guilty of gross miscarriage? 1 Tim. 1.13 Gal. 1.23 Acts 9.1 Acts 8.3 A blasphemer, a persecutor, and injurious, destroying the Faith, breathing out Threaten against the Disciples of the Lord, making havoc of the Church, and haling men and women to prisons. But Christ meets him in the way to Damascus, and enters into his Soul; and now, having Communion with this Light, he is directed to better courses; of a Wolf, he becomes a Sheep, yea, a careful Shepherd; Gal. 1, 23 He preaches the Faith, which once he destroyed; He tenders the Flock of Christ, of which formerly he had made havoc. And so we may see it to have been with others. 5. Light is a pleasant thing: Eccles. 11.7 Truly the Light is sweet (says Solomon) and it's a pleasant thing for the Eye to behold the Sun: And, Prov. 15.30 The Light of the Eyes rejoices the Heart, says he. And hence Light is put for Joy: Light is sown for the righteous, Psalm 97.11 and Joy for the upright in Heart. And thus doth Christ resemble the Light; as Jansenius well observes: We shall (says he) rightly understand, That Christ doth call himself the Light of the World, Recte intellexerimus, Dominum se vocare lucem mundi, quod per suum Evangelium, & salutiferum nuncium, afflictas omnium mentes venerit exhilaraturus. Ibid. because he came to exhilarate the afflicted minds of men by his Gospel, and the Tidings of Salvation. And therefore the Angel bringing news to the Shepherds of the Birth of Christ, calls it Tidings of great Joy, Luke 2.10, 11 John 14.16 which shall be to all Nations. And therefore, calling the Holy Ghost another Comforter, he implies, That he himself is a Comforter. And indeed there is not any affliction either of body or mind, under and against which we may not find matter of comfort in Christ, as might be showed in Particulars. Hence we may learn sundry things. 1. See the fearful folly, of which they are guilty that refuse to accept of Christ, when he is offered, and offers himself to them in the Word and Sacraments: it is thus with many: haply, might they have him upon their own terms, might they keep him and the World together, might they keep him and their sins together, they would be persuaded easily to accept of him: but the case so standing, that they cannot keep both together, they bid adieu to Christ: Oh the folly of these men! for now they, rejecting Christ, refuse to accept of Light, and choose rather to live in the dark: and how shall they avoid stumbling and falling? And when crosses and afflictions betid them, where shall they find comfort to uphold them, while they refuse Christ, in whom alone all comfort stands? who shall wonder, if such as these fall into despair? who shall wonder, if such, in extremity of sorrow, offer violence to Nature, and prove cruel to themselves? 2. See how comfortable the condition of them is, that have an interest in Christ, that can say, as the Spouse, I am my welbeloveds, and my well-beloved is mine: Cant. 2.16 see the great good, that accrues to them by him: for he is the light, and therefore, Christ being yours, the light of the world is yours: he is yours, to whom it belongs to expel the darkness of ignorance out of your minds: and doubt not, but he will do it, not all at once, but by degrees. Having him ye shall walk, surely, and safely, ye shall be secured against falling and stumbling, ye shall be guided and directed by him in the ordering of your steps. Having him ye shall be sure in him to find comfort against all distresses, which may happen to you, whether in body or in mind: against Satan, he hath vanquished him in himself, and he will tread him under your feet: against the world, Rom. 16.20 Joh. 16.33 Christ hath overcome it for you: against your sins: Christ hath satisfied God's justice offended by them, and obtained your pardon, for He died, and is risen again, Rom. 3.34 and makes intercession for you at God's right hand, against all breaches between God and you: Rom. 5.10 for Ye are reconciled to God by the death of his Son: against the curse of the Law, for Christ hath redeemed you from it, Gal. 3.13 being made a curse for you; against death; 1 Cor. 15.57 for through Christ ye have victory over it. And the like in all the rest: how happy then is the condition of such? 3. Let us learn by Christ to keep ourselves unspotted in the worst times, & in the worst places: so did Christ; so let us do, or at least endeavour to do. Gen. 6.9 Job. 1.1 It was the commendation of Noah, that he was an upright man in that generation, when all flesh had corrupted their way; and of Job, that he feared God, and eschewed evil, in the Land of Us; thus were these men, as the fish that remain fresh in the salt Sea, and as the Stars, that shine clearest in the dark night, and thus let us endeavour that it may be with us, Phil. 2.15. according to that exhortation of Saint Paul, Be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse Nation. 4. Let us learn, not to contemn and despise Godly Christians, between whom and us there is never so great distance in outward respects: though they be poor and we rich, they despicable, we honourable, etc. yet despise them not, but own them as brethren, and give them the right hand of fellowship: remembering, that as the benefit of the light belongs in common to all creatures, so the benefit of Christ to all Christians, Gal 3.28 and though in worldly respects, there be never so great difference between us and them, yet in Jesus Christ we are all one. 5. Are we in our places Lights, communicating Light to others, instructing them in the knowledge of God and of Christ, Joh. 1.9 guiding them by the light of our example? yet let us walk in all humility: remember, that Christ alone is that true light, enlightening every man, that comes into the world: and if we be Lights, we are but enlightened Lights: and the light, which we impart unto others, we have it not of ourselves, but from Christ the light of the world: Why then should we be proud? 1. Cor. 4.7 Remember the argument of the Apostle: What hast thou, says he, which thou hast not received? that is, nothing: and if thou hast received it, namely all that is good, why dost thou boast? 6. If we want light, let us seek to Christ for it, who is this great light of the world: find we darkness remaining in our minds? seek to Christ, and desire him to dispel it, Psal. 119.18 and to set up the light of knowledge in us, praying, as David, Open mine eyes that I may see wondrous things out of thy Law: find we ourselves to sit in the darkness of affliction and sorrow? and desire we the light of joy and comfort? whether shall we seek for it, but to Christ, the Fountain of Light? and here we cannot miss of it? he wants neither power nor will to communicate this light unto us: It was the comfortable assurance, wherewith the Church supports herself in her sorrow, when I sit in darkness, Mic. 7.8 the Lord will be a light unto me. 7. As Christ being the light of the world, communicates his light unto us, instructing and comforting us, so let us, having received light in any kind from Christ, impart our light unto others for their benefit; having been taught by Christ, and instructed in any truth, let us readily teach and instruct others: be not we niggards of our knowledge, but readily communicate it to others. Thus Andrew having found Christ, says to his brother Peter, Joh. 1 41. We have found the Messiah: and Philip to Nathaneel, Vers. 45. we have found him of whom Moses did write, etc. And the woman of Samaria to her neighbours, Come see a man, Joh. 4.29 that hath told me all things, that ever I did, is not this the Messiah? Thus let us do; we shall lose nothing by it, nay we shall gain by it. That of Solomon is verified here, There is that scattereth, and is more increased; and there is, Prov. 11.24, 25. that withholdeth more than is meet, but it tends to poverty: the liberal soul shall be made fat: and he that watereth shall be watered also himself. It's a true saying of Clemens Alexandrinus to this purpose. A man, teaching, learns more, and he that speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stromat. l. 1. doth often hear with them that hear him. And, having received from Christ the light of comfort in any distress, let us be ready to comfort others lying under any pressure; this says the Apostle, is expected at our hands, that we should comfort others with the same comforts wherewith we ourselves are comforted of God. CHAP. XI. Christ and a Lilly. Cant. 2.1 CHrist himself in his own words, resembles himself to a Lilly. I am (says he) a Lily of the Valleys: for so Tremellius makes the two first Verses of this Chapter, to be the words of Christ concerning himself. And St. Bernard notes the resemblance to stand in sundry particulars. 1. Agnosce Lilium Christum ex candore, qui mox in ipso exortu floris pastoribus de nocte emicuit. 1. Acknowledge Christ to be a Lily by his Whiteness, who presently in the very springing of this flower, shined unto the shepherds by night. 2. Acknowledge him also to be a Lily by his sweet smell, 2. Agnosce Lilium & ex odour, quo & long positis inotuit Magis. Et quidem stella apparuit, sed eum minime viri graves secuti fuissent, nisi intima quadam suaveolentia orti floris traherentur. by which he was made known to the wise men, who were fare distant from him; It's true, a star appeared to them; but those grave men had never followed it; had they not been drawn by the inward sweet smell of that flower now sprung up. 3. Et vere Lilium veritas, cujus odor animat fidem, splendour intellectum illuminat. Leva etiam oculos in personam Domini, qui de se dicit, Ego sum veritas, & vide, quam competenter veritas Lilio comparetur. 3. And truth is truly a Lily, the sweet smell of which animates faith, and the brightness of which enlightens the understanding. And now lift up your eyes to the person of the Lord, who says of himself. I am the Truth, and see, how fitly truth is compared to a Lilly. 4 Si non advertisti, adverte de medio floris hujus, quasi virgulas aureas prodeuntes, & cinctas candidissimo flore pulchre & decenter disposito in coronam, & agnosce in Christo divinitatem humanae coronatam puritate naturae. 4. If thou hast not observed it, mark as it were little golden rods, issuing out of the midst of the flower, and compassed about with a most white flower, excellently, and fitly disposed, as a crown, and acknowledge in Christ a Divine Nature crowned with the purity of the Humane Nature. 5. And haply, 5. Et fortasse propterea ipse se Lilium appellavit, quia omnia, quae ipsius sunt, Lilia sunt, conceptio, ortus, conversatio, eloquia, miracula, passio, mors, Resurrectio, Ascentio: horum non candidum? quid non suavissime redolens? in conceptione refulsit magna superni luminis claritas, de supervenientis abundantia Spiritus: Ortum candidavit incorrupta Matris Virginitas: conversationem, innocentia vitae, eloqula veritas, miracula puritas cordis, Passionem patiendi voluntas, mortem libertas non moriendi, Resurrectionem, Martyrum fortitudo, Ascensionem exhibitio. Quam bonus odor fidei in his singulis, nostra quidem, qui candorem non vidimus, tempora & viscera replens? In Cant. Serm. 70. for this cause He called himself a Lily, because all things about him were Lilies, his Conception, his Birth, his Conversation, his Words, his Miracles, his Passion, his Death, his Resurrection, his Ascension: What of these was not white? what of these sent not out a fragrant smell? In his Conception did shine forth the great brightness of the Heavenly light, by the abundance of the Holy Ghost coming on him: his Birth was made white by the untainted Virginity of his mother: his Conversation, by the Innocency of his Life, his Speeches, by the truth of them; his Miracles, by the purity of his heart; his Passion, by his will to suffer; his Death, by his power not to die; his Resurrection, by the courage of the Martyrs; his Ascension, by the exhibition of the promises. He adds by way of close. How good and pleasant is the scent and odour of Faith in all these? filling indeed our times and hearts, who yet never saw his whiteness. But because these words are by many Interpreters of note denied to be the words of Christ concerning himself, and affirmed to be the words of the Church concerning herself, I shall forbear to follow this resemblance any further. Only in a word, we may see, how amiable in all respects Christ is, and what cause we have to be enamoured of him. Christ and a Lion. Our dear Saviour is oft in Scripture set out by this resemblance, as in jacob's Prophetical blessing of Judah. Gen. 49.9. Judah, says he, is a Lion's whelp: from the prey, my Son, thou art gone up: he couched down, as a Lion, and as an old Lion: who shall rouse him up? And in that Prophecy of Balaam, Numb 24 9 Rev. 5.5. He couched and lay down, as a Lion and as a great Lion, who shall stir him up? and he is called the Lion of the Tribe of Judah. Saint Austin, taking knowledge of it, that Christ is called a Lion, and the devil is called a Lion, makes the proportion in both to hold thus. Christ is called a Lion, Christus lo, & diabolus lo, ille propter fortitudinem, ille propter feritatem: ille ad vincendum, ille ad nocendum. To. 10. serm. a Lovaniens. edit. serm. 46. Christus leo dictus est, & agnus occisus est: lo propter fortitudinem, agnus propter innocentiam: lo quia invictus; agnus, quia mansuetus. Sermon. eorund. ser. 90. and the devil is called a Lion; the one for his courage, the other for his savage cruelty: the one to overcome, the other to hurt. And elsewhere, taking knowledge of it, that Christ is called a Lion, and a Lamb slain, conceives thus of the proportion: Christ is called a Lion, and a Lamb slain: a Lion for his courage, a Lamb for his innocency: a Lion because unvanquished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut lo, non solum vigilans, sed & dormiens, formidabilis est, sic & Christus, non solum ante crucem, sed in cruse, formidabilis erat, magna enim tunc miracula edidit; Solis cursum retro convertens, petras diffindens, terram tremefaciens, velum templi conscindens. Tom. 5. ser. in Matth. 26.39. a Lamb, because he was meek. Saint chrysostom observes this resemblance between Christ and a Lion in this particular. As a Lion, says he, is dreadful not only waking, but also sleeping, so is Christ formidable not only living but also dying on the Cross: for even then he wrought great Miracles, causing the Sun to be Eclipsed, cleaving the Rocks asunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ratione potentiae, & quia terribilis est, & regia majestate pollens, comparatur leoni Christus. Tom. 6. Ser. in gen. 1.31. making the earth to quake, and rending the vail of the Temple, etc. And elsewhere, summing up much together, he says, In respect of his strength, and because he is terrible, and is endued with Kingly Majesty, therefore is Christ compared unto a Lion: for to the Lion all this agrees, he is the strongest of all the beasts, he is terrible to them all: as the Prophet says, When the Lion roareth, Am. 3.8. all the beasts of the field tremble: and he is the King of all the beasts: but in a much more eminent way do all these agree to Christ. Rivetus in his Commentary upon Genesis, observes many things of the Lion. The Lion (says he) is of a generous spirit, he uses magnanimity against fierce and cruel beasts, Leoni innatus est animus generosus: magnanimitate utitur adversus feras, & truculentas bestias: nec ex insidiis agit, sed aperte: à fronte adoritur animalia reliqua, non a tergo. Parcere solet humilibus & abjectis. Non multum dormit, & in ipso sopore oculos habet apertos. Exercit. 177. withstanding them to their face, not coming behind them: he uses to spare the humble and prostrate: he sleeps not much, and sleeps with his eyes open. It's true that this Author applies those things to Magistrates, but they are eminently true of Christ: Who is, or ever was courageous, if not Christ? yea, all the courage of others in acting or suffering for the cause of God, from whom is it, if not from Christ? for from his fullness we all receive, Joh 1.16 Rom. 8.37 and grace for grace. And the Apostle will tell us, that we are more than conquerors through him, that hath loved us: the courage then of the Martyrs must needs argue the courage of our Saviour, as the effect argues the cause: And indeed who shall not acknowledge Christ's courage, that considers his dealing with his enemies? for we shall see, that he comes not as a coward behind them, but meets them openly, and withstands them to their face. If he will grapple with the Devil, he meets him upon his own ground, Matth. 4.1 he comes into the wilderness to be tempted of the Devil. If he will deal with Saul, Act. 9 afterwards blessed Paul, he meets him in the way to Damascus, stopping him when he was in his full career, and casting him to the ground, overcame him to his infinite advantage. Theodor. Hist. Eccl. l. c. 4.25. If he will deal with Julian the Apostate, he takes the time, when he was attended with a great Army in his expedition against the Persians, and then gives him so fatal a stroke, that he is forced to acknowledge Christ the Conqueror, though not without a name of reproach, crying out Vicisti Galilaee, thou hast overcome, ●d. Ib. c. 27. O Galilean: yea, and the Christians at Antioch upon the report of his death, could cry out Vicit Deus & Christus ejus, God and his Christ hath overcome. And for the second thing noted in the Lion, that he spares the humble and prostrate: this gave occasion to that saying of the Poet, cited by Simson. Simson Hierog. de ●eone. Corpora magnanimo satis est prostrasse leoni. It's the safest course to lie prostrate before a Lion This is most true of Christ; If any continue in their pride to oppose Christ, they shall feel by sad experience, whom they provoke against themselves, witness the forenamed example of Julian: but if any submit and humble themselves, they are spared, and received to favour: witness Saint Paul, who (while he was Saul) was a bitter Enemy to Christ and Christians; and yet afterwards, submitting himself, and crying out, Lord, Acts 9.6 what wilt thou have me to do? he is spared, and his enmity pardoned, and he receives great Grace from Christ, as himself confesses, saying, 1 Tim. 1.13, 14 I obtained Mercy, and the Grace of our Lord was exceeding abundant: And so that is true of Christ, which the Apostle says; God resists the proud: the word is emphatical, 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as if he had said, He sets himself in a warlike posture, and takes up Arms of defiance, which he will not lay down, till he hath approved himself to be the Conqueror; but, on the other side, he gives Grace to the humble. And, for the last, That the Lion sleeps little: Simson in his Heiroglyphicks affirms it; The Lion (says he) takes the least sleep of all the Beasts; Leo est paucissimi inter animalia somni: oculos habet magnos, palpebras perexiguas, quibus vix queat oculos penitus obtegere. Hierogl. de leone. he hath great Eyes, and very little Eyelids, with which he can hardly cover his Eyes: and this he doth apply to Christ. So (says he) the Lion of the Tribe of Judah, Leo de tribu Juda, qui Israelem protegit, nec dormit nec dormitat, semper ejus bono invigilat. Id. Ib. Psal. 121.4. who keeps and protects Israel, neither slumbers nor sleeps, but always watches over them for their good; both to keep off or remove Evils from them, and to heap Blessings upon them, as their wants require. Hence we may learn divers things. 1. See the comfortable and safe condition of the Church, and the Members of it: for we see, what a Defender we have; of great power, as a Lion; of great watchfulness, as a Lion: why then should we fear any Enemies? 1 Pet. 5.8 The Devil indeed goes about, as a roaring Lion, seeking whom he may devour: And the Enemies of the Church, acted by Satan, are Lions for cruelty; 2 Tim. 4.17 I was delivered (says Saint Paul) out of the mouth of the Lion. And so says David of his Enemies, They gaped upon me with their mouths, Psal. 22.13 as a ravening and a roaring Lion. But be of good cheer, the Lion of the Tribe of Judah is your Defender against all these: and what are they in comparison of him? They are strong and powerful, they are watchful against you, seeking and readily laying hold upon all opportunities to do you a mischief; but Christ is infinite in power and in care for you: and therefore what can they do against you? Trust in Christ therefore, and ye shall then be able to say with David, Psal. 56.11 I will not fear what men or devils can do against me. 2. See the sad and unsafe condition of all Christ's Enemies, going on proudly in their hostility against him: Such are all they, that go on impenitently in their wicked courses. John 14.15 If ye love me (says our Saviour) keep my Commandments: then to go on in the wilful violation of his sacred Laws, must needs render men Enemies of Christ; for this is in effect to say, We will not have this man to reign over us: Luke 19 and them that said so, Verse 27 he held his Enemies; As for those my Enemies, that would not have me to reign over them: and see there their doom, Bring them hither, and slay them before me. Christ's Enemies also are Enemies of godly Christians, that make conscience of their ways: 1 John 5.1 He that loves him that begets, must love them also that are begotten: He than that hates them that are begotten, hates him that begets. Let all these then see how unsafe their condition is: how can they expect other then to be destroyed? and how shall they avoid it? for he is the Lion of the Tribe of Judah, a Lion for strength; as a Lion surpasses all creatures in strength, so doth Christ much more. 3. Let us then tremble at the Word of Christ, at his Threaten of Judgements: We hear what the Prophet says; If the Lion roars, Amos 3.8 all the Beasts of the field tremble. And shall Christ roar from Heaven in his Threaten, and we not tremble? Hear we what God says; To the man will I look, namely, Isai. 66.2 with a gracious aspect, that trembles at my Word. As we then desire, That God should look upon us with a Eye, let us not slight and contemn Christ's Threaten, though uttered by men, subject to the same passions with ourselves, but tremble at them, and fear to go on in those sins, against which such Threaten are denounced. 4. Let us learn, having offended Christ by our sins, not to stand out at the staff's end, nor to hold up buckler against him, but come in, and humble ourselves before him: so, if we meet a Lion in the way, we will hold it our best course to fall flat on the ground, and to lie prostrate on the ground: much more will it be our wisdom so to carry ourselves towards Christ. CHAP. XII. Christ and a Physician. OUr blessed Saviour, for conversing with Publicans and Sinners, was excepted against by the Pharisees: Matth. 9.11 Why eats your Master (say they) with Publicans and Sinners? Our Saviour answers this Cavil divers ways: His first Answer is taken from a similitude, Verse 12 The whole need not the Physician, but the sick. His Argument stands thus; No place is fit for the Physician, but where men are that need his help, as being sick: but I am a Physician, Sin is a sickness, these Publicans labour under this sickness; therefore no place is fit for me, than where these Publicans and Sinners are: Therefore to cavil at me, for conversing with Publicans and Sinners, is equally unreasonable, as if any should cavil at a Physician for being with sick persons So that it's manifest, that here our Saviour speaks of himself, as a Physician. And indeed the work of a Physician is done by Christ, therefore he doth not unfitly resemble himself to the Physician. The Antecedent is manifest; for what work is more proper to the Physician, then to heal diseases, and to cure the diseased? and this was done by Christ, as is manifest in the History of the Evangelists; Matth. 9 35 and 4.23, 24 He went about, healing every sickness and every disease among the people, says Saint Matthew. And so it's prophesied of him, Mal. 4.2 The Sun of Righteousness shall arise with healing under his wings. And the things that are required in a Physician are eminently to be found in Christ: 1. Knowledge of the Diseases, of the Causes and Cure of them: and who can deny but that this was transcendently in him? 2. Carefulness: and this was in Christ in an eminent proportion. 3. Pity: Christ hath a fellow-feeling of our infirmities. 4. Painfulness: This was in Christ, as may appear by his manifold Travels from one Town to another for this end. But there is great difference between Christ and other Physicians: in all which we shall see Christ to have the pre-eminency; so that it will easily appear, that we may say (without prejudice to Galen, Hypocrates, or any other Physician of the greatest note that ever have been) that Christ is The Physician, by way of eminency, The incomparable Physician; in comparison of whom, the greatest or most eminent of that profession may (without disparagement to themselves) confess, that they are not worthy to carry his Books after him; or, in the words of that holy Baptist, Luke 3.16 that they are not worthy to unloose the latchet of his shoes. 1. Other Physicians cure only the Diseases of the Body: but he is the Physician that cures the Diseases of the Body, and also of the Soul, to which latter none of our Physicians do attain. Excellently Saint Bernard to this purpose: Mankind (says he) labours under a threefold Disease, our Nativity, Life, Triplici morbo laborat genus humanum, nativitate, vita, & morte: nativitas immunda, vita perversa, mors periculosa. Venit Christus, & contra triplicem hunc morbum triplex attulit remedium; natus est enim, & vixit, & mortuus est: Ejus nativitas purgavit nostram; mors illius destruxit nostram, & vita ejus instruxit nostram. Lib. sentent. and Death: our Nativity unclean, our Life perverse, our Death dangerous: Christ comes, and against this threefold Disease hath brought a threefold Remedy: for he was born, he lived, and he died: his Birth cleansed ours, his Death destroyed our death, and his Life hath instructed ours, and sets it right. Then is Christ a complete Physician of our Souls. And to this, as no Physician, so no man, nothing can lay any claim. See the Confession of Saint Macarius: As that Woman, that was diseased with the issue of blood (says he) truly believing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut mulier, quae fluxum sanguinis patiebatur, vere credens, postquam tetigit fimbriam vestimenti Domini, statim sanitatem est adepta, & exiccatus est fluxus fontis sanguinis impuri: ita omnis anima, percussa incurabili vulnere peccati, habensque fontem pravarum cogitationum, si accesserit ad Christum, & vere credens, deprecata fuerit, sanitatem consequitur ab incurabili affectionum fonte; &, deficiens, exiccatur fons ille, qui cogitationes immundas producebat, per virtutem solius Jesus: nec est in alterius cujuspiam facultate, ut hoc vulnus sanare possit. Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Sicut illa, cum omnia sua bona in Medicos erogasset, a nullo tamen eorum sanata est, aonec accesserit ad Christum, &, vere credens, tetigit fimbriam vestimenti Domini: sic & animam, vitiosarum cogitationum vulnere incurabili sauciatam, ab initio nullus justorum Patrum, Prophetarum aut Patriarcharum curare potuit. Venit quidem Moses, sed sanitatem conferre non potuit. Sacerdotes, munera, decimationes, Sabbatismi, neomeniae, oblationes, sacrificia & holocausta, & universa reliqua justitia celebrabatur in lege; nec tamen potuit anima sanari aut mundari, donec Salvator venit, verus Medicus, qui curate gratis. Ibid. after she had touched the Him of the Lords garment, was presently healed, and the issue of blood was stopped: so every Soul, smitten with the incurable wound of sin, and having a fountain of impure thoughts, if it comes to Christ, and, truly blieving, prays to him, obtains cure, from that otherwise incurable fountain of lusts; and that fountain is dried up, and fails, which sent forth those impure thoughts, by the power of Jesus alone; nor is it in the power of any other to heal this wound. And a little after he adds: As the foresaid Woman, when she had spent all her Goods upon Physicians, was not yet healed by any of them, till she came to Christ, and, truly believing, touched the Him of his garment: so neither could any of the just Fathers, Prophets, or Patriarches, from the beginning, cure the Soul wounded with the incurable wound of evil thoughts. Moses came, but he could not confer soundness. Priests, Gifts, Tithes, Sabbaths, New-moons, Washings, Sacrifices, and Burnt-offerings, and all the rest of that ceremonial righteousness was celebrated in the Law; and yet by them all could not the Soul be healed or cleansed, till the Saviour came, who is the true Physician, and heals freely. And the same Truth is attested by him in many other places. Hom. 30, 44, & 45 And now what a vast difference is this between Christ and other Physicians? and how great is his eminency above them, in that he healed the Diseases of the Body as well as they; and also the Diseases of the Soul, to the curing of which, neither they, nor any other, can or ever could attain? 2. With respect to the Body, other Physicians can cure some Diseases, but some are incurable Diseases, so called, because it passes the skill of any Physician to cure them; many Diseases there be, that put the most able Physician to a plunge, some ease they may give, but perfectly cure them they cannot with all their skill; as we see in manifold experience: but there is no disease or malady above the reach of this Grand Physician, which he was not able to cure; Palsies, Leprosies, Lunacies, Blindness, Deafness, Dumbness, etc. He healed them all: He gave them occasions to say, Matth. 4.24 Mark 7. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath done all things well; he makes both the deaf to hear, and the dumb to speak: of giving sight to one born blind, the man so restored to sight could say, John 9.32 Since the World began was it not heard that any man opened the Eyes of one that was born blind: Verse 6, 7 And yet he did it. A cure of so high a nature, that from it the Jews could conclude, John 11.37 That he could have caused that Lazarus should not have died. Diseases of long continuance have been cured by him; Mat. 9.20, 22 The Woman that had the issue of blood twelve years, was healed by him. Luk. 13.11, 13 The Woman that was bowed together, so that she could not lift up herself, eighteen years, was made straight by him. The man, that had been sick of the Palsy thirty eight years, John 5.6, 7, 8. was healed by him. And what wonder is it, that he could thus cure all kinds of Diseases! for Death itself could not hold its purchase against him: Matth. 9.25 he restored even the dead to life, as the Daughter of Jairus, dead, yet lying upon her bed; Luk. 7.14, 15 yea, the Widow's Son at Naim, dead, and laid upon the Bier, carried out of the house towards the place of burial; yea, and Lazarus himself, John 11.39, 43, 44 dead and buried four days, so that his Sister Martha could say, Lord, by this time he stinketh; yet he was raised and restored to life. Nor is it any wonder that he had such power against Death; for he had power over him that hath the power of Death, Heb. 2.14 even the Devil; casting him out of them, of whom he had taken possession; whether one Devil, as out of the Daughter of the Woman of Canaan; Matth. 15 Luke 8.2 or seven Devils, as out of Mary Magdalen; or a Legion of Devils, Vers. 27, 30, 33 as out of the man that wore no clothes, nor abode in any House, but in the Tombs; yet they all could not make good their Tenure against Christ. An incomparable Physician! 3. Physicians, healing Diseases, do it by the help of Herbs, and Drugs, and Physic, prepared by themselves, or by Apothecaries, at their appointment: and without such means they can do nothing, being but Instruments of Gods ordinary Providence: But in the Cures wrought by our Saviour there was no use of any such means, but either he spoke the word, and the business was effected; He said to the Leper, Matth. 8.3 I will be thou clean, and presently he was cleansed: Luke 7.14, 15 and so in raising the dead, Young man, I say unto thee, Arise; and instantly he was restored to life: and so in raising of Lazarus, Christ says, Lazarus, arise: Joh. 11. and presently he arose: or by his bare touch of them, and word together. So to the man that was deaf and dumb, he put his finger into his ears, and he spit, Mar. 7.33, 34, 35. and touched his tongue, and straightway his ears were opened, and the string of his tongue was loosed, and he spoke plain; or by the touch of the hem of his garment, Matth. 9 as in the woman that had the issue of blood: and so the Evangelist says, As many, Mar. 6.56. as touched the hem of his garment were made whole. Who can so cure? 4. Physicians working cures, perfect them by degrees: a disease may be cured, but weakness remains a long time after: a bone broken or disjointed is set, but it's not presently strong: a wound may be healed, and yet a scar remains. But Christ's cures were perfected presently. Luk. 4 38, 39 Peter's wives mother lay sick of a Fever, but no sooner did Christ touch her, but instantly the fever left her, no weakness remaining, for she arose and ministered to them. The Paralytic was brought to Christ in his bed, Mar. 2.3, 4, 11, 12 born of four, but instantly the cure was so perfected, that he was able to go and to carry his bed. 5. Other Physicians are chargeable and costly, they will not ordinarily do any thing without their fee, not speak a word, not write a line, not stir a foot out of doors, though the necessity of the Patient be never so great: It's noted of the woman, that bade the issue of blood twelve years, Luk. 8.43. that though she was never the better, yet she had spent all her substance upon Physicians. But it's fare otherwise with our blessed Saviour; whom he undertook to cure, he certainly healed them, and yet its true of him that St. Macarius says of him, Curate gratis, he beales freely, not expecting any fee, not taking any reward, as its plain in the history of the Evangelists. Hence we may learn divers things. 1. See what a great benefit Christ is, how he serves for all uses. If we be hungry, he is bread to nourish us: and so in the rest: And, for the particular in hand. If we be sick or wounded, in soul or body; he is a Physician to heal and cure all our maladies: how great is the love of God to us, in that he gives Christ to us thus useful to all purposes? 2. Let us honour Christ, and have him in high esteem, admire him; respect and honour is due to the Physician of the body. Eccles. 38.1 Honour a Physician with the honour, that is due to him, says the Son of Sirack. Much more let us honour Christ and have him in high esteem; he is an incomparable Physician, none is like unto him. It's the exhortation of Saint Chrisostome. As we then admire the Physician, when we see him to restore to former health men that laboured under incurable diseases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut medicum tunc admiramur, cum vidimus eum homines, incurabilibus morbis laborantes, depulsa infirmitate, pristinae sanitati restituere: Ita & Christum mirare & obstupesce, quia homines, immedicabilibus morbis obstrictos, potuit à malitia liberare, eosque coelorum dignos reddere, qui ad summum improbitatis culmen ascenderant. Tom. 5. ser. in coernit. appellat. and freeing them from their infirmity and weakness: so admire and stand astonished at Christ, because he is able to free men from their sins, who laboured under incurable diseases, and to make them fit for the Kingdom of Heaven, that had risen to the highest pitch of wickedness. And how can we deny Christ to be worthy of all honour and esteem, whom we see to be a Physician of such eminent note? let us not therefore fail to give him the honour that is so transcendently due unto him. 3. Let us, labouring under any malady or disease, in soul or body, fly to Christ by prayer, to be healed and cured of it: so in case of any disease in the body, hearing of any Physician of more eminent note, than the rest (so well we love our bodies, that) we spare no pains, no cost, to procure his counsel, we use all means to have him come to us, or, if by any means we can, we go over to him, that he may take us as his Patients, especially if we be informed, that there is no other Physician comparable to him for insight into the Nature, Causes, and Cure of the Diseases under which we labour: As for the diseases of the soul, its Christ only that can heal them, and our souls of all other things should be dear to us; why therefore should we need to use many words to persuade men to fly to Christ by prayer for the cure of them? So Macarius, lays down the ground, and then infers upon it this conclusion. We have received such a deadly wound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vulnere usque adeo incurabili sauciati sumus, quod solus Dominus curare potuit: hanc ob causam ille ipse venit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quia nemo ex antiquis nec lex ipsae nec prophetae illud curare petuerant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Suscipiamus ergo ipsum Deum & Dominum, Medicum verum, qui solus, accedens, curare potest animas nostras, quique nostri causa vehementer laboravit. hom. 30. that only the Lord could cure it, and for this cause he came himself, because none of the Ancients, nor the Law itself, nor the Prophets could cure it. Let us therefore receive God himself, and the Lord, as the true Physician, who only coming can heal our souls; and who for our sakes suffered so much. And as for bodily diseases, Physicians are indeed the instruments of his providence for the curing of them, but yet, without his good hand upon them, they can do nothing, and therefore let us not rest in the care and skill of the Physician: but pray unto Christ, the great Physician, that he would direct them, and give success to their endeavours. CHAP. XIII. Christ and a Shepherd. OUr Saviour speaks of himself, as such, and of the godly, as his sheep. I am the good Shepherd, Joh. 10.11 Vers. 14. says he, the good Shepherd gives his life for his Sheep. And again, I am the good Shepherd, and know my Sheep. And so the Prophet Isaiah speaks of him. Isa. 40.11. He shall feed his flock like a Shepherd. And so the Prophet Ezekiel brings him in, saying, I will search my Sheep, Ezek. 34.11, 12, Heb. 13.20 and seek them out, as a Shepherd seeks out his Sheep. So doth St. Paul speak of him, The God of peace, that brought again from the dead the Lord Jesus the great Shepherd of the Sheep. And so Saint Peter speaks of him: 1 Pet 2.25. 1 Pet. 5.4. now ye are returned to the Shepherd and Bishop of your souls. And again, When the chief Shepherd shall appear, etc. And the resemblance holds excellently between Christ and a Shepherd. 1. The Shepherd knows his own sheep from the sheep of other men: and to this purpose is the marking of sheep: so is it with Christ: so says the Apostle, 2 Tim. 2.19. The Lord knows who are his. And so says our Saviour. I am the good Shepherd, and I know my sheep: The good and bad are in this world mixed together, yet he knows, who are the sheep belonging to him; yea, wheresoever they are, he doth know them, and their estates: he knew Jeremiah in the dungeon, the three children in the fiery Furnace, Daniel in the Lion's den, Paul and Silas in the inner prison, he knew the Israelites in Egypt, the Jews in Babylon. 2. The Shepherd is careful in feeding and pasturing his sheep; he leads them not out to rotten grounds, that may bane them, but into good and wholesome pastures, on which they may thrive. Such care hath Christ for his people, his sheep: he feeds their bodies with material food, Exod. 16.4 See how he fed Israel in the Wilderness, because they wanted means of Tillage, he fed them with Manna from Heaven: Exod. 17.6 and because it was a dry Wilderness, he gave them water out of the Rock. See how he fed Eliah, 1 King. 17.6 when he was fain to fly from Ahab and Jezabel: the Ravens bring food to him, and the brook Cherith furnisheth him with drink: Vers. 9 and when the waters of the Brook failed, he sends him to the widow of Sarepta, Vers. 16. the meal of whose barrel and the oil in her cruse he lengthens out, that it might suffice for the support of the Prophet, the Widow and her Son, till he sent rain on the earth: 1 King. 19.5, 6. Afterwards he made the Angels his Purveyors to provide food for him. And so still he provides food for us, yea for all creatures. These all wait upon thee, Psal. 145.15 says the Psalmist, and thou givest them their meat in due season. Much more will Christ provide food for his people: see the promise. Psal. 33.18, 19 The eye of the Lord is upon them that fear him, to keep them alive in famine. So he feeds their souls with spiritual food, Word and Sacraments, and his flesh and blood in both. 3. The Shepherd (knowing the straying nature of his sheep) is the more careful and watchful over them to keep them together. Hear what Jacob said of himself, Thus I was in the day, the drought consumed me, Gen. 31.40. and the frost by night, and my sleep departed from my eyes. And so it is said of those Shepherds, Luk. 2.8 that they watched their flocks by night. Such is the care that Christ hath for his sheep, his people, to keep them from going astray: hence it is, that he gives such frequent warnings against those sins and errors, by which they are in danger to miscarry: such as that of the wise man, My Son, Prov. 1.10 Matth. 7.15 if sinners entice thee, consent thou not; and that of our Saviour, Beware of false teachers, which come to you in sheeps-clothing, but inwardly they are ravening Wolves. Matth. 23.2.3 And that: what they, the Scribes and Pharisees, sitting in Moses seat, bid you observe, that observe and do, but do ye not after their works, for they say and do not. Matth. 24.4 And that. Take heed, that no man deceive you. And that of Saint Paul. Rom. 16.17 Mark them that cause divisions among you and avoid them. And that, Beware lest any man spoil you through Philosophy, Col 2.8. 1 Thes. 5.21 1 Joh. 4.1 and vain deceit, etc. And that, Try all things, and hold fast that which is good. And that of Saint John. Believe not every spirit, but try the spirits, whether they be of God or not. All these warnings show Christ's care over his sheep, to keep them from going astray. 4. The shepherd is careful to defend his sheep against the incursions of Wolves and other enemies: hear what David says of himself to Saul. Thy servant kept his father's sheep, 1 Sam. 19.34, 35. and there came a Lion and a Bear, and took a Lamb out of the flock, And I went out after him and smote him, and delivered it out of his mouth. That of Saint Austin (which he indeed turns to another purpose) is apt to this purpose. The Wolf comes to the sheepfold, he seeks to seize on some sheep, Venit lupus ad ovile ovium, quaerit invadere, jugulare, devorare: vigilant pastors, latrant canes: nil poterit, non aufert, non occidit. To. 10. de Verb. Apost. ser. 19 to kill, to devour it, but the shepherds are watching, and the dogs are barking, and now the Wolf can do nothing, he takes not away, he kills not. Such care hath Christ for his sheep, for his people: he watches over them to defend them against all enemies, bodily and Ghostly. Psal. 121.3, 1 He that keepeth thee, will not slumber, Behold, he that keeps Israel, will neither slumber nor sleep. 5. The shepherd, if any of his sheep be weak and tender, how tenderly doth he care for them, and so for the young Lambs, so Christ for his people: Isa 40.11 He shall gather the Lambs with his arm, says the Prophet, and carry them in his bosom, and gently lead those that are with young. The poor younglings he will tenderly relieve and support them. So was it Prophesied of him. Isa. 42.3 The bruised reed he will not break, nor quench the smoking flax. It's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a diminutive speech, much more is intended, then is expressed. He will not break, he will not quench, that is, he will encourage weak beginnings, he will foster and nourish them, and carry them on to higher degrees, till the bruised reed grows strong, Matth. 12.20 till the smoking flax breaks out into a flame. And this is by the Evangelist applied to our Saviour. 6. The Shepherd, if any of his sheep go astray, takes course to bring them home again, he uses his whistle, he sends out his dog. Such care hath Christ for his straying sheep: He calls to them in the ministry of his word, as to the Israelites. Jer. 3.1 Vers. 22. Thou hast played the harlot with many lovers, yet return to me: and, Return, ye back-sliding children, and I will heal all your back-slidings. And he makes use of afflictions, as his dogs, with which he hunts his straying sheep to the flock. Thus when Israel said, I will go after my lovers, Hos. 2.5 Vers. 6 Vers. 7. Hos. 5.15 God threatens to hedge up her way with thorns, etc. till she should say, I will return to my first husband. And so he says, I will go and return to my place, until they acknowledge their offences, and seek my face, in their afflictions they will seek me early. And so it followed, Come, said they, Hos. 6.1 let us return to the Lord, for he hath torn, and he will heal us: he hath smitten and he will bind us up. And so David speaks in his own experience. Psal. 119 67 Before I was afflicted I went astray, but now I have kept thy word. 7. If any one sheep be missing and lost, how doth the Shepherd, Luk. 15.4, 5, 6 leaving the flock, seek after the lost sheep, till he finds it? and having found it, how doth he bring it home on his shoulder rejoicing? how doth he invite his friends and neighbours to rejoice with him? So is Christ affected in this respect: and this he shows in the Parable of the Prodigal; When he came to his Father, how lovingly was he received? Luk. 15.20 for, when he was yet afar off, his Father saw him, Vers. 22. and had compassion on him, and fell on his neck and kissed him: he said also to his servant bring the best Robe and put it on him, Vers. 23. and a Ring on his hand and shoes on his feet: and bring hither the fatted Calf, and kill it: what joy was there at his entertainment? Vers. 25. for there was music and dancing. And the Elder Brother, at his coming from the field was offended at this: we see how the Father justified this his rejoicing. Vers. 32. It was meet, says he, that we should make merry and be glad, for this thy brother was dead, and is alive again: he was lost and is found. Most apt therefore is this resemblance of Christ to a Shepherd. Hence we may learn divers things. I. See here the safe and secure estate of all godly Christians, having Christ to be their Shepherd, who is so tender, and watchful over them, for now they cannot possibly miscarry, as Saint Hierome speaks excellently. Sape vexatur Ecclesia, nunquam tamen potest sustinere naufragium. To. 1. lib. de Solomone. The Church, says he, is oftentimes vexed and disquieted, but it can never suffer shipwreck. II. See here the folly and wickedness of all the Enemies of godly Christians. In vain, yea, wicked are all their endeavours against them: ye seek to hurt them, whose protection God hath undertaken, as the Shepherd of the Sheep: and how can this be but vain? how can it be but sinful? It's good admonition that Saint Chrysostom gives in this kind: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O homo, dirimito bellum, ne tuum ipsius dissolvas robur; ne bellum inferas coelo. Hominem si oppugnas, utique aut viceris, aut ipse vinceris. Si Ecclesiam oppugnas, scito, te arte nulla victoriam de ea reportaturum: Omnibus in immensum fortior est Deum. To. 4. Serm. antequam iret in exilium. O man (says he) do thou break off this War, lest thou weaken thyself; wage not War against Heaven. If thou dost oppose a man, either thou shalt overcome, or thou thyself shalt be overcome: But, if thou dost oppose the Church, know thou, that thou shalt not, by all thy skill, obtain the Victory over it: for God is infinitely stronger than all. Remember that speech of Christ, It's hard for thee to kick against the pricks. Acts 9.4 It's most true that Saint Chrysostom says upon these words: By kicking against the pricks, thou dost not blunt the pricks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serm. praed. but drawest blood from thy own feet. Take warning therefore to desist from such hostility: who would labour in vain? but this is also for hurt: Evil counsel entered into, is worst to the Counsellor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No man can wrong the godly, but he wrongs himself first: They that hate the righteous, shall be desolate, says the Psalmist. Psalm 34.21 And again: The wicked hath drawn out his sword, Psal. 37.14, 15 to slay such as are of upright Conversation; but their sword shall enter into their own hearts. III. Let the godly see what Comfort belongs to them in this respect. 1. Against the fear of want: why should we fear it, having such a Shepherd? He is able to provide for us, Heb. 1.2 for He is made the Heir of all things: and, if the good Shepherd hath a care for the pasturing of his sheep, Christ cannot be wanting herein to his sheep: There is therefore nothing to hinder, but that we may comfortably conclude with David, Psalm 23.1 The Lord is my Shepherd, I shall not want. 2. Against the fear of Enemies bodily or ghostly: Fear them not; see what a Shepherd ye have, the Lord Jesus Christ: your Enemies are strong, yet their power is but finite, but Christ is infinite in strength: what can they do against you, whose protection he hath undertaken? Well may you comfort yourselves against all visible Enemies, as King Hezekiah comforted his Subjects; 2 Chro. 32.7, 8 There are more with us, then with them: with them is an arm of flesh, but with us is the Lord our God to help us. As for your ghostly Enemies, they are spirits, whereas ye are but flesh and blood, and therefore they are much more than your match: but be of good cheer, He that is your Shepherd, is God as well as Man, even the creating Spirit, whereas they are but created spirits: and what shall the Creature be able to do against the Creator? and we have assurance given us by the Apostle, Rom. 16.20 That this our Shepherd, the God of Peace, shall trample Satan under our feet. Our Enemies of all kinds are watchful against us, seeking all opportunities to do us a mischief: but Christ, our great Shepherd, Psalm 121 is infinitely more watchful; He neither slumbereth, nor sleepeth: Our Enemies are great Politicians, but is not our Shepherd great in Counsel, and his Wisdom incomprehensible? be not then afraid of any Enemies, having such a Shepherd. How justly may we conceive that we hear our Saviour speaking to us in those words; Isai. 51.12, 13 I, even I, am he that comforts you: who art thou, that thou should be afraid of a man, etc. and of a Son of man, etc. yea, of any creature, and forgettest the Lord thy Maker, and thy Shepherd? 3. Against your weaknesses and infirmities: Ye are subject to go astray; but ye have a careful Shepherd, who will not fail to seek you, not giving over till he finds you, and hath brought you home to the Fold: Ye are weak and infirm, but think not that this your Shepherd will, in this respect, remit his care for you; nay, he will the more tender you, and strengthen that which is weak in you. iv Let all those, to whom in Scripture the name of Shepherd is given, learn to exercise care and providence towards and over them, who (as sheep) are committed to their trust. 1. Magistrates in the Commonwealth: These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer calls them, Shepherds of the people: Iliad. α. and so, when God set David to rule Israel, Psalm 78.71 Verse 71 it is thus expressed; He brought him to feed Jacob his people, and Israel his inheritance. And so it's added, So he fed them, that is, so he ruled them. So that Magistrates set over people, are as Shepherds set over a flock of sheep. Let them therefore be exhorted to take care for the people put under their charge, as the Shepherds for their sheep; and that both their Souls and Bodies. Mollerus doth well set it forth, both in respect of their Souls, and in respect of their Bodies. Let Kings and Princes feed their Subjects first with Heavenly Doctrine; Pascant Reges & Principes suos subditos primum coelesti doctrina, h. e. curent recte doceri Ecclesiam, prohibeant id●lolatriam, superstitiosos cultus, extirpent errores in Ecclesia, & compescant blasphemos, conferant opes ad conservationem Ministerii & studiorum necessariorum. Deinde, curent etiam subditorum corpora, prospiciant ipsis de victu, dent operam, ut in pace exercere operas, & parare victum possint: Non deglubant oves, h. e. non exhauriant eorum facultates injustis exactionibus, non moveant bella non necessaria, quibus & Respublicae turbentur, & civium corpora & facultates in discrimen adducantur, ipsi vero suum corpus & vitam pro salute populi in discrimen adducant: pellant lupos, h. e. tyrannos, grassatores, latrones, & injustos quaestores à suo grege: denique omnia agant, quae ad incolumitatem subditorum pertinent. In Psalm. 78.71, 72. that is, let them take care that the Church may be taught aright; let them forbid Idolatry, superstitious Worships; let them root out Errors in the Church, and bridle Blasphemers; let them bestow their riches for the conservation of the Ministry, and of necessary studies. Further, let them take care for the Bodies of their Subjects, let them provide for their food, let them endeavour, that they may in peace follow their Callings, and so provide for themselves: Let them not flay their sheep; that is, let them not exhaust the Estates of their Subjects by unjust exactions; let them not unnecessarily wage Wars, by which the Commonwealth may be disturbed, and the Bodies and Estates of their Subjects may be hazarded; but let them rather venture their own Lives for the Safety of their Subjects: Let them drive Wolves, that is, Tyrants, Thiefs, Robbers, and unjust Exactors, from the Flock: finally, let them do all things that may conduce to the Safety of their Subjects. 2. The Ministers and Preachers of the Word are also called Shepherds in the Old Testament: Woe to the Pastors, Jer. 23.1 says the Prophet. And again, Thus says the Lord against the Pastors that feed this people. Verse 2 4. And again, I will set up Shepherds that shall feed them. And again, Son of man, Ezek. 34.2 prophesy against the Shepherds of Israel, and say, Thus says the Lord to the Shepherds, Woe to the Shepherds of Israel, etc. In all which places it is manifest, That the persons so styled were the Prophets of Israel. And so in the New Testament, Eph. 4.11 Pastors and Teachers; where it is manifest, That Teachers are called Pastors or Shepherds, the first word being Metaphorical, the second word the plain English. And, since these are called Shepherds, let them imitate the care of this great Shepherd. 1. Labour to know your Flock, and the state of it: Prov. 27.23 Be thou diligent (says the Wise man) to know the state of thy flock: Upon which place Cartwright observes, That we are not too much to trust Servants, Non nimium servis credendum esse, nec omnia illorum fidei esse committenda; siquidem oculus Domini saginat equum, etc. In loc nor to commit all to their trust; for the Master's eye makes the Horse fat. But then, arguing from the less to the greater, he infers, If so great care is to be had of brute creatures, that, Quod si tanta brutorum cura habenda sit, ut, ad eorum conservationem, tutum non sit in aliena cura acquiescere, quanto magis cavendum est iis, qui ovibus Christi praeficiuntur, ne vicaria tantum in illis pascendis, utantur opera. Ibid. to the conservation of them, it is not safe to rest in the care of others: how much more must they, that are set over the sheep of Christ, be wary, not only to use the help of Substitutes in the feeding of them, but to mind the business themselves. But yet, to the end, that Preachers of the Word may know the estate of their flock, the sheep of Christ, that is, Christians, must contribute their care, namely, to submit to their public Ministry, and to admit private conversation with them: for how else shall your Pastors know you? 2. Be careful to feed the sheep of Christ, committed to your care, with sound Doctrine, and wholesome Example: 1 Pet. 5.2 Ezek. 34: 2 Feed the flock of Christ (says Saint Peter) which is among you. Should not the Shepherds feed the flocks? says the Prophet. And, lest in stead of feeding, ye poison them, follow the advice that Saint Paul gives to Timothy, Take heed to thyself, 1 Tim: 4: 16 and to thy Doctrine. 3. Watch over them, to keep them from going astray: observe where they lie most open to danger of going astray, and give yourselves especially to take care for them, to fence them against it; admonish them especially of those sins and errors, to which ye may observe them to be especially inclinable. 4. Be tender over the weak and young ones: See we how careful Saint John was, as of them whom he calls Fathers and young men, 1 Joh. 2.12, 13 so even of them whom he calls little Children, writing, as to the one of them, so to the other: Hear we our Saviour giving charge to Saint Peter, and so to all the Apostles, and in them to all Pastors in the several Times of the Church, as to feed the Sheep, John 21.15, 16, 17 so in special to feed the Lambs. Cast not off weak Christians, because they are weak, but tender them the more. They are of themselves most prone to miscarry, therefore be the more tenderly careful of them, lest they should miscarry. Satan and his under-agents are ready to take advantage of their weakness, the more eagerly to assail them, as having the more hope to prevail against them; therefore be the more tenderly solicitous for them, to keep them from becoming a prey to these Enemies. 5. If any of them be gone astray, seek to reduce and reclaim them: If Satan by his under-agents have made a prey of any of them, leave them not in their hands, but by all means seek to get them out of their clutches; 1 Sam: 17.34, 33 as David did for his Father's sheep, so do ye much more: how else shall we answer it to God? 6. Having been so far blessed of God in our endeavours in this kind, as that we have been made happy Instruments for the bringing back of any stray sheep, let us rejoice in the return of any of them, and bless the Name of our good God, by whose good hand upon us we have had such success. V Let us all answer Christ's care for us, let it not be in vain to us: He feeds us, especially our Souls, by his Word and Sacraments, let us make use of it; use these Ordinances in the season of them: He seeks to keep us from going astray, let us take the benefit of his admonitions, to take heed of those fins, of the danger of which he puts us in mind: Being gone astray, he seeks to reclaim us, by his Word, and the invitations to Repentance, which we find therein, let us by such invitations be prevailed withal; and by afflictions and chastisements, which he inflicts upon us: Let us now hearken to that of the Prophet; Micah 6.9 Hear the Rod, and who hath appointed it: and let us now return; Think what small good hath accrued to you by any sin: so shall there be joy in Heaven for you, and admirable good will accrue unto you by it; therefore accept of that counsel, which Saint Peter gave to the Jews, Repent, and be converted, Acts 3.19 that your sins may be blotted out. CHAP. XIV. Christ and a Stone. CHrist is thus frequently resembled in Scripture. Hear the Kingly Prophet thus speaking of him: The Stone which the Builders refused, Psalm 118.22 is become the head stone of the corner. And we hear this by Saint Peter applied unto Christ: This is the Stone, Acts 4.11 which was set at nought by you Builders, and is become the head of the corner. Hear that Evangelical Prophet thus speaking of Christ: Thus says the Lord, Isai. 28.16 Behold I lay in Zion for a foundation, a Stone, a tried Stone, a precious corner Stone, a sure foundation, etc. And hear Saint Peter applying this to Christ: Wherefore (says he) it's contained in the Scripture, 1 Pet. 2.6 Behold, I lay in Zion a chief Cornerstone, elect, precious. Isai. 8.14 Hear the same Prophet again: He shall be for a stone of stumbling, and a rock of offence, to both the Houses of Israel. And this also is applied by Saint Peter unto Christ: 1 Pet. 2.8 And a stone of stumbling, and a rock of offence, even to them that stumble at the Word. And so by Saint Paul; who, having said of the Jews, That they stumbled at that stumbling stone, Rom. 9.32 33 adds, As it is written, Behold I lay in Zion a stumbling stone, and a rock of offence. And we hear our Saviour applying to himself that Prophecy of David, Did ye never read in the Scripture, The Stone, which the Builders rejected, is become the Head of the Corner? Mat. 21.42 44 And afterwards he adds, And whosoever shall fall on this Stone, shall be broken; but on whomsoever it shall fall, it will grind him to powder. Yet Christ is not called a Stone, as being like a stone in all things, as neither is he in all things like to a Lion, or like a Lamb; but in some things he is like to them all: He is not like to a Lion for cruelty, but for courage; nor like a Lamb for weakness, but for meekness. And so, for the Particular in hand, he is called a Stone, yet he is not like a stone for all things. 1. He is not liveless, as stones are: He can say of himself, John 14.6 11.25 5.26. I am the Life, and I am the Resurrection and the Life. And, As the Father hath Life in himself, so he hath given to the Son to have Life in himself. And, I am he, that am alive, Rev. 1.18. 1 Pet. 2.4 and was dead; and behold I am alive for evermore. And Saint Peter calls him a living Stone: yea, He is the Fountain of Life to all the Members of his Mystical Body, both of spiritual Life in this World, and of everlasting Life in Heaven: by him also we are made lively Stones. Verse 5 2. He is not senseless, as stones are: strike a stone, and it feels not, it complains not, much less is it sensible of, or complains for the greatest strokes, that are or can be given to any other stones. It's not so, but far otherwise with our blessed Saviour: he was sensible of all the wrongs and indignities, that were offered to him in his Life, and in his Death, he could say, My soul is exceeding sorrowful even unto death: he could say, Matth. 26.38 Joh. 18.14 If I have spoken well, why dost thou smite me? yea, even now in his glorified condition, he is sensible of all the wrongs, that are offered to his Church and the members of it: he cries out to Saul, persecuting the Saints, Saul, Saul, why dost thou persecute me? Act 9 4 The head in Heaven, out of the reach of his enemies, cries out for his members on earth, yet liable to the effects of their malice. And this is no small comfort to us, in the midst of all evils, to which we are subject, that we have an Head, and High Priest, Heb. 2.18 so merciful and compassionate. But yet he is called a stone because he is like a stone. 1. In general: for strength. Job 6.12 This is eminent in stones: and therefore holy Job could say, Have I the strength of stones? much more is this eminent in our blessed Saviour, he is called by the Prophet, Isa. 9.6 Rev. 1.8 The Mighty God, and the Lord God Almighty; nothing could or can prevail against him to hinder him from doing his pleasure either for the preservation of his Church, or for the confounding of his enemies. Not in the time of his greatest weakness, could any the greatest enemies, that he had, have done aught against him without his leave: therefore he said, Joh. 10.18 No man takes away my life from me. 2. In Particular. I. There is lapis angularis, the corner stone, and that is Christ: and besides the places already alleged, the Apostle plainly affirms it. Jesus Christ, Eph. 2.20 says he, being the chief cornerstone. And this not without cause, if we consider the use of a cornerstone, which is, that it joins together the two sides of a building: so in and by Christ there is a conjunction of divers things. 1. In Christ there is a conjunction of Heaven and Earth, God and Man, Creator and creature, finite and Infinite: these two so different are in Christ made one Person, as by means of the corner the two sides of a building become one building. 2. In the Church by means of Christ there is a conjunction of Jews and Gentiles, both are made one and held together by Christ, as the Head of both, they are in and by him made one Body, Eph. 4.4: 2.15. Vers. 19.21 Joh. 10.16 Matth 7.75 one New Man, one City, one Temple, one Sheepfold under one Shepherd. II. There is Lapis fundamenti, a stone for a Foundation, as a Rock, upon which the House being built stands impregnable against all opposition of waves, winds, Isa. 28.16 Matth. 16.18 and rain. And so Christ is by the Prophet called a sure Foundation: and so Christ says of himself, Upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: where our Saviour speaks of himself, the subject of Saint Peter's confession: 1 Cor. 3.11 And Saint Paul acknowledges Christ the only Foundation, and justly, for as the Foundation upholds the building, so Christ upholds the Church. And this is one of the reasons given by the Author of that imperfect work upon Saint Matthew, why Christ is called a stone, namely, Because Christ is to his a strong Foundation, Quia suis fundamentum est forte, & nulla illecebrarum seductione solvuntur, qui super illum consistunt, nec persecutionum tempestatibus moventur. hom. 40 and they that rest upon him are not removed from their steadfastness by any enticements, or by tempests of persecutions. III. There is Lapis refugii, a stone of refuge: such is a Rock in the Sea, to a man, that is in danger of drowning: he hastes to it, and gets upon it, and so is safe against his danger: And such is Christ to all, that (being in danger to be overborn with any temptation of Satan, and so to be overwhelmed in the Sea of despair) do lay hold upon Christ by a true and lively faith: they find that in Christ by which they are held up in hope of mercy, and so saved from the danger of despair. iv There is lapis offensionis, & petra scandali a stone of offence, and a Rock of scandal: as a Rock in the Sea, against which a ship dashes herself and so is broken to pieces: or a stone in the street or high way, at which a man, or horse, not seeing, or not minding it, stumbles and falls, and endangers himself, or the horse himself, Isa. 8.15.16 and his rider: So is Christ as ye have heard, to all his enemies, Jews, Pagans, Heretics, 1 Pet. 2.8 and all wicked livers among Christians: how have they found Christ to be such unto them? Look upon the Histories of the Church, and we shall find plentiful examples of this in all kinds: And this is another reason (which the Author of that Imperfect work upon Saint Matthew gives) why Christ is called a stone, namely, Because there is in Christ a great power to break to pieces all his wicked enemies; Quia in Christo magna est iniquorum confractio: Sicut enim omnis res, quae percutit lapidem, ipsa quidem colliditur, lapidem autem non laedit: sic & omnis, qui Christianitatem persequitur, se quidem corrumpit, Christianitati autem non nocet. Ibid. for as every thing that strikes a stone, it hurts not the stone, but is itself broken to pieces: so the enemies of Christian Religion cannot prevail so fare, as to hurt it, but they mainly hurt themselves. Hence learn we divers things 1. See here the difference between the Church of the old Testament, and the Church of the New: or as Saint Austin speaks, between the Synagogue and the Church. The former did consist of Jew's only, the latter of Jews and Gentiles together. of the former its said, Psal. 76.1 In Jury is God known, his name is great in Israel: the Gentiles were then excluded by the Partition-wal of the Ceremonial Law, Eph. 2.12 and then they were strangers from the Commonwealth of Israel, aliens from the Covenants of Promise, without Christ, without hope, without God in the world: In respect of this it is, that God said to the Jews, Am. 3.2 You only have I known of all the Families of the earth. Gal. 4.4 Eph 2.14 Psal. 118.22 But in the fullness of Time God sent his Son, who by his death broke the middle wall of Partition down, and rising again, is made the cornerstone, making Jew's and Gentiles one body, one new man, etc. And, whereas God is only worshipped in the Church, the Prophecy of Malachy is now fulfilled, Mal●. 11 That from the rising of the Sun to the going down of the same the Name of the Lord is great among the Gentiles, and in every place incense is offered up, and a pure offering. So that now, Rom, 10.12 as the Apostle says, There is no difference between Jew and Greek, for the same Lord over all, is rich unto all that call upon him. 2. See the sad estate of all the enemies of Christ: such as there have been, and are many in the world, Jews, Pagans, Heretics, ill-living Christians: they kick and spurn against Christ, rejecting him, opposing his Religion, persecuting his members, refusing to be ruled by his Laws: thus they do, but what do they get by it? nothing but woe and ruin to themselves. So a ship dashed against a Rock is broken to pieces; so a man violently kicking against a stone-wall gets nothing by it, but the wounding of his feet: Christ is a Rock, they that kick and spurn against him, what can follow upon it but their own ruin? we may see this in the experience of all times: And if any feel it not here, but continue to prosper, while they continue to oppose Christ, most fearful is the expectation of such hereafter; A time shall come, and is coming, when (as they now say, Luk. 19 we will not have this man to reign over us, so) they shall hear it said to them, As for those my enemies, Vers. 27. that would not have me to rule over them, bring them hither and slay them before me. 3. See what comfort belongs unto all godly Christians. Christ is the stone for the Foundation, and a sure Foundation he is, to uphold the building: no cause therefore have they that are built upon this Rock, to fear the opposition of all the powers of hell, The gates of hell shall not prevail against them, Matth. 16.18 they may show their teeth, they may heave and shove against them, to cast down this building: but all in vain, it shall stand, and all that are built upon this sure Foundation, shall stand, maugre their malice. Christ is a stone of Refuge: as a Rock in the Sea, saving a man from drowning, that gets upon it: Be of good cheer therefore, ye that by a true and lively faith lay hold upon him: the Devil seeks to drown you in the sea of despair, but he shall not prevail in this his design: ye may find that in Christ, which may fence you against this danger. Satan will set before you your manifold violations of Gods righteous Law, and Gods infinite Justice, in respect of which he will suggest to you, that it is impossible for you to be saved: but in Christ ye shall find your debts discharged, and God's Justice infinitely satisfied: so that though looking at yourselves in yourselves, ye can see nothing but a necessity of perishing, yet looking at Christ, ye may have a certainty of Salvation, ye casting yourselves upon Christ by faith, and hearty repenting of your sins, by which ye have offended God. Finally, Christ is the cornerstone, making Jew's and Gentiles one body and one sheepfold, this may well comfort us Gentiles against the insultations of the Jews: they insult over us, as having no interest in God, because we are not of them: but let not this trouble us: though in former times we were as without God, yet now Christ hath made room for us in the Church, and we believing, have as good an interest in God, as ever the Jews had. 4. Let us learn hereafter not to oppose Christ, not in Himself, not in his Religion, not in his Ordinances, not in his Members: If we do, such opposition will cost us dear; no other than our ruin, can be the fruit of it: As we therefore, love ourselves, let us desist. 5. Let us cast ourselves upon Christ for Salvation; so shall we be impregnable against all opposition. 6. Let us Gentiles praise God for his mercy, giving his Son to die for us, by which he hath taken away the Law of Commandments contained in Ordinances, and so breaking down the middle wall of partition, and by his Resurrection making him the chief cornerstone, by whom it comes, that we Gentiles, who were once fare off, are now made near, and become fellow-citizens of the Saints and of the household of God. CHAP. XV. Christ and the Sun. CHrist our Saviour is set forth to us under this notion: as in that Prophecy of Malachi: unto you, Mal. 4.2 that fear my name, shall the Sun of righteousness arise. In which place (as is acknowledged by all Interpreters) promise is made to the godly of the coming of Christ in the flesh. And so Saint John sets out the Church as a woman clothed with the Sun, that is, Rev. 12.1 with Christ. And the resemblance holds in many particulars. 1. The Sun hath no spots, though the moon may have: so the Church and the members of it have impurity remaining in them: for the work of Sanctification is only begun in this life, and the height of a Christian, while he lives in this world, is only a progress towards perfection of Holiness. Of a Christian, while he lives here its true, that the Apostle says, The flesh lusts against the Spirit, Gal. 5.17 and the Spirit against the flesh: therefore while we live here we have a mixture of flesh and spirit, old and new man, corruption and grace, Gen. 25. as Rebeccah had two contrary Nations in her womb: we must, so long as we live, give ourselves to the exercise of Mortification, Col. 3.5 Mortify your members that are on the Earth, that is, corruption. Therefore there are remainders of impurity in the best men, which is the subject of this mortification. And while we live here, we are tied to that precept, Grow in Grace, 2 Pet. 3 18 therefore the work of Grace and Holiness is imperfect in us all: for perfection and growth are inconsistent. Finally, it's most true that Saint James says, Jam. 3.2 In many things we offend all; therefore there are in us remainders of impurity. Thus is it with the best men. But, with him it's fare otherwise. He was and is holy, Heb. 7.26 1 Sam. 2.2 harmless, undefiled. Considered as God, he is infinitely holy, incomparably holy, There is none holy, as the Lord. So its true of him that Saint John says, 1 Joh. 1.5 He is light and in him there is no darkness. Considered, as man, he is perfectly Holy: the Holy Ghost Sanctified the womb of the Virgin, and stopped the course of Original sin, that it should not diffuse itself to the Humane Nature of Christ, therefore he is called That Holy thing: Luk. 1.35 and hence it was, that His Life was sinless, so that he could appeal to his enemies, Which of you convinces me of sin? 2. The Sun drives away darkness, and enlightens the World: so doth our blessed Saviour by his Gospel outwardly and by his Spirit inwardly, drive out the darkness of ignorance, and enlighten our minds savingly to know God, and the things that concern our everlasting happiness. Joh. 1.9 He is the true light, says Saint John, that enlightens every man that comes into the world. And of him Saint Paul says, 2 Tim. 1.10 who hath abolished death, and hath brought life and immortality to light by the Gospel. 3. The Sun enlightening the world cheers man, so doth Christ, giving us the knowledge of God, cheer and comfort us. 4. The Sun gives, as light, so heat and warmth to the creatures on the earth, and so is an instrument, to further their growth: So Christ warms our hearts by the expressions of his love unto us. Who, that is so much as ingenuous, hearing, or thinking, what Christ out of his love to us, hath done or suffered for us, hath not his heart burning within him? who doth not grow in love to God, to Christ, to his Brethren in this respect? To be sure, this Love of Christ hath an aptness to produce these effects in us: We hear the inferences, that that beloved Disciple made in this kind; We love him, 1 John 4.19 because he loved us first: And, If God hath so loved us, Verse 11 we ought also to love one another. And Saint Paul's serious consideration of Christ's Love so warmed his Heart, that he doubted not to pronounce that dreadful sentence, If any man love not the Lord Jesus Christ, 1 Cor. 16.22 let him be Anathema Maranatha. 5. The Sun purges the Earth, Water, and Air, by exhaling and drawing up the Mists and Fogs that are in them: so doth Christ sanctify the Soul, and purge the Heart: This is attributed to Christ; Eph. 5.26 That he might sanctify and cleanse it: He, that is, Christ; It, that is, the Church. And again, Sanctified in Christ, that is, 1 Cor. 1.2 sanctified by Christ. Hence we may learn sundry things. 1. That Christ is fit to be a Saviour to us, and an High Priest for us, in that he was and is so transcendently pure & unspoted: Heb. 7.26 for such an High Priest it became us to have, who was holy, harmless, undefiled: had he been in any degree polluted with corruption, and defiled with sin, he had been so far from having been a meet Saviour for us, that he should have needed some other to have been a Saviour for him, or he should have needed to have offered sacrifice first for his own sins, Verse 27 and then for the peoples, as it was with the Levitical Priests. Nor had he been fit to have been a Sacrifice for us: for all the Creatures, that were to be sacrificed under the Law, were to be without spot and blemish: But behold he is transcendently pure! then was he an Alsufficient Saviour, Priest, and Sacrifice. 2. See what a Gift Christ is, surpassing all other Gifts that God gives to the Sons of men: for behold the great conveniencies that accrue to us by him: To know God and Christ, how great a benefit is it? John 17.3 for this is Life Eternal. To have comfort under all the saddest accidents that can befall us, how desirable is it? And to be made holy and pure, what a conveniency is it? for without it the beatifical Vision of God is not to be expected; Without it (says the Apostle) we cannot see God; Heb. 12.14 and having it, we cannot miss of it: Matth. 5.8 for, says our Saviour, The pure in Heart shall see God. Behold! all these we have from Christ, this Sun of Righteousness: How unparallelled a Gift then is He, that comes so attended? How great the Love of God in bestowing such a Gift upon us? How can we then be sufficiently thankful for such Love? 3. Whatsoever degree of Holiness any of us attain unto, let us yet veil the Bonnet unto Christ, and acknowledge our own nothingness in comparison of him: for, though we are never so much before others, yet we are infinitely behind Christ: As for us, are we holy? yet we are many degrees short of that perfection, to which we shall at last attain: Are we holy? yet the Holiness which we have is not without some mixture of impurity, witness the blemishes of our conversation: but the Holiness of Christ, even as Man, was perfect, and it was pure, there was no spot in him. Entertain not therefore any high thoughts of ourselves, but be we ravished with an admiration of Christ; and, in comparison of him, let us confess with John Baptist, Matth. 3.11 Luke 3.16 That we are not worthy to bear his shoes, or to unloose the latchet of him. 4. Let us not rest in any degrees of Holiness, to which we have attained; nor yet in any proportions, to which any others, have risen: If we consider ourselves, we shall find, That we have our spots: why should we stay here? If we consider any others, we shall see, They have had their blemishes: So it was with David, though a man after Gods own Heart: so with Asa, Jehosaphat, Hezekiah, J●sias: they were men highly commended, yet they were all of them, in some thing or other, liable to reproof: why therefore should we rest in their proportions? But behold Christ an unparallelled Example! set we him before our Eyes, and so long as we find ourselves to come short of him, let us strive to come up to his proportions, or at least strive to come as near him as we can, and so still labour to grow in Holiness, having that always sounding in our Ears, He that is holy, Rev. 22.11 let him be holy still. 5. Find we Darkness in any degree to remain in our minds? and would we have it expelled, and Light to come in stead of it? Find we sadness in our Hearts under any afflictions? and desire we a cheering? Finally, find we any remainders of pollution in our Souls, and would we be purged from it? See now what course we are to take: It belongs to Christ, as the Sun of Righteousness, to do all this for us, therefore to him, in all these cases, let us have recourse by prayer: whither shall we go for any of these, but to him that is the Fountain of them all? And he is a Fountain that cannot be drawn dry; he hath still store enough to impart to us: for in him all fullness dwells; Col. 1.19 nor will he be slow to impart: He hath ordered us to pray, and hath promised that we shall receive. Matth. 7.7 And indeed the inference is good that Saint Austin makes: Hortatur ut petas: numquid negabit quod petis? To. 10. de Verb. Dom. ser. 5. He exhorts us to desire, and will he deny us what we desire? And Saint Bernard's to the same purpose: Quando negabit petentibus, quando & non petentes provocat & hortatur ut petant? De temp. & sanctis, Serm. in festo S. Andreae. When will he give a denial to them that ask, when as he provokes and exhorts them to ask that ask not? As therefore we love ourselves, and judge these things desirable, let us not fail to seek to Christ for them, of whose power and readiness to do them for us, we have such assurance: Who, that wants any thing, will be backward to have recourse to his friend, of whom he hath cause to assure himself, that he can and will readily supply his want? 6. Find we the Darkness of Ignorance in any measure removed out of our minds, and the Light of Knowledge brought in, in stead of it? Have we been comforted in any sadness, and upheld under it? Find we corruption in any degree purged away, and Holiness in any measure wrought in us? All this is done by Christ, this Sun of Righteousness: Therefore by whatsoever instruments all or any of these have been effected in and for us, let the praise of them be given unto Christ, to whom alone it appertains. CHAP. XVI. Christ and a Vine. OUr blessed Saviour himself sets forth himself by this Resemblance: John 15.1 I am the Vine (says he) and my Father is the Husbandman. And again I am the Vine, and ye are the Branches. Saint Bernard doth largely note the Resemblance between Christ and a Vine. I. This (says he) That the Vine is not sown, but planted, I. Quod plantari solet vitis, non seminari, translata de vite sua, ad conceptionem Christi pertinet: vitis enim primo nata de vite, est Deus de Deo genitus, Filius de Patre. Sed, ut majorem afferat fructum, plantatus erat in terra, in virgin Maria conceptus, factus quod non erat, manens quod erat. Tract. de pass. Domini, super illud Joan. 15.1 cap. 1. being translated out of its own Vine, belongs to, and notes, the Conception of Christ: for the Vine from rising from the Vine, is God begotten of God, the Son of the Father. But, that he might bring forth more fruit, he was planted in the Earth, conceived in the Womb of the Virgin Mary, made that which he was not, [namely, Man,] and remaining that which he was [namely, God.] II. II. Solet fructifera vitis praecidi: Et circumcisus fuit Jesus, non quod hac circumcisione egeret, sed ne Legem, quam ipse dederat, videretur solvere. Ibid. cap 2. The fruitful Vine uses to be pruned: And Christ was circumcised, not that he needed this Circumcision, but lest he should seem to break that Law which himself had given. And, before he goes any further, he notes here two things, as the Uses of it. 1. For Exhortation. That if at any time we suffer the punishment of sin, 1. Nos oportere, non aegre far, si quando poenas peccati patimur, cum ipse peccatorum purgator, non dedignatur, pro nobis subire peccatorum remedium. we should not take it ill, but endure it patiently, seeing he, that is the Purger of our sins, did not disdain for us to suffer the remedy of sins. 2. For Comfort. 2. Consolemur dolores nostros, qui nequaquam sine peccato sumus, doloribus ipsius liberati, qui, non pro se, sed pro nobis, doluit & vulneratus est, non pro se, sed ut nostris vulneribus mederetur. Ibid. Let us (says he) comfort ourselves in our pains, who at no hand are without sin, and yet are set free by his pains, who suffered pain, and was wounded, not for himself, but for us; not for himself, but that he might heal our wounds. And then he adds: Aliter etiam praeciditur vitis nostra: omnia enim ab eo praecisa dicamus, quibus in hac vita caruit, cum ea tamen habere potuisset: Phil. 2.7. ipsa exinanitio praecisio erat: sicut enim minuitur vitis, cum praeciditur, sic Christus incarnatione minoratus, & infra omnes homines humiliatus est. Amputata fuit in eo gloria cultro ignominiae, potentia cultro abjectionis, voluptas cultro doloris, divitiae cultro paupertatis. Sic fuit abjectus, qui fuit ipsa gloria, ut novissimus hominum reputaretur. Tanto dolori subjicitur, ut ei competat illud, Lam. 1.12. Sic fuit pauper, ut, ipso Judice, vulpibus & volucribus pauperior inveniatur: Mat. 8.20. Pauper in nativitate: natus enim pastum habuit lac virgineum, tegmen pannos viles: Pauperior in vita, si enim tegumentum habuit, saepius in victualibus defecit: Pauperrimus in cruse, ubi & nudum invenies & fitientem. Postremo, timoris cultro amputati sunt ab eo amici omnes, ut non esset, qui eum consolaretur. Quae vitis unquam tantum praecisa fuit? Ibid. And otherwise also was this our Vine pruned: for we may conceive all those things pruned off from him, of which he was destitute in this life, when as yet he might have had them. He made himself of no reputation, Phil. 2.7. this very exinanition was a pruning: for as the Vine is diminished when it's pruned, so Christ by his Incarnation was made less then, and humbled below all men. Glory was cut off in him by the Knife of Ignominy, Power by the Knife of Abasement, Pleasure by the Knife of Pain, Riches by the Knife of Poverty. He, that was Glory itself, is so abased, that he was reckoned the basest of men. He is subjected to so great Pain, that he might say, as the Church, Behold, and see, if there be any sorrow like unto my sorrow: (Lament. 1.12.) He was so poor, that, himself being Judge, he was found poorer than the very Foxes and Birds of the Air: for he could say, The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not whereon to rest his head: (Matth. 8.20.) He was poor in his Birth; for, being born, his food was the Virgin's Milk, his Covering vile Rags. He was poorer in his Life; for, if he had wherewith to cover him, he was oft short in his Victuals. He was most poor on the Cross, where ye might have seen him naked, and thirsting. Lastly, By the Knife of Fear all his Friends were cut off from him, so that he had none to comfort him. What Vine was ever so pruned? Oh the great Humiliation of our dear Saviour! How great was his Love to us, which drew him so voluntarily to submit himself to such and so great abasement for our good? Why should we think much to stoop to any abasement for his Glory, who first thus far humbled himself for us? III. The Vine is digged about. This digging signifies the fraud of Enemies laying snares to entrap: III. Circumfoditur vitis: Fossio haec insidiantium frans intelligitur: Quasi enim foveam fodit, qui dolo machinatur aliquem decipere: sic Christo fuit, Joan. 8.6. Circumfoderunt vitem nostram pessimi agricolae, non ut facerent eam germinare, sed magis arescere; sed, fossa, praeter eorum spem, fertilis magis facta est, & humorem misericordiae distillans. Tandem vero, videntes, circumfossiones istas viti nostrae nil nocere, ipsam vitem perfodere laborabant, ut sic saltem, ad modum aliarum arborum, aeternam incurreret ariditatem; foderunt manus & pedes, & latus furoris lancea. Ib. c. 3. for he doth, as it were, dig a pit, who seeks to deceive another with craft. So was it done to our Vine, namely, Christ: Joh. 8.6. This they said (says the Evangelist) tempting him, that they might have whereof to accuse him. These wicked Husbandmen digged about our Vine, not to make it to flourish, but rather to whither: But, being thus digged about, contrary to their expectation, it was made more fertile, and distilled the juice of Mercy. But, seeing that their diggings about did not hurt our Vine, they at last laboured to dig through our Vine, that it might, as it is with other Trees, whither for ever: They digged his hands and Feet, and his side with the cruel Spear. See the malice of Christ's Enemies against him: see we what things they acted against him; they seek in his life-time to ensnare him: and, towards the close of his life, what did they not act against him? and yet they could not but see, that he was more than a man: John 7.46 Never man (say the Servants of the Pharisees, that were sent to apprehend him) spoke like this man: and the people, beholding his Miracles, could say, Mark 7.37 He hath done all things well. And yet all this could not restrain, nor set bounds to their malice. Why then should we wonder at the rage and malice of Enemies against us? Luke 23.31 If these things (says our Saviour) be done to the green Tree, what shall be done to the dry? Matth. 10.25 And, If they have called the Master of the House Beelzebub, how much more shall they call them of the Household? And, if we feel the effects of Enemy's malice against us in any kind, let us comfort ourselves with this, That it's not otherwise with us, than it was with our Lord and Master; remembering what our Saviour says, Verse 24, 25 The Disciple is not above his Master, nor the Servant above his Lord: It's enough for the Disciple to be as his Master, and for the Servant to be as his Lord. But see here also, how vain and impotent the malice of Christ's Enemies against him was: They sought to entrap him in his words, but see, how, from time to time, John 8 he escaped the danger; as, when the Pharisees brought the Woman to him, whom, they said, they had taken in the act of Adultery: And when they, with the Herodians, Mat. 22.15, 16 came to him with that question, Whether it is lawful to pay Tribute unto Cesar? In the former Christ gave such an Answer, John 8.9 as made them go away ashamed, and, as it were, to steal away one by one: and in the second, his answer made them to marvel, and so to leave him. Matth. 22.22 And when at last they came to dig through this Vine, they apprehended him, they brought him before the Tribunal Ecclesiastical, where he was condemned, as worthy of death, as a blasphemer, and before the Civil State, where by their importunity, they prevailed to have him crucified, and there to die, now they thought, they had made this Vine to whither for ever, but their hopes in all these their designs were dashed, as Saint Bernard speaks excellently: Mors corporalis vicit ad tempus, ut vinceretur in aeternum. Victa est mors, quia resurrexit à mortuis. Ibid. Bodily death (says he) prevailed for a time, that it might be overcome for ever. Death was overcome, because he risen from the dead. And as it was with the malice of Christ's enemies against him: so is it with the malice of the enemies of Christians against them: that is also vain and impotent: they threaten, they torment, they put to death, and now they hope to strike fear into their hearts: but all in vain: so that its with them according to that of the Poet: The plain Countryman, says he, expects when the River should run itself dry, Rusticus expectat dum defluat amnis: at ille labitur, & labetur in omne volubilis aevum. Horat. epist. l. 1. ep. 3. Torreantur Martyrs, rident: feriuntur & gaudent, occiduntur & ecce triumphant, quia jamdudum mortui peccatis, mortui mundo, insensibiles facti, nec minas, nec tormenta, nec mortem sentire potuerunt: & quid mirum? mortui erant. Ibid. but it continues still to run, and is never empty. And so it is here, as Saint Bernard excellent-expresses it. Let them seek to terrify the Martyrs; they laugh at them: they are stricken and rejoice: they are killed, and behold they triumph, because, being long since dead to sin, and dead to the world, and so being made insensible, they could not feel either threaten, torments, or death; and no marvel, for they were dead. Well may we therefore be comforted against all the malice of enemies; considering it is so weak; and well may enemies in this respect be ashamed to go on in such malicious courses, wherein they shall but show their teeth, and all to no purpose. iv The Vine is bound, or tied up. 4. Ligatur Vitis. Quis vincula vitis nostrae non videat? Primum obedientia fuit: factus obediens usque ad mortem, Phil. 2.8. Erat subditus illis, Luc. 2.5. Ne eos scandalizemus, etc. da ïis pro me & te, Matth. 17.27. Secundum, uterus Virgins. Tertium in praesepio fuit, quando ejus membra pannis involuta virgo mater alligabat, & pedes, manus cruraque stricta cingebat fascia. Quartum fuit funis, quo ligabatur, cum caperetur, Joan. 18.11. Quintum fuit, quo ligabatur ad columnam, cum flagellaretur. Nec●on & ipsa flagella, quae corpus ipsius circuibant, non incongrue possumus vincula appellare. Sextum fuit corona ejus spinea, cum magna amaritudine amabile illud caput amplectens. Septimum fuit, quo ligatus fuit in cruse, nempe, ferreum. Ib. c. 4. Who sees not the bonds of this our Vine? The first was obedience. He became obedient, even to death, Phil. 2.8. He was subject to his Parents, Luk. 2.51. He was subject to Caesar, Matth. 17.27. The second was the womb of the Virgin. The third was in the Manger, when his Virgin-mother bound up his body wrapped in , and compassed in his feet, hands and legs with a swathing-band. The fourth was the rope with which he was bound, when they took him in the Garden. The fifth was that, with which he was tied to the Pillar when they scourged him: and yet we may withal not unjustly call the scourges themselves, which compassed his body, bonds. The sixth was the crown of thorns, with great bitterness embracing that lovely Head. The seventh was that of iron, which fastened him to the Cross, namely the nails. See here the greatness of Christ's Humiliation and consequently of his love, which drew him to such a condescent. Most devout and pious is Saint Bernard's meditation on this particular, in which by an Apostrophe, turning his Speech to Christ, he thus expresseth himself. O King of Kings, what hast thou to do with bonds? O Rex Regum, quid tibi & vinculis! Ligantur vites, ne, si jaceant in terra, aut minuantur, aut corrumpantur fructus earum. Incorruptibilis autem fructus fuit tuus, & est, quare ergo ligaris? Bene Rex quidam, cum, percussus humana sagitta, peteretur, ut se ligare permitteret, donec excideretur, quia levissimo motu mortem posset incurrere. Non decet, inquit, Regem vinciri, libera sit Regis & semper salva potestas. O Deus Deorum, quantum ergo derogatum fuit libertati & potentiae tuae? tu ligaris adeo vinculis, qui solus ligandi & solvendi potestatem habes? Sed propter misericordiam tuam ligatus es, ut nos â miseriis nostris faceres absolutos. Admiror Domini Jesus, & admirando deficerem, nisi quod liquido cognosco, te prius in cord charitatis nexibus fuisse constrictum qui ad deteriora vincula sufferenda te leviter attrahere potuerunt. Gratia sit vinculis tuis, bone Jesus, quae nostra tam potenter diruperunt. Ibid. Vines are bound up, lest, if they should lie on the ground, their fruits should be diminished or marred. But thy fruit was and is incorruptible, and therefore why art thou bound? A certain King, being wounded with an Arrow, when he was desired, that he would suffer himself to be bound, till the head of the Arrow might be cut out, because the least stirring would endanger his life, returned this fitting answer, It becomes not a King to be bound; a King's power must be free and always entire. Therefore, O God of Gods, what'a derogation is this to thy liberty and power? Thou art bound with so many bonds, who only hast the power to bind and lose. But it is for thy mercy's sake, that thou art bound, that thou mayest set us free from all our miseries. I wonder at it, O Lord Jesus, and with wonder should faint, but that I certainly know that thou wast first tied with the cords of love in thy heart, by which thou mightest more easily be drawn to the enduring of these worse bonds. Thanks to thee, O good Jesus for these thy bonds, which have so powerfully broken all ours. And why should any of us think much to undergo bonds for the cause and glory of Christ? seeing he hath first, for our good and Salvation undergone so many bonds: what are we in comparison of him? the Lord is bound for the servant, and shall the servant think much to be bound for the Lord? he by his bonds hath sweetened all ours, and taken away the bitterness of them. V The whole body of the Vine seems more deformed than the high and strong trees, 5. Totum corpus altis arboribus & robustis deformius invenitur, & quasi penitus inutile videtur & abjectum, nec ipso aspectu amabile, aut usui accomodatum. Sic fuit & in corpore Christi, secundum illud Prophetae, Isa. 53.2. Non est species ei, nec decor: & vidimus eum, & non erat conspectus, etc. Quid apertius? Et vere talis erat in oculis carnalium, qui tantum carne noverunt intueri. Et hoc probare possumus apertis rationibus, primo, per compassionis affectum, dein per passionis defectum. Quis nesciat, hominem, circa amicum periclitantem, tanto affectu moveri & dolore ut corporis sui detrimentum in currat? Si hoc praestat homo homini, quantum Deum hominem Jesum putas homini praestitisse? Si tu pro uno homine per compassionem corporale periculum incurris, quid putas Dominum Jesum pro omnibus hominibus tolerasse? etc. Sed ad passionis defectum veniamus. Passionem autem non unum illum diem appellamus, sed totam vitam suam. Tota enim vita crux fuit & Martyrium. Vide, quantae fuit parcitatis in abstinentia: quam assiduus in vigiliis? quam frequens in orationibus? In labour & sudore vultus sui quam assiduus, cum circuiret vicos et castella Evangelizans & curans undique? Et quam crebro famem pertulit & sitim ille panis vivus, ille fons aquae sitientis in vitam eternam? Videamus jejunium illud 40. dierum et 40. noctium, et jam a deserto ad homines red●unti occurramus, & vultum illius amabilem tantis iejuniis consider●mus afflictum. Veniamus jam ad illum ultimae diei agonem, & causas deformitatis corporis nequibimus ignorare. Vide, quomodo pavere & taedere coepit: tristis fuit anima ejus usque ad mortem: sudo● sanguineus orantis corpus per fudit copiose, ita ut non solum distillaret, sed guttae guttatim decurrerent in terram. Noctis etiam illius incommoda percurramus, quomodo tentus, vinctus, tractus, trusus, coesus, consputus, alapis percussus, etc. quis hic locus delitiarum? qualis hic decor speciei? quis in corpore si tractato pulchritudinem quaerat? Veniamus ad finem: Nudatur bonus Jesus. Heu mihi! qui vestivit coelos variis sideribus, ante crucem expoliatur, etc. Ibid. c. 5. and as it were altogether unprofitable and base, neither lovely to look upon, nor fit for any use. So the Prophet speaks of the Vine. Ezek. 15.3. Shall wood be taken thereof for any work? or will men take a pin of it to hang any vessel thereon? It's a question that implies a vehement Negation. So was it also in the body of Christ, according to that of the Prophet, Isa. 53.2. He hath no form nor comeliness, and when we shall see him, there is no beauty, that we should desire him. What is more manifest? And he was truly such in the eyes of carnal men, that could look no further than the flesh. And this we may prove by plain reasons: first, by his compassion, then by his Passion. Who doth not know, that a man about his friend in danger, is moved with such affection, and grief that he prejudices his own body? If a man doth this for a man, what think we that Jesus, God and man, doth for man? If thou for one man endangerest thyself by compassion, what thinkest thou that the Jesus Lord endured for all men? But come we now to his Passion. And we speak not now of the Passion of one day, in which he suffered death, but of his whole life: for Christ's whole life was a continued Cross and Martyrdom. See how he exceeded in Abstinence, in Watching, in Prayer,: How assiduous in Labour and Sweeting, when he went about their Towns and Villages, preaching the Gospel and healing Diseases every where. And how oft did he suffer Hunger and Thirst, who is that Bread of Life, and that Fountain of Water, springing up unto Eternal Life? Consider we that Fast of forty days and forty nights, and let us now meet him returning to men from the Desert, and consider his lovely countenance afflicted with such Fasting. Come we now to that conflict of the last day of his Life, and we shall see causes enough of the deformity of his body: see how he began to be amazed and astonished: My soul (says he) is exceeding sorrowful unto the death. A bloody sweat did in such plenty bedew his body, while he was praying, that it did not alone distil, but also fell by drops to the earth. Let us briefly run over the evils of that night, how he was apprehended, bound, drawn, thrust, beaten, spit on and buffeted, etc. and now what place was here for delicacy? what comeliness could be there? who could expect beauty in a body thus handled? Come we to the close. Good Jesus is stripped stark naked; Woe is me! He that clothed the Heavens with several Stars, being to be crucified, is spoiled of his garments. And now let us not be offended so fare at the deformity of Christ in his body. It's that to which he submitted himself for our good and Eternal advantage, as Saint Bernard speaks well. From the deformity of our Redeemer issued the price, De deformitate Redemptoris nostri manavit pretium eterni decoris nostri. Ibid. with which our Eternal comeliness was purchased. Why then shall we stumble at that outward deformity to which for our advantage, he did voluntarily submit himself? especially considering, that he is in himself, as the Psalmist confesses, fairer than the children of men. Psal. 45. And let us be willing to be made deformed by suffering for Christ, and for his honour, though it be never so much: stick not at any kind or degree of deformity for Christ, who was made so deformed outwardly for our good. It is the exhortation which Saint Bernard gives upon this ground. Let us be content (says he) outwardly in our body to be made deformed, Deformemur & nos in corpore extrinsecus cum Christo deformato, ut reformemur interius in anima cum formoso Jesus: conformemur corpori vitis nostrae in corpore nostro; ut reformet corpus humilitatis nostrae configuratum corpori claritatis suae Ibid. with Christ deformed, that we may inwardly in our souls be reform with fair Jesus: Let us in our body be willingly conformed to the body of Christ our Vine, that he may change our vile bodies, and make them like unto his glorious body. The plain English is, let us partake of the sufferings of Christ, that we may partake of his glory at last. The Apostle can tell us, that all the afflictions of this present life, Rom. 8.18 are not worthy of the glory that shall be reveiled. But there is no hope, that we should attain to this glory except we be willing to suffer with him: for this is the order, which the only wise God hath set, as for Christ, that he must first suffer, and then enter into glory, so for us, Luk. 14.26. that, suffering with him, Rom. 8.17 we shall be glorified together. VI To all these I shall add one resemblance more, which our Saviour himself doth clearly intimate, yea fully express in both parts of the comparison. As the branch cannot bear fruit of itself, Joh. 15 5 except it abide in the Vine, no more can ye except ye abide in me. And then he adds, I am the Vine, and ye are the branches; Ver. 5 He, that abides in me, and I in him, the same brings forth much fruit: and he alone, for without me ye can do nothing, upon which words, Saint Austin observes, that our Saviour says not, Non ait, sine me parum potestis facere, sed nil potestis, sive ergo parum, sive multum, sine illo fieri non potest, sine quo nil fieri potest. In Joan. Evang. tract. 81. without me ye can do little, but without me ye can do nothing: Whether therefore it be little or much, it cannot be done without him, without whom nothing can be done. Hence learn. 1. To cast away all proud thoughts of ourselves, as if, of ourselves we were able to bring forth fruits pleasing to God: 2 Cor. 3.5 We cannot of ourselves so much as think a good thought, says the Apostle: and shall we think we can do good actions, supernaturally pleasing to God? Phil. 2.13. It's God, that gives us power to will good, and is it not of him also that we have power to do? And (for the antecedent of this argument, it's plainly asserted by Saint Austin. Non potest homo aliquid boni velle nisi adjuvetur ab illo, qui malum velle non potest. Contra 2 Epistolas Pelagian. l. 1. c. 4. Man cannot will any good, except he be helped by him, that cannot will evil: and that is God alone. And Saint Paul prays to God for the Philippians, that they may be filled with the fruits of righteousness; Phil. 1.11 Col. 1.10 And for the Colossians, that they may be fruitful in every good work. And, as he prayed for them, so it becomes us to pray for ourselves: But what need were there to beg this power of God, if we had it of ourselves? St Austin doubts not to affirm, That there is no greater folly, then to pray to God that thou mayest do that, which thou hast power of thyself to do. Quid stultius, quam orare ut facias, quod in potestate habes. de nat. & great. c. 18. Irrisoria est petitio, quando id a Deo petitur, quod scitur, ipso non donante, esse in hominis potestate: sicut & irrisoria est gratiarum actio, si ob id gratiae aguntur Deo, quod ipse non donavit. De dono persev. c. 2. And elsewhere the same Father doubts not to affirm, That we mock God, when we beg that of God, which is known to be in man's power, whether God gives it or no: as its a mocking of God to give thanks to him for that, which he hath not given; let us therefore abandon these proud thoughts. Hear the same Father speaking to the Pelagians entertaining these high conceits. It's your voice, says he, ' That man works righteousness of himself: Vox vestra est, quod homo ex seipso facit justitiam: sed contradicit veritas, Palms non potest fructum far a seipso, nisi manserit in vite. Quid vos sequatur, videte, &, si est in vobis sensus, horrete. Qui â seipso se fructum ferre existimat, in vite non est; qui in vite non est, in Christo non est; qui in Christo non est, Christianus non est. In Joan. Evang. tract. 81. But he that is the Truth contradicts it, saying, that the branch bears not fruit of itself, except it abides in the Vine. And now see ye what follows, and, if ye have any sense, tremble. He that thinks that he bears fruit of himself, is not in the Vine: He that is not in the Vine, is not in Christ; and he that is not in Christ, is no Christian. 2. Desiring or undertaking to do any good action, set not upon it, presuming of our own strength, as if we were able to do it of ourselves; but, in all humility, going out of ourselves, let us by prayer fly to Christ, and beg ability from him for the doing of the good which we desire to perform, praying in the words of Saint Austin, Lord, Da quod jubes, & jube quid vis. give me power to do what thou dost command, and then command what thou pleasest. 3. That we may be enabled to bring forth fruits pleasing to God, let us maintain our Union with Christ: The Branch cut off from the Vine bears no fruit, but dies and withers: so neither can we bear fruit, except we abide in Christ the Vine: Our Union with Christ is by Faith; to the end therefore that we may abide in Union with Christ, let us be chary of this divine Grace of Faith; hear the Word, read it, meditate of it frequently, come to the holy Communion in the seasons of it: These are means, which God hath sanctified for the strengthening of Faith, by which our Union with Christ is maintained. Be we careful of this, remembering what Saint Austin says: The Branches of the Vine (says he) are so much more contemptible if they do not remain in the Vine, Ligna vitis tanto sunt contemptibiliora, si in vite non manserint, quanto sunt gloriosiora, si manserint. In Joan. Evang. tract. 81. by how much they are more glorious, if they do remain in it. 4. If we have done any good work, and so have brought forth any fruit of Righteousness, let us not arrogate any thing to ourselves, sacrificing to our own nets and yarns; but, emptying ourselves of all the praise, let us give it all unto Christ, from whom we have received all power to perform any good action, as the Vine-branches receive from the Vine all power to bring forth fruit, and without whom we can do nothing, as the Vine-branches can bring forth no fruit without the Vine. Whatsoever good therefore we have done, let us say with the Psalmist, Not unto us, Lord; not unto us, but to thy Name give the praise. As Saint Austin gives the advice, Let men understand, Intelligant homines, si filii Dei sunt, Spiritu Dei se agi, ut quod agendum est agant, & cum egerint, illi, à quo aguntur, gratias agant. De corrept. & great. c. 2. if they be the Children of God, that they are led by the Spirit of God, that they may do the good which is to be done by them, and therefore when they have done it, let them give thanks to him by whom they are led. Such advice may I give in this case: Let men understand, if they be Christians, that from Christ they have received the power to do any good, and therefore, when they have done any good, let them give the praise to him, from whom they have received the ability to do it. CHAP. XVII. Christ and a Way. SO doth our Saviour speak of himself, saying, John 14.6 I am the Way. But, for this, I may well refer you to the Parallel between Christ and a Door; for, as the Way leads to the City, and as the Door leads into the House; so Christ leads us to the heavenly Jerusalem, and his Father's House. Christ and a Word. So is our Saviour spoken of: John 1.1 In the beginning was the Word, and the Word was with God, Verse 14 and the Word was God. And a little after: And the Word was made flesh. And Divines, ancient and modern, have diversely noted the Resemblance between Christ and our Word. Saint Austin notes the Agreement in two things: 1. 1. Christus dicitur Verbum Patris, quia per eum Pater innotescit; sicut ergo verbis nostris id agimus, cum verum loquimur, ut, quod secretum in cord gerimus, per signa hujusmodi ad alterius cognitionem proferatur: sic illa sapientia, quam Pater genuit, quia per ipsum innotescit animus secretissimus Patris, Verbum ejus convenientissime nominatur. To. 3. lib. de fide & symb. Christ is called the Word of his Father, because by him the Father is made known unto us: for, as by our words (when we speak truth) our aim is, to bring that to the knowledge of another, which we think secretly in our minds: So that Wisdom, which the Father begot (because by him the secret mind of the Father is made known to us) is most conveniently called his Word. 2. Christus dicitur Verbum Patris, quia potest esse verbum nostrum, quod non sequitur opus: opus autem esse non potest, nisi praecedat verbum, verbum scilicet cordis: sic & Verbum Dei potuit esse, nulla existente creatura; creatura autem nulla potest esse, nisi per ipsum, per quod facta sunt omnia. Tom. 3. de Trinit. l. 15. 2. Christ is called the Word of his Father, because our word may be, which the work follows not; but the work cannot be, except the word goes before, namely, the word of the Heart: So also the Word of God might be, though there were no creature; but no creature could be, but by this Word, by which all things are made. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut mens nostra, sermonem vel verbum procreans, nulla id perpessione facit, non enim secatur, aut fluit, nec quicquid earum rerum patitur, quae rebus corporeis eveniunt, sic & omni perpessione vacua est illa, quae nec ment quidem comprehendi potest divina generatio. Tom. 6. Serm. in Joan. 1.1. Saint Chrysostom makes the comparison thus: As our mind (says he) procreating speech, or a word, doth it without any suffering; for neither is it cut, nor doth it flow, nor doth it suffer any of those things, that happen to bodily things: so that divine generation, which ca not be so much as comprehended by the mind, is altogether void of all passion. Saint Athanasius notes the Resemblance between Christ and our Word in four Particulars. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut sermo kominis duas habet generationes, unam ex anima, alteram ex labiis: ita & Dei Verbum duas generationes habet, unam ex Deo & Patre, quae prima generatio dicitur, alteram ex carne, quae dicitur generatio secunda. 1. As the speech of man hath a double generation, one of the Soul, and another of the Lips: so the Word of God hath a double generation, one of God the Father, which is the first generation; and the other of flesh, which is called the second generation. 2. Sicut sermo noster, quando nascitur secundum generatio nem primam ab anima (quod fit cum quis cogitat quid dicere) obscurus est, & non aperitur, sed manet potius post generationem in sinibus animalibus; ita & Deus Verbum, quamvis ante secula à Deo & Patre natum est, non tamen hominibus manifestabatur, manebat enim in sinibus paternis. 2. As our speech, when, according to the first generation, it is begotten of the Soul (which is when one thinks what to say) is obscure, and is not opened, but remains rather in the breast of the creature: so God the Word, though before all Worlds he was begotten of God his Father, was not yet made manifest unto men, for he remained in the Bosom of his Father. 3. As our Word, when we please, 3. Sicut sermo noster, cum volumus, nascitur ex labiis nostris, iisque aperitur, quibuscum versamur: ita & Dei Verbum, quando ei placuit, narum est ex ter castissima Maria, & tunc factum est manifestum in toto mundo. comes out of our Lips, and is opened unto them with whom we converse: so the Word of God, when it pleased him, was born of the most chaste Virgin Mary, and was then made manifest in the whole World. 4. As our speech, 4. Sicut sermo noster, natus ex labiis nostris, quando ex labiis generatur, non relinqúit animam, nec labia nostra, nec aures audientium, sed est & in anima, & in labiis nostris, & in auribus audientium, & non minuitur unquam, et si multa millia sermonem audiant, nec deficit, sed semper in nobis plenissimus est: ita & Dei verbum, et si natum sit de virgine Maria, non tamen à Patre discedit, nec à carne, nec ab omnibus hominibus, nec à tota creatura, sed ubique praesto est, nec minutum est, sed plenissimum. To. 2 quaest. alia, q. 4. when it comes out of our lips, leaves not our Soul, nor our lips, nor the ears of the hearers, but is in our Soul, in our lips, and in the hearer's ears, and is never diminished, though many thousands hear the speech, nor fails, but is ever most full in us: so the Word of God, though it be born of the Virgin Mary, departs not yet from the Father, nor from the flesh, nor from all men, nor from the whole creature, but is every where at hand, nor is it diminished, but remains most full. Saint Basil the Great, giving the Reasons why Christ is called the Word, doth note the similitude between Christ and our word, or speech. Why is he called the Word? Cur Verbum? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut ostendatur quia ex ment procedit. Cur Verbum? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia citra passionem genitum est. Cur Verbum? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia est imago genitoris, totum in se monstrans genitorem, nullam inde partem deducens; sicut verbum nostrum, quod totius cogitationis nostrae imaginem refert: quae enim secundum cor nostrum cognovimus, haec verbo proferimus; & id quod loquimur exemplar habet ejus quod corde cogitamus: Estque cor nostrum velut fons quidam, verbum autem emissum velut rivus ex hoc fonte profluens: & quale est id quod occultum est, tale est etiam quod apparet. Verbum ergo dixit, ut passionis expertem Patris generationem ostendat, & perfectam filii substantiam te doceat, & conjunctionem sine tempore filii ad Patrem per haec demonstret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. nam & verbum nostrum, mentis foetus, sine passione generatur: nec enim secatur, nec dividitur, nec fluit, sed manens tota mens in proprio statu, verbum totum & continuum emittit, & procedens verbum omnem mentis generantis virtutem in se complectitur. Tom. 1. Hom. 16. in Joan. 1.1. To show, That he came from the mind, [namely, from the Father, as the speech comes from the mind.] Why the Word? because he was begotten without passion: Why the Word? because he is the image of his Father, showing in himself his whole Father; as our speech, which shows the image of our whole thought: for those things, which we know with our Heart, we express in our Words: and that which we speak hath the likeness of that which we think in our mind. And our Heart is as a certain Fountain, and the speech which we utter is as a River issuing from this Fountain: and look what that is that lies hid in our mind, such is that which is expressed in our words. The Evangelist therefore calls Christ the Word, that he might show thee the Fathers begetting his Son void of passion, and the Sons perfect subsistence, and his eternal conjunction with his Father: for so also our speech, the issue of the mind, is begotten without any passion: for it's neither cut, nor divided, nor doth it flow; but the whole mind, remaining in its proper state, sends out the whole continued speech; and the speech, issuing from it, contains in it the whole virtue of the mind, begetting it. Zanchius also, among our modern Divines, doth frequently mention this Comparison between Christ and our Word: Per nostrum sermonem occulta mentis significantur & cognoscuntur; sic per Filium mens & voluntas Patris cognoscitur. De trib. Eloh. l. 5. c. 7. p. 320. By our speech (says he) the secrets of the mind are signified and understood: and so by the Son the Mind and Will of the Father is known by us, and revealed to us. Elsewhere he adds other things, in which the Resemblance holds: As, 1. The Mind begets the Word naturally, Mens generat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum naturaliter, ita ut mens nunquam sit sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Pater Filium natura sua, ita ut nunquam fuerit Pater sine Filio. so that the Mind is never without it: so the Father begets the Son by his own nature, so that the Father is never without the Son. 2. Deinde mens gignit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine passione & corruption: ita Pater. The Mind begets the Word without passion and corruption; so the Father the Son. 3. Item, mens gignit intra se; ita Pater. The Mind begets speech within itself; so the Father begets the Son. 4. Ad haec mens ita gignit intra se, ut res genita maneat in ment: sic Pater Filium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ideo dicitur, Erat apud Deum; &, Filius in sinu Patris est. The Mind so begets within itself, that the thing begotten is always in the Mind: So the Father begets his Son, the Word; and therefore it's said, The Word was with God: and, The Son is in the bosom of the Father. (Joh. 1.1, 18.) 5. The Word, Denique, ut verbum, etsi genitum in ment, postea etiam vestitum voce, exit in aures hominum, nunquam tamen a ment recedit: ita Filius, in carne indutus, sese visendum exhibuit hominibus nunquam tamen Patrem deseruit. Ibid. c. 8. p. 333. though (begotten in the Mind, and afterwards clothed with voice) it goes into the ears of men, yet it never departs from the Mind; so the Son, clothed with flesh, yielded himself to be seen of men, yet never did he forsake his Father. Elsewhere also doth the same learned Divine, from Saint Gregory Nazianzen, observe three Particulars, in which the Resemblance holds between Christ and our Word, or speech: Namely, 1. As our speech, that is, the conception of the Mind, 1. Sicut noster sermo, i. e. conceptus mentis, a ment generatur, idque citra ullam generantis, vel rei genitae passionem, sic Filius ex Patre Deo citra passionem genitus est. is begotten of the Mind, and that without any passion of the Mind begetting, or of the thing begotten; so the Son is begotten of the Father without passion. 2. Sicut noster conceptus manet in ment, & apud mentem, a qua genitus est, ita ut, licet etiam foras exprimatur, nun quam tamen definat esse apud mentem. Eundem ad modum Filius semper manet apud Patrem, inseparabilis a Patre. 2. As the conception of the Mind remains always in the Mind, and with the Mind, so that, though it be expressed outwardly, yet it ceases not to be with the Mind: so doth the Son always remain with the Father, inseparable from the Father. 3. Sicut per prolatum sermonem nostrae mentis consilium voluntasque patefit, sic per Filium, Pater, Patrisque voluntas patefacta & revelata est. Ibid. l. 6. c. 2. p. 347. 3. As by our speech, brought forth, the counsel and will of our Mind is brought to light: so, by the Son, the Father, and the Will of the Father, is manifested, and revealed to us. Thus ye have seen the similitude between Christ and a word and consequently the reasons, why Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omne simile est etiam dissimile. the word: But yet (because there are no things so like, but they are unlike in some things, therefore) it will not be amiss to take knowledge of the Dissimilitude between Christ and our word. And of this also Divines have taken knowleldge. And therefore Saint Basil the great gives this Caveat. When you hear Christ called the Word, understand it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: audi verbum hoc, ut de Deo condignum est. De unigenito enim disserens verbum ipsum appellavit, sicut illum paulo post lucem & vitam vocabit. Et cum lucem audis, non hanc oculis visibilem ex stimabis: nec, cum vitam audiveris, hanc communem putaveris, qua & bruta vivant, Sic & verbum audience, cave, ne, mentis imbecillita●e, ad humiles & terrenas sententias deprimaris, sed verbi potestatem diligentius investiga. Tom. 1. hom. 16. in Joan. 1.1. as it becomes it to be understood of God, for the Evangelist, speaking of the only begotten Son of God, called him the Word, as afterwards he calls him the light and the life. And, when you hear him called the Light, you are not to imagine him that Light which the bodily eyes behold. Nor when you hear him called the Life, think him to be that common Life, which agrees also to brute creatures. So, when you hear him called the Word, take heed, lest, through the weakness of your mind, you be depressed to humble and earthly thouhgts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Quomodo potest Filius verbum esse? aut verbum imago Dei? cum hominum verbum syllabis constans, non sit nisi indicium mentis, nihilque agate, nisi quod prodat voluntatem loquentis, quod ubi factum est, statim evanescit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Si de homine quopiam loqui se credant, l●quantur de verbo Patris, quantum libet, humano more. Si autem de Deo illis sermo est, hominum conditore, jam mihi nil humani, sed ea, quae supra humanam naturam sunt, eos cogitare velim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Qualis enim est genitor, tale id esse, quod genitum est, necessarium est, & qualis est verbi pater, tale etiam fuerit verbum ejus. Et paulo post addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hominum quidem verbum, ut syllabis constat, ita nec vivit, nec vim agendi habet, sed solummodo est in loquente index mentis, & statim uti enunciatum est, praeterit, nec ulterius apparet, quia nil erat priusquam enunciaretur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dei autem Verbum non est enuntiatorium, nec sonus vocum, nec complexio dictionum, sed quale ex luce splendour, tale est ipsum, & genitum quoddam, et perfectum ex perfecto, ac proinde Deus est, & imago Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Nec quaerendum est quare omnino non tale sit Verbum Dei, quale est nostrum; cum Deus nequaquam talis sit, quales nos sumus. Et post pauca ulterius addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hominibus multa & frequentia verba quotidie enascuntur & praetereunt, quia priora non manent, sed evanescunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Verbum autem Dei unum est & idem, &, ut scriptum est, manet in aeternum sine omni immutatione: conveniebat enim, unius Dei unam esse imaginem, unicum verbum, unicam item sapientiam. Tom. 1. cont. Arianos orat. 3. but diligently search out and labour to find out the power of the Word Athanasius to the objection of the Arians: How can the Son be the Word, or that Word the image of God? since the word of men, consisting of letters, is nothing but the discovery of the mind, and doth nothing, but discover the will of the speaker, which being done, it instantly vanishes. To this objection, I say, he returns this answer. If they think that they speak of an ordinary man, let them speak of the Word of the Father, as much as they will after the manner of men: But if they speak of God, the Creator of man, let them not entertain any humane thought, but think such things, as are above humane nature: for, look, what the begetter is, such is it necessary, that the thing begotten be: and, what an one the Father of the Word is, such must his Word be. And a little after he adds with respect to the particular in hand: The word of men as it consists of syllables, so neither hath it life nor power of acting, but is only in the speaker a discovery of the mind, and assoon as it's uttered, it instantly passes away, because it was nothing, before it was uttered. But the Word of God is not enunciatory, nor a sound of voices, nor a complexion of words: but look, what is the brightness issuing from the light, such is it, and a certain thing begotten, and that perfect out of a perfect, and therefore it is God, and the Image of God. Nor are we here to inquire, why the Word of God is not such, as our words are; seeing God is in no sort such as we are. And a little after he adds a further dissimilitude between this Word of God and our words. Men (says he) have many words, frequently, and daily springing up, and passing away, because the former words continue not, but vanish a way. But the Word of God is one and the same, and as it is written, remains for ever without any change: for it is convenient that one God should have one only Image, one only Word, one only Wisdom. Fulgentius also sets out the dissimilitude in few words, while he says thus. Christ is a Word, not which being uttered, vanishes, but, which being begotten remains: Christus est verbum, non quod desinit prolatum, sed quod permanet natum: non transitorium, sed Eternum, non factum â Deo Patre, sed genitum & unigenitum. Serm. 2. de dupl. nativ. Christi. not a transitory Word, but Eternal, not made of God his Father, but begotten, and only begotten. And thus doth Zanchius lay down the sum of the Doctrine of the Church from the time of the Apostles till this day, That Christ is the Word of God the Father, not a word spoken, Christum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei Patris, non prolatitium & in aere evanescentem, sed substantialem, non in tempore prolatum, sed ab omni aeternitate ex Patris substantia genitum. De trib. Eloh. l. 6. c. 2. p. 346. and so vanishing in the Air, but the substantial Word, not uttered in Time, but from all Eternity begotten of the substance of the Father. And the opening of this comparison is of excellent use. I. To justify the practice of the Evangelist calling Christ the Word, in that there is so great a likeness between Christ and our Word, or Speech. II. To teach us many things concerning Christ, as. 1. That Christ is begotten of the Father: for so our words are the conceptions of our mind: And so God says to his Son, This day have I begotten thee; Psal. 2. 2● and so the Evangelist speaks of him, Joh. 1.14 as the only begotten Son of the Father. 2. That Christ had a double generation, one as God, of the Father, and the other, as Man of the Virgin. 3. That Christ was begotten of the Father without any Passion. 4. That, though Christ was begotten of the Father from all Eternity, yet he was not manifested to men till afterwards. 5. That Christ was manifested to men in his own time, when it pleased himself. 6. That Christ is inseparable from his Father, yea, when he took Humane Nature upon him, in which he was manifested to the World, even than he remained with his Father, and his Father with him. Heb. 1.3 7. That Christ is the express image of his Father's person. 8. That Christ reveals to us his Father, and the Will and Counsel of his Father: so the Evangelist says. Joh. 1.18 No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him. Joh. 15, 15 And so our Saviour says of himself, All things that I have heard of my Father, I have made known unto you. Oh the great benefit, that in this respect accrues unto us by Christ, to have the knowledge of God, and of his Will and Counsel conveyed unto us? how should we be thankful for him? how readily should we accept of him, being offered unto us? yea readily should we part with all those things that are dearest to us, so that we may enjoy him. CHAP. XVIII. Christ and a Worm. SO doth the Prophet speak of himself, Psal. 22.6 August. epist. 49. ad Deo g●at. &, 120. ad Honorat. Ambros. To. 3. Conc. ad pop. Conc. 3. Hier. To. 4 Comment. in Psal. In loc. as a Type of Christ, I am a Worm, and no man. Saint Hierome, Saint Ambrose, and Saint Austin do jointly and unanimously note two things, in which this resemblance holds. 1. In regard of the contemptibleness of this creature and the meanness of it; no creature is more base and contemptible than a Worm; every one is ready to tread upon it, and to trample it under foot; the poorest, the youngest dare venture to offer wrong to it. So was it with our blessed Saviour: and therefore it is added in the forementioned scripture, Psal 22.6 A reproach of men and despised of the people: he submitted himself to so mean a condition, that he was easily despised and reproached at all hands: He became poor: 2 Cor. 8.9 and who takes not liberty to despise the poor? No wonder then, that our Saviour met with so much scorn: and so it's foretold of him by the Prophet. Isa. 53.3 He was despised and rejected of men. And, if we look into the Evangelical History, we shall see it to have been so with him, namely, that he was coarsely used: Luk. 2.7 when he was to be born, no better place can be afforded him then the Stable and the Manger. When he came to his Public Life, though he spoke so, Joh. 7.16 as never man spoke, and though, in regard of his miracles, they could say, we never saw it so done in Israel. And, Mar. 2.12 He hath done all things well: Mat. 7 37 6.3 Math. 13.35 Joh. 10.20 yet how scornfully did they use him? In words, Is not this the Carpenter? and, Is not this the Carpenter's Son? And, thou art mad and hast a devil. Joh. 7.20 Luk. 4.29 And no less in deeds: they lead him to the brow of the hill, thinking to cast him down headlong: they cast stones at him: But especially in the close of his Public Life, Joh. 8.59 Matth. 26.50 Joh. 18.20 Matth. 26.57 than they laid hands on him, they bind him, they hurry him about, first they bring him to the High Priest, and there they spit upon him, they blindfold him, Vers. 67, 68 and buffet him and then they say, Prophesy to us, who it is that smote thee: they deliver him over to the Secular Power, Matth. 27.2 Luk. 23.7, 11 even to Pilate, he sends him to Herod, who mocks him, and sends him back again to Pilate: here the Jews hire false Witnesses against Him, they prefer a Murderer before him: Matth. 27.21 the Soldiers plate a Crown of Thorns on his Head, they put on him a Purple Robe, Vers. 29. and put into his hand a Reed, and mockingly bow the knee to him, and cry; Hail King of the Jews, Vers. 35. they strip him of his clothes, and crucify him between two Thiefs: Vers. 38. And, being upon the Cross, Vers. 39, 40, etc. Vers. 44. they revile him and wag their heads, etc. yea, the very Thiefs did cast the same in his teeth. Justly therefore in this respect is he compared unto a Worm. 2. In regard of the breeding of the Worm. The Worm (says Saint Hierom) which is bred in the Wood, Vermis, qui in ligno nascitur, non habet patrem nisi matrem, & Christus ex maria natus est absque coitu viri. To. 4. In loc Cur totius creaturae Dominus vermiculo se voluerit comparare? Possumus hoc humilitati assignire, sicut David publicem se memoravit. Sed magis hoc accipiendum puto quod vermis nulla extrinsecus admixtione alieni corporis, sed de sola & pura terra procreatur, ideo illum comparatum Domino, quia & ipse salvator ex sola & pura Maria generatur. To. 3. conc. ad pop. conc. 3. hath no father, but only a mother: so Christ was born of a Virgin without carnal copulation with a man. Saint Ambrose moves the question, Why the Lord of the whole World would compare himself to a Worm? and he answers. We may ascribe this to his humility, as David called himself a Flea: but I rather think it to be, because the Worm is gendered of the sole and pure earth, without the mixture of any other body, therefore I think him to be compared to our Lord, who also was born of a sole and pure Virgin. Saint Austin in like manner, saving that in the former of the places alleged, he brings in this latter resemblance, with a Fortasse, an, It may be: And, Fortasse etiam propter Virgineum partum. ep. 49. it may be because of his birth of a Virgin: as doubting, whether this were in that passage of the Psalmist intended: As indeed he well might, in regard of that which follows in that Verse, A reproach of men, and despised of the people, which is added as an Exposition of the former clause, in which he had said, I am a Worm. Howsoever, it's a plain Article of our Christian Faith, not to be denied, nor so much as questioned, but to be firmly believed: that Christ our Saviour was born of a Virgin. In regard therefore of the first particular we have cause to meditate of the great Humiliation of our dear Saviour, and consequently of his surpassing love to us, in that he vouchsafed, for our good, to stoop so low: not only he becomes man, but also a Worm. It's an excellent and just meditation of Saint Bernard to this purpose. O Vouchsafement to be justly admired! Thou, O admiranda dignatio! Deus immensae gloriae vermis contemptibilis fieri non despexisti. De pass. Dom. that art the God of Infinite glory, didst nor disdain to be made a contemptible Worm. What Humiliation is comparable to this? Jon. 3.6 It was a great humiliation of the King of Nineveh, when rising from the Throne he sat in Ashes, and putting off his Robe, he covered himself with Sackcloth. But it's nothing to this: as there is no comparison between the humiliation of the one and of the other, and between the persons humbled: the one a King, the other the King of Kings, the one a weak creature, the other the Infinite Creator: how great then is that love, which drew our Saviour to such abasement? And now, why should it trouble us, if it doth so happen, that we are in the world, as Worms? Every man takes liberty to trample upon us, to insult over us, to lad us with wrongs and injuries: but be of good cheer, it is no other wise with us in this respect, than it was with our dear Saviour: and he, by undergoing it in his own person, hath sanctified and sweetened it to us, so that we may count it blessed contempt. And let this love of Christ, submitting himself to such abasement for us, so fare prevail with us, as make us willing, to submit ourselves to any abasement for him, for his cause and honour. Choose we rather to have all men to trample on us, and to be contemned and scorned at all hands, then to omit any duty, by which in our places we may honour him, or to take any course that may tend to his dishonour: Hath the Lord suffered such contempt for the servant? and shall the servant be unwilling to suffer contempt for his Lord and Master? God forbidden: Such contempt suffered for his honour will certainly bring us to glory and honour everlasting; which God of his mercy grant us for the merit of that contempt, which our dear Saviour hath undergone for us, to whom with the Father, and the Holy Ghost be all Glory and Honour for ever. Amen. PARALLELS. LIB. III. CHAP. I. IN the two former Books we have seen the Parallels that concern Christ the Head and Husband of the Church: the Parallels between Christ and the Types by which he was fore-signified to the Jewish Church, both Persons and Things, in the first Book: and the Parallels between Christ, and the other Resemblances, by which he is set forth in the Old and New Testament, in the second Book. And now, because the Church is the Mystical Body, the Wife and Spouse of Christ, they are therefore not to be divided: for our Saviour hath given that Edict; Matth. 19 Those whom God hath joined together, let no man put asunder. Before therefore I make an end, I shall, in this third Book, add the Parallels that concern the Church. And here I shall observe the same method that I have observed in the former, namely, first, to represent to your view the Parallels between the Church, and those Types by which the Church was fore-signified in the Old Testament, whether Things or Persons: and then the Parallels between the Church, and other Resemblances, by which the Church is set forth in the Old or New Testament. I. The Parallels between the Church, and the Types, by which it was fore-signified in the Old Testament. And of these Types I shall take knowledge according to the order of Times, in which they were exhibited and given. The Church and Noah's Ark. The Fathers have, many of them, taken knowledge of the Parallel between these two, and that in several respects. I. In regard of the matter and structure of it. And here Saint Austin notes the Resemblance in three things. 1. The Ark was made of Gopher Wood, 1. Arca fit ex ligno Gopher, vel, secundum LXX. ex lignis quadratis: Et Ecclesia de Sanctis construitur ad omne opus bonum semper paratis: quadratum enim, quocunque verteris, firmiter stat. or, according to the Septuagint, of Square Wood: So the Church is built up of Saints, prepared to every good work: for Wood that is squared, turn it which way you will, stands firm. And of this Resemblance Gregory the Great doth take knowledge: Arca de lignis imputribilibus compingitur, & Ecclesia de omnibus in bono suo perseverantibus componitur. To. 2. epist. l. 9 In dict. 4. ep. 40. ad Isicium, epist. Hierosol. 2. Bitumine glutinantur arcae ligna intrinsecus & extrinsecus, ut in compage unitatis, significetur tolerantia charitatis, ne solvatur vinculum pacis. To. 6. cont. Faust. Manich. l. 11. c. 14. 3. Aditus arcae fit à latere: & nemo intrat in Ecclesiam, nisi per sacramentum remissionis peccatorum, & hoc à latere Christi aperte manavit. Ibid. cap. 16. The Ark (says he) was made of sound Wood, not putrified; and so the Church is made up of all that persevere in Goodness. 2. The Ark was pitched within and without with pitch, to teach us, charitably to bear one with another, that the bond of peace be not broken. 3. The Door of the Ark must be made in the side of the Ark; and none enters into the Church otherwise then by the Sacrament of the Remission of sins, which issued openly out of the side of Christ. II. In regard of the creatures taken into the Ark: and here Saint Austin takes notice of two Particulars. 1. Cuncta animalium genera, in arca clauduntur, sic omnes Gentes Ecclesia continet. Ib. c. 14. There were in it all sorts of creatures: so the Church contains all Nations. And this, I conceive, to be further prefigured in the Ark, in that, not only Sem, from whom the Jews descended, was in the Ark, but also Japhet, the Father of the Gentiles. And Moses himself gives an hint of this, in that, having named the Sons of Japhet, he adds, By these were the Isles of the Gentiles divided in their Lands, Gen. 10.5 etc. And this doth Saint Paul clearly affirm: for, having asked the question, Is he the God of the Jews only? Is he not also the God of the Gentiles? Rom. 3.29, 30 He answers, Yea, of the Gentiles also, seeing it's the same God that shall justify the Circumcision by Faith, and the Uncircumcision through Faith. And this also would God teach Saint Peter by that Sheet let down from Heaven to him being in a Trance, Acts 10.10, 11 12 wherein were all manner of fourfooted beasts of the Earth, and wild beasts, and creeping things, and fowls of the Air; as there were in Noah's Ark. 2. That there were clean creatures and unclean in the Ark: Munda & immunda ibi erant animalia, sicut in Ecclesiae sacramentis boni & mali versantur. Ibid. so both good and bad converse together in the Sacraments of the Church: for such a mixture there hath been always in the Militant Church, Matth. 13 as of Wheat and Tares in the field, of Grain and Chaff in the floor, 2 Tim. 2 of good fish and bad in the net, of Vessels of honour and dishonour in the great House. Even when the Church was in the narrow bounds of a Family, such a mixture there was: We find a Cain in Adam's Family, a Cham in Noah's Family, an Ishmael in Abraham's Family, an Esau in Isaac's Family: much more easy it is to find such mixture; yea, it's impossible not to find it, when the bounds of the Church were more enlarged, namely, into a People: Of the Jews, God says by the Prophet, You only have I known of all the Families of the Earth: Amos 3.2 yet among them that there was such a mixture, Ezek. 22 Hosea 4.1, 2 Jer. 5.1 etc. it's manifest by the Prophets reproving them for the abominable sins and wickedness, of which they were guilty. Much more is there such a mixture in the Church, coming to be Catholic, dispersed in all Nations. III. Saint Austin yet further compares them in another Particular: Out of the Ark, all flesh, which the Earth did bear, perished in the Flood; Praeter arcam, omnis caro, quam terra sustentabat, diluvio consumpta est; & praeter Ecclesiae societatem, aqua baptismi, quamvis eadem sit, non ad salutem valet, sed potius ad interitum. Ibid. c. 17. Sicut arca No, naufragante mundo, cunctos, quos suscepit, incolumes servabat; ita Ecclesia, conflagrante seculo, omnes, quos amplectitur, representabit illaesos. To. 3. Conc. ad popul. Conc. 11. so out of the Society of the Church, the Water of Baptism is not of force to Salvation, but rather to Perdition. Saint Ambrose expresses it otherwise: As the Ark of Noah, the World suffering wrack, kept those safe that were in it; so the Church, when the whole World shall be on a flaming fire, shall present all those that are in her, free from danger. And Gregory the Great, to the same purpose: In the time of the Flood, all Mankind out of the Ark died; Diluvii tempore humanum genus extra arcam moritur, ad vitam autem in arca servatur: sic infideles quosque extra Ecclesiam peccati sui unda perimit; fideles autem suos in fide & charitate Ecclesiae unitas, quasi arcae compago, custodit. To. 2. epist. l. 8. Indict. 4. ep. 40. but all within the Ark were saved alive: So, as for all Infidels out of the Church, the flood of their own sin kills them; but the Church, as the Ark, keeps her faithful ones in Faith and Charity. iv Gregory the Great notes yet another Particular, in which the Church resembles the Ark: The Flood ceasing (says he) the Ark rested upon a Mountain: Cessante diluvio, arca in monte requievit: sic hujus vitae corruptione cessante, cum malorum operum fluctus transierint, in coelesti patria, in excelso requiescet Ecclesia monte. Ibid. so the corruption of this Life ceasing, when the Waves of evil Works shall pass away, the Church shall rest on an high Mountain in the Heavenly Country. V I shall add but one more: Let the Waters rise never so high, yet the Ark is still above it: so let the floods of Persecution rise never so high, and increase never so much, yet the Church sinks not under it, but is still above them: Exod. 1.12 The more the Israelites were oppressed by the Egyptians, the more they multiplied. And so says Justin Martyr: Seest thou not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epist. ad Diognet. that the more the Persecutors are, by so much the rest (that is, the Christians) are multiplied? Yea, as Fire burns most fiercely in coldest Wether by an Antiperistasis; so the Christians, by the harsh usage of them, grow more confident, and are more courageous to defend and persevere in their Religion; yea, and to suffer the hardest that can befall them: so that it is most true that some Confessors said to Saint Cyprian: Stetere torti torquentibus fortiores. Inter Epist. Cypriani Epist. The tortured Christians stood with more courage, than the Tormentors themselves. And so it is with the Church, as with the Palmtree, that spreads the more, by how much the heavier weight is laid upon it; and as with the Camomile, that grows the more by being trodden upon. But Saint Chrysostom observes one thing, in which the Church is more excellent than the Ark of Noah: for so he says, A man may say, and not err, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Non aberrarit quis, si dicat, Ecclesiam arca ista esse praestantiorem. Arca enim & excipiebat animalia bruta, & conservabat: Ecclesia autem semel suscepta animalia immutat: e. g. ingressus illo est milvus, & egressus est milvus; introit lupus, exiit lupus: hucne ingressus est milvus? egreditur columba: Introiit lupus? exiit ovis: non quidem immutata natura, sed explosa malitia. To. 4. de poenit. Hom. 3. That the Church is more excellent than the Ark: For the Ark received brute creatures, and kept them such; but whom the Church receives, she changes: As for example; A Kite went into the Ark, and it came forth a Kite; a Wolf entered, and came out a Wolf: But hath a Kite entered into the Church? it comes forth a Dove: Hath a Wolf entered? it comes out a sheep: not indeed the nature altered, but the wickedness exploded, and put away. Saul, afterward blessed Paul, entering into the Church, remains the same individual person that he was before; but yet, having entered, of a Wolf he becomes a sheep, yea, a faithful shepherd of the sheep; preaching, yea, suffering for the Faith which once he destroyed. Hence learn sundry things. 1. Let us be prepared and disposed to every good work, and firm in our resolutions for it, that we may be fit matter for the Building of the Church, and may answer the Gopher Wood, of which the Ark was made. 2. See here the Church of the New Testament to be Catholic, containing in it all Nations, as the Ark had in it all kinds of Creatures; and, as there were in the Ark, as Sem the Father of the Jews, so Japhet, the Father of the Gentiles. 3. Let us not so far take offence at the mixture of good and bad in the Church, as for this cause to departed from, and to forsake it: Behold! in the Ark there were Creatures clean and unclean: and among the Persons (though but eight in number, yet) there was one Cham: There shall be a division indeed, and a separation made; He shall (says our Saviour, Matth. 25.32 to whom it shall belong to do) divide between the Sheep and the Goats; but this shall not be done, till in the end of the World; Verse 31 He shall come in Glory, and his holy Angels with him, etc. The Wheat and the Tares shall be severed; Mat. 13.30 The Tares bound in bundles to be burnt, and the Wheat to be put into the Barn: But when shall this be? In the Harvest; which Harvest is the End of the World. And, till that time, Verse 39 30 it's the Will of God, that they should grow together. Expect not therefore, That that should be done now, which God hath appointed to be done in the End of the World; but be content, That God should do his own Work in his own Time: Nor in this respect let us forsake the Communion of the Church, because there is such mixture in it of Wheat and Tares: Hear that Apostolical Advice, Not forsaking the assembling of yourselves together, Heb. 10.25 as the manner of some is. This is the heady madness of Separatists: but let us be more sober-minded: Consider we, that Christ had only twelve in his Family, and yet among them one was a Thief, and a Devil; and He knew from the beginning, who it was that should betray him, and yet He tolerated him in his company: And what greater folly were there, then cast away the Gold for some dross that is mixed 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 dishonour, do we departed 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 far 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 join 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 Moses & 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 says. 1 Cor. 11. 2● He that eats and drinks unworthily, eats and drinks 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 departed from it? ye may grieve the Church by your unkind 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 woeful experience, if they repent not. Whosoever separates himself from the Catholic Church (how praiseworthy 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 disjoined 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 practice, and to accept of Saint Augustine's advice, Eia cives Jerusalem, 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's never so much against the Church, yet the Church shall be still above them: they may rage's, 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 God's Holy Hill: having suffered, we shall receive the promise of Eternal Life. CHAP. II. The Church and the Tabernacle. THe Tabernacle, says 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 Linen, Vers. 1. and Blue and Purple, and Scarlet. These Colours, says the same Author, represented the blood of Christ, and this fine Linen, his Justice, and so the variety of Graces, wherewith the Church is adorned and made glorious. They were made with Cherubims, signifying, Vers. 1. says he, heavenly affections in the Church, and the Angels, ministering to and about them. The Curtains of the Tabernacle were coupled one to another: This says 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, grows into an holy Temple in the Lord. The Tabernacle was one, and the Tent one. Vers. 6, 11 As the golden Taches clasped in the blue Loops, 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 Goat's hair: and another of Rams skins died red. Vers. 14. And these three kinds of Cover 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. So they signified both the safety of the Church, covered and hid from the injuries of the World; Isa. 4.5, 6. Upon all the glory (says the Prophet) there shall be a defence, and there shall be a Tabernacle for a shadow in the day time from the heat, and for a cover from storm and from rain: Isa. 25.4 And again; Thou hast been, says the same Prophet, A strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat: Psal. 27.5 And so says David; In the time of trouble he shall hid me in his pavilion. And the state of the Church then, which had the Mysteries of Christ under shadows and cover, now taken away. Thus fare Ainsworth. In Exod. 26. Rivetus makes the Parallel between the Church and the Tabernacle to stand in sundry particulars. 1. Sicut tabernacula transferuntur de loco in locum, ita Ecclesia in his terris non habet certas & stabiles sedes, sed subinde cogitur eas mutare, quia vita piorum est perpetua peregrinatio. 1. As Tabernacles are removed from place to place: so the Church on Earth hath no certain or stable places of abode, but is ever and anon forced to change them, because the life of the godly is a perpetual Pilgrimage. 2. Tabernacula non sunt munita vallo aut aggere ullo, quia ad mutationes subitas figuntur & refiguntur, ita Ecclesia foris non habet praesidia humana; sed tamen, ut sub tuguriolis defenduntur ut cunque corpora nostra adversus solis aestum & injurias tempestatum, ita sub alis Dei expansis, tanquam sub clypeo aliquo tutissimo Ecclesia secura est ab ignitis Diaboli telis, quamvis vicinam habeat omni ex parte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oves meas, ait Dominus, nemo rapiet è manu mea. Joan. 10.28. portae inferorum non praevalebunt adversus eam. Matth. 16.18. 2. Tabernacles are not fenced with any Bulwark or Trench, because they are often to remove; so the Church hath not from without any humane defence: but yet, as under the meanest Cottages our bodies are defended against the heat of the Sun, and the injuries of Tempests; so under the wings of God spread abroad, as under some safe shield, the Church is secured against the fiery darts of the Devil, though it be never so near utter ruin. None, says our Saviour, shall take my sheep cut of my hand, Joh. 10.18. The gates of hell shall not prevail against it, Matth. 16. Vers. 18. 3. 3. Tabernaculi parts, per veli interpositionem distinctae, non fuerunt duo contigua domicilia, sed unum opus continuum, ut intellegeremus, Ecclesiam Judaeorum & Christianorum in unum aedificium spirituale aptari, & populum utrumque in unam Ecclesiam coalescere, ipso Christo facto angulari lapide. Velum tamen quoddam interpositum erat, quod illius temporis ratio postulabat, ut vetus illa Ecclesia, multis legalibus ceremoniis, tanquam maceria aliqua interposita, à gentibus distingueretur. At vero postquam affulsit Sol justitiae Christus, umbratilibus ceremoniis dissipatis, scissum fuit velum, Luc. 23.45. & interstitium maceriae dirutum, Eph. 2.14. The parts of the Tabernacle (distinguished each from other by the interposition of a vail) were not two contiguous houses, but one continued house; to teach us, that the Jewish and Christian Church, are joined into one spiritual building, and both People to grow into one Church: yet there was a certain vail interposed, because the respect of that time did require, that the Ancient Church, by many Legal Ceremonies, as by a middle Wall of Partition, should be distinguished from the Gentiles. But after that Christ, the Sun of Righteousness shined out to the World, the shadowing Ceremonies being dissipated, the Veil of the Temple was rend, (Luk. 23.45.) and the middle Wall of Partition broken down. (Eph. 2.14.) Hence learn divers things. 1. Learn here, that in the Church God dwells among us, as with the children of Israel in the Tabernacle: and therefore let us be circumspect and careful of our Conversation, that we do nothing unbeseeming his presence, lest we provoke him to displeasure against us and move him in displeasure to departed away from us, as by the sins of the Israelites God was moved in displeasure to forsake them: so shy are we, and careful to shun any thing that may drive away any useful friend from us, whose presence and abode with us we have cause to desire. 2. See here the Church to be one, as the Tabernacle was one: Eph. 4.3 and therefore let us Endeavour to keep the unity of the Spirit in the bond of peace: let us take heed of disunion: Let us hearken to Saint Paul, We beseech you brethren in the name of the Lord Jesus Christ, 1 Cor. 1.10 that there be no divisions among you, but be ye perfectly joined together in the same mind, and in the same judgement. It's Saint Paul, that makes the request to us, who was the Apostle of the Gentiles, that did so much, and suffered so much for our behoof: good cause therefore have we to hearken to him: he might command in a business of this nature, but he rather beseeches us: yea, he beseeches us in the name of the Lord Jesus Christ, and of what weight should his name be with us? And as for the thing itself, It's laid down, 1. Negatively, let there be no divisions among you: and why should we not hearken to him herein? for, who knows not of what dangerous consequence divisions are in the Church? we hear what our Saviour says, Matth. 12. An house or Kingdom divided cannot stand. The Dutch devise is a good one, of two Vessels floating on the Sea, with this Motto, We are broken to pieces, Frangimur, Si collidimur. if we dash one against another. As than we tender the safety of the Church, let us take heed of divisions. 2. It's laid down affirmatively, be perfectly joined together in the same mind and in the same judgement: that is, keep unity and maintain peace: this we shall find to be of singular conveniency. 2 Cor. 13.11 Live in peace (says the Apostle) and the God of love and peace shall be with you. 3. See the gracious care of God for his Church to preserve it against and from all dangers; as God provided for the safety of the Tabernacle a double Covering besides the Curtains, namely, that of the Goates-hair, and that of Ram-skins died red: why then should we be afraid of any dangers, having the wings of God's protection spread over us? David, knowing, that the Lord sustained him, Psal. 3.5, 6 resolves not to be afraid of ten Thousands of people, that set themselves against him round about. Psal. 23. And knowing that God was with him, he resolves, to fear no evil though he walked through the Valley of the shadow of death. If therefore we lie open to any danger, fly to God by prayer, and then fear not. 4. See how we are preferred before the People of God under the old Testament: they had the Types, we have the Truth: they had the Shadows, we have the Body: they had a threefold covering of the Tabernacle, that hindered them from seeing the very Types that were in it: yea there was a Veil that hindered the very ordinary Priests from beholding the things that were in the Holy of Holies, which yet were but Types of good things to come: but it's otherewise with us, the Veil is rend, and now we may with open face behold the substance of all those Types: Oh what preferment is this? Rom. 16. The mystery was kept secret from the beginning, but now it's made manifest: how shall we answer it to God, if, having so clear a revelation we suffer ourselves to be outstripped by them? 5. Let us Gentiles praise God for his goodness to us: we are admitted into and made one Church with the Jews: we were once shut out of the Commonwealth of Israel by the middle Wall of Partition, even the Legal Ceremonies: but now that Partition-wall is broken down, and so we are now become Fellow-Citizens of the Saints: As the Holy and most Holy Place, though distinguished by a Veil interposed, were yet one Tent, one Tabernacle, so believers of Jews and Gentiles are become one Church, and one sheepfold under one shepherd. Remembering therefore, what once we were, and what now we are by the grace of God, let us not fail to praise God for this happy change and high preferment, and his unspeakable mercy expressed therein. CHAP. III. The Church and the golden Candlestick. In Heb. 9 DOctor Gouge makes the Church to answer to the golden Candlestick, as that which was Typified by it: Rev. 1.20 and he justifies his application by this, that the seven Churches are called the seven golden Candlesticks; upon which place Brightman observes, that this similitude is taken from the Candlestick, Petita est haec similitudo ex candelabro Tabernaculi. In loc that was in the Tabernacle erected by Moses. And the resemblance between these, the forenamed Doctor observes to hold in sundry Particulars. 1. In general: that the use of the Candlestick is, to hold out the light to others. And so our Saviour speaks. No man lights a candle and puts it under a Bushel, Matth. 5.15 but in a Candlestick, and it gives Light to all that are in the House. So the Church holds out the Light of God's Word to all that are in it. In which respect the Apostle calls the Church the pillar of Truth, 1 Tim. 3.15 Exercit. divin. Exer. 9 Way to the true Church, p. 80 because she holds out the Truth to be seen, says Weemse; The Expression being taken from the Custom of many Nations, who were used to write their Laws in Tables, and so to hang them upon Pillars of stone, that the people, whom it concerned to know them, might see and read them; as, among us, Curs. theol. part. 2. col. 324 Proclamations are nailed to Posts in Market Towns, says Dr. John White, and so Scharpius the like. Now the Church, being the true Church, holds out the Light (says my Author) two ways. 1. By teaching and instructing others, which, for the public, belongs to the Ministers of the Gospel, who are called, and set a part by Calling, for this great Work: but, in private, it belongs also to Masters of Families, to teach and instruct their Children and Servants; yea, and one Christian another, communicating to others the knowledge which they have. 2. By walking and conversing as Children of Light, adorning the Faith, which they profess, by Holiness and Righteousness of Life, Phil. 2.15 so shining as Lights in the World, as Saint Paul testifies of the Christians at Philippi. Let it be the care of us all thus to resemble the Candlestick in the Tabernacle; as that held out the Light to others, so let us hold out the Light of Truth unto others: and that both these ways: 1. By teaching and instructing others in the Truth of Religion: In public let the Ministers of the Gospel acquaint the people, committed to their care and trust, with the Truths of the Gospel, 2 Tim. 4.2 preaching to them in season, and out of season: In this especially stands the feeding of Christ's Sheep and Lambs, which our Saviour enjoins to Saint Peter, as an evidence of his love unto him: John 21.15 16, 17 Peter, lovest thou me? (says our Saviour) Feed my Sheep, feed my Lambs. If we would show our unfeigned love to our Saviour, let us not fail to do our duty in this kind. And in private, let this be the care of Heads of Families, thus to instruct and teach their Children and Servants: We hear how God speaks of Abraham; I know that he will teach and command his Children and Household after him to keep the Way of the Lord: Gen. 18.19 and thereupon God resolves, not to hid from Abraham the thing which he was about to do, namely, about Sodom and Gomorrha. Verse 17 Yea, let this be the care of all private Christians: what they know concerning God, concerning Christ, whereof they find others to be ignorant, be ye ready to communicate it unto them; Judas v. 20 and so edify one another in your most holy Faith: Docendo, disces. By teaching another, thou shalt learn. Here it holds most true that Solomon says: Prov. 11.25 The liberal Soul shall be made fat, and he that waters, shall be watered also himself. To know, Scire, ut scias, turpis est curiositas: scire, ut sciaris, turpis est vanitas: scire, ut scientiam vendas, turpis est quaestus: scire, ut aedifices, charitas est. In Cant. ser. that you may know, is filthy curiosity (says Saint Bernard:) To know, that you may be known (namely, to be a man of knowledge) is filthy vanity: To know, that you may make sale of your knowledge, is filthy gain: But to know, that you may edify, this is Charity. 2. By living as Children of Light: let us all be careful of this; let the Ministers of the Gospel hearken to Saint Paul, laying this injunction upon his Scholar Timothy, 1 Tim. 4.16 Take heed to thyself, and to thy Doctrine: To thy Doctrine, but to thyself first; lest we be like to the Pharisees, of whom our Saviour says, They say, and do not; they bind heavy burdens, Mat. 23.3, 4 and lay them upon other men's shoulders, but themselves will not touch them with one of their fingers: yea, lest (as Paul says) when we have preached to others, 1 Cor. 9.27 we ourselves should be castaways. Yea, let us all hearken to the in junction of our Saviour, Let your Light shine before men: Mat. 5.16 Eph. 5.8 and of Saint Paul, Walk as Children of the Light: and so let us give Light to 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 honourable, 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 God's eyes: The World holds us as the filth of the World, and the offscouring of all things, Lam. 4.2 but God counts us as his jewels: They judge 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 Air, 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 only wise God hath of us, comfort against the base esteem of blind 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 judgement to the judgement of the only 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 virtue, 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 Household 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 honours 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 show, 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 sanctify it. woe then to all that are void 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 withal 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. woe to them then. Admirable are the privileges 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 privileges 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, labouring 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 cheer: 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 privileges 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, Resurrection to everlasting Life: And what Comfort is, or can be comparable unto this? True, says the poor Christian, here were great comfort for me, if I could find the Work of Holiness in me in truth, but I fear it is not so with me, for I find in myself much corruption, and I sin frequently in many things; how then shall I say, that the Work of Holiness is wrought in me? To such I answer, That the Work of Holiness may stand with remainders of corruption, and with many sins in our life: for it's not Perfection, but Truth of Holiness, that is required: else where should we find any man in the World, that hath the Work of Holiness in him? for Solomon could say, Who is he that lives, and sins not? 2 Chro. 6.36 James 3.2 and Saint James confesses, In many things we offend all: And Saint John could say, If any man says, 1 John 1.8 he hath no sin, he deceives himself. Thou complainest therefore of remainders of corruption, and of many strayings in thy Life; but know, if ye grieve for them, and mourn under them, and strive against them, and repent of them, this is the state and condition of the Work of Holiness that is in the best men living on the face of the Earth. As therefore we desire to have a comfortable evidence to ourselves, That we are indeed Members of the Church, and that the forenamed privileges of the Church do belong to us, let us labour to find in ourselves the Work of Holiness in Truth; and let us (as the Apostle advises) be holy in all manner of conversation, in work, in word, in thought, in affection. 1 Pet. 1.15 And as for that corruption that cleaves to us, let us mourn under it, and endeavour to mortify it, and repent daily of our daily slips, and so make after further degrees of Holiness continually, till we come to a perfect man, to the measure of the stature of the fullness of Christ. II. The Parts of this Candlestick, which are of two sorts: some were for Use, and some were for Ornament. 1. The parts that were for Use, were the seven Lamps: Thou shalt make the seven Lamps thereof. Exod. 25.37 These (says my Author) typified the manifold Graces of the Spirit of God, the number seven being a number of Perfection. In loc. And thus also doth Ainsworth open it, and makes good the Application by that of Saint John: Rev. 4.5 There were seven Lamps burning before the Throne, which are the seven Spirits of God. Be we thankful to God for his great Mercy, furnishing us with those Heavenly Graces, as pledges of the Spirit of God dwelling in us, as the Lamps were seated in the Branches of the golden Candlestick. And as the Lamps were put in them to give Light, so let it be our care to exercise these Graces, and so to give Light to them among whom we live. 2. The parts that were for Ornament, were Knops, Flowers, etc. And these did typify the Care of God (says my Author) in beautifying and adorning his Church, and particular Christians, the Members of it, with several Graces. For so the Graces of God's Spirit are of use, both for necessity, to fit us for the several duties which God requires of it; and also for ornament, to adorn our Souls, and to make them amiable in the sight of God. Let us therefore be so much the more thankful for these Graces of the Spirit of God, which render us so acceptable unto God. III. The Appurtenances of this Candlestick. 1. The Prophet makes mention of certain golden Pipes, Zach. 4.12 which emptied Oil out of themselves into the Lamps, Wherein (says my Author) the Prophet hath reference to the golden Candlestick in the Tabernacle. And this (says he) typifies a continual supply of Grace to the Church. Admire we the goodness of God, thus giving to the Church, and to particular Christians, the Members of the Church, a continual supply of Grace, as the occasions and necessities of the Church do require. 2. Moses mentions other appurtenances, namely, Tongues and Snuff-dishes. Exod. 25.38 And these (says my Author) Typified Ecclesiastical Discipline and Government, which is necessary to the Church, to preserve the pure light of it. Pray we to God for the settling of Church-Government, that by means of it, Heresies and Schisms may be restrained, which so much abound, while the Government and Discipline of the Church is suspended. CHAP. IU. The Church and Ruth. SAint Chysostome takes knowledge of Ruth, as a Type of the Church, for so he says, The things that were done in and about Ruth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quae in Ruth facta sunt, nostri figura erant. In N. Test. To. 1. In Matth. hom. 3. were a Type and figure of us, namely of the Church of the New Testament: and then he lays open the Parallel in two Particulars. 1. She was of a strange Nation, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Haec alienigena erat, & in extremam delapsa pauperiem. Videns autem eam Boaz, nec ob ipsius paupertatem despexit, nec ob impietatem gentis exhorruit: Sic et Christus Ecclesiam suscipiens & alienigenam, & multa laborantem egestate bonorum, suo consortio copulavit. and fallen into extreme poverty: yet Boaz, seeing her, neither despised her for her poverty nor abhorred her for the impiety of her Nation: so also Christ, receiving the Church, both a stranger, and labouring under great want of all good things, joined her in marriage unto himself. 2. As she, except she had first forsaken her Parents, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut haec alienigena, nisi prius deseruisset parents, domum, gentem, patriam & cognatos, nunquam tali nobilitata fuisset connubio; ita & Ecclesia non ante amabilis efficitur sponso, quam priorem conversationem relinquet. Psal. 45, 10.11 Ibid. House, Nation, Country and Kindred; had never been ennobled with such a Marriage; so the Church is not made lovely unto her husband, before she leaves off her old conversation. And therefore is that advise given to the Church. Hearken O daughter, etc. forsake also thy own people, and thy father's house, and then it's added, Psal. 45.10, 11 So shall the King greatly desire thy beauty, and not otherwise. Here then is that which may humble the Church: Let her see her Original: she was once a stranger, and destitute of all spiritual good; in this respect, as poor, as ever Job, or Lazarus was in outward respects: What though she now be highly preferred to be fellow Citizen of the Saints and of the household of God? What though she be blessed with great Spiritual Riches, and transcendent Privileges? from the beginning it was not so, but quite contrary: good cause have we then that are believers of the Gentiles, remembering our former basensse and vileness, to hearken to that counsel of the Apostle, Be not highminded. Rom. 11.20 See here also the transcendent love of Christ to us Gentiles, in that he looked upon us in our low condition, that though we were so mean, yet he was pleased so fare to have respect to us, as to espouse us unto himself: what a dignation was it of King Ahashuerosh, to set his affection upon Esther a poor Captive Jewish maid, Est. 2. to make her his Wife and Queen in stead of Vashti? but that is nothing to this in hand, in respect of the infinite difference between Christ and all the Grandees and Magnies of the World: We see, how God commends his love to the Jews under this notion, in that, though their father was an Amorite, Ezek. 16.2, 3, etc. to Vers. 12 and their mother an Hittite, yet even then (when they were in their blood, their navel not cut, nor they washed in water to supple them nor swaddled at all, but were cast out into the open field, to the loathing of their person) even then, he spread his skirt over her, and covered her nakedness, and swore to her, and entered into a Covenant with her, and washed her with water, anointed her with oil, and clothed her with embroidered work, and shod her with badgers skin, and girded her about with fine linen, and covered her with silk, and decked her with ornaments, and put bracelets on her hand, and a chain on her neck, and a jewel on her forehead, and earrings on her ears, and a beautiful crown on her head. This is the plain case of us Gentiles, and the gracious dignation of Christ towards us: what then more equal, then that we should break forth into expressions of joy and thankfulness, as that blessed Virgin did? Luk. 1.46, 47, 48. My soul doth magnify the Lord, and my spirit rejoices in God my Saviour, for he hath regarded the low estate of his hand-maiden: yea and we may add concerning the Jews and ourselves, as the Virgin in her Song: Vers. 52, 53 He hath put down the mighty from their seats, and hath exalted the lowly and meek: he hath filled the hungry with good things, and the rich he hath sent empty away. The Jews were mighty, but he— hath put them down; us Gentiles being low, he hath exalted:— us, being poor and hungry, he hath filled with good things: The Jews that formerly were rich, he hath sent empty away: And so (according to the twofold sign given to Gideon) whereas in the old Testament the dew was only upon the fleece, and the whole floor was dry, now, in the times of the New Testament the dew is upon the whole floor, and the fleece is dry: Admire we this gracious dispensation of God to us Gentiles, and in this respect fail not to obey that Prophetical exhortation: Psal. 117.1, 2 O praise the Lord, all ye nations, praise him all ye people: for his merciful kindness is great towards us. Let us learn (since Christ was not ashamed of us in our low condition, therefore) not to be ashamed of Christ because of that low estate, to which he voluntarily submitted himself, and in which (as man) he was for a while, but believe in him and glory in the profession of his name. Let Jews, Turks, and Pagans, object it to us never so much, that we trust in a crucified Saviour, yet let us not be moved at it, but go on so to do: hear we how Saint Paul stands affected in this respect. 1 Cor. 2.2 I desire, says he, to know nothing, but Christ and him crucified: And speaking of his ministry, 1 Cor. 1.23 he glories in this, We preach Christ crucified. And in opposition to the false Apostles, who desired to have the Galathians circumcised, Gal. 6 13 Vers. 14. that they might glory in their flesh, he adds, But, as for me, God forbidden that I should glory in any thing, save in the Cross of our Lord Jesus Christ. And this mind let us bear. Learn we, in imitation of our blessed Saviour, not to despise any, because of their external meanness, as he did not despise us Gentiles for this, but notwithstanding it, hath espoused us to himself: In whom we find any thing of Christ, let us love them, though never so mean, and bestow our endeavours to draw others to Christ, though, in any respect, they be never so mean, never so wicked. Lastly, as we desire to render ourselves amiable in the eyes of Christ, our Boaz, let us forsake our Country and Kindred, our Father's house, even our dearest and nearest relations; the things and persons that are dearest unto us, especially our darling sins, to which we have been most addicted, in the committing of which we have formerly taken most content: yet also all other things, wealth, honour, life, parents, brethren, Sisters, friends, if it shall happen, that there shall be a competition between Christ and them; if they shall at any time seek to draw us away from Christ, in this case forget them, forsake them, abandon them. Now shall Christ our husband count us lovely, take content in us, otherwise not: Luk. 14.26 hear we our Saviour saying as much; If any man comes to me and hates not father, mother, wife, children, brethren, yea, and his own life also, he cannot be my disciple. Hitherto we have seen the Types of the Church. CHAP. V. NOw follow other resemblances, by which the Church is set forth in the Scriptures of the old or new Testament, and these I shall propound to you in an Alphabetical order. The Church and a Body. We have the Church frequently in Scripture spoken of as a Body; as where it's said, There is one Body: Eph. 4.4 Vers. 12. Vers. 16. and again, For the edification of the Body of Christ. And again, From whom the whole body, etc. And the resemblance between the Church and a Body stands in sundry things. 1. In the unity of the whole. 1 Cor. 12.12 The members of the natural body are many and divers, and their offices divers, yet they all make but one body, being all knit together by sinews, joints, nerves. So the members of the Church are many and divers in sundry respects, yet they make only one body, one Church, they being all knit together in one (as by sinews and nerves) by sundry bands, the band of one Faith, the band of Charity, the band of Baptism and the Lords Supper, the band of their several Vocations, by which they serve one another; and these are properly Religious bands, Church-bands, by means of which this Mystical body is one, Eph. 4.4. and the Church one, as our Saviour says, My dove, my undefiled is but one. Cant. 6.9 Ecclesiam unam. And so is it taught in the Nicene Creed to believe one Church. Nor doth the multitude and variety of members hinder the unity of this body. In the Divine Essence there are three Persons really distinct, yet but one God. In the Person of Christ there are two Natures, Humane and Divine, as different as Heaven and Earth, Infinite and Finite, and yet but one Christ. And, to come lower there are many Sunbeams, yet but one Sun, one Light: many branches and arms of a tree, yet but one tree: so in the Church there are many members, yet but one body. 2. In the multitude and variety of members: though the body be but one, yet it hath many members; the body is not all eye, nor all ear, but there be eyes, ears, hands, feet, etc. And these are greatly different, each from other; some are more honourable, others less: some stronger, others weaker; some have more excellent abilities, and serve for more noble uses then others: So is it in the Church: the body of the Church is but one, but the particular members of it are many, and they greatly different: some are set in higher place, nearer to Christ the head, others lower, at a greater distance, and more remote from him. Accordingly, some are furnished with more excellent gifts, and laid out for more noble employments than others. As in a great Family there are divers members greatly different, some nearer to the Master of the Family, some more remote, there are Children nearer than any Servant: and among the Servants, one is Steward, and another is a Scullion in the Kitchin. And in an Army, the Army is one, yet there are Multitudes and several Companies of Soldiers, and they different in Use and Honour one from another; there are Captains, Lieutenants, Sergeants, and common Soldiers, some nearer in place to the General of the Army, and some more remote. So in the Church it is, according to the wise disposition of God: hear Saint Paul; Rom. 12.6 Having gifts different according to the grace that is given to us. And again, 1 Cor. 7.7 Every man hath his proper gift of God, one after this manner, and another after that. Yea, hear him largely disputing of this subject. 1 Cor. 12.4 Vers. 5. Vers. 6 Vers. 8, 9, 10, 11. There are diversities of gifts, There are diversities of Administrations, There are diversities of operations: To one is given the word of wisdom, to another the word of knowledge, to another faith, etc. All this concerns the variety of gifts, which arises from, and is according to, the variety of members: of which he adds; Vers. 17.18 If the whole body were an eye, where were the hearing? and if all were hearing, where were the smelling? But now God hath placed the members, every one of them, in the body, as it hath pleased him. And finally, (in the application of the comparison) he speaks more plainly. Now ye (says he to the Christians at Corinth) are the body of Christ, and members in particular. Vers. 27.28, 29. And God hath set some in the Church; First Apostles, secondarily prophets, etc. Are all Apostles? etc. 3. The resemblance holds in the usefulness of the members. There is not any the least member of the natural body, Natura nil facit frustra. which hath not its use; it's made for some purpose or other: Nature doth nothing in vain, much less the God of Nature. To say nothing of the eyes and ears, the very feet are useful to the body, and so is any other member, that may be least of all set by: hear we the Apostle confessing as much. The eye cannot say to the hand, Vers. 21.22 I have no need of you; nor the head to the foot, I have no need of you: Nay much more those members of the body that are more feeble, are necessary. In the Commonwealth the greatest cannot miss the meanest; there is not the Noblest Personage, to whom the meanest day-labourer, or Artificer is not useful. In the Army the Common Soldier is of use to the General: so in the Church, the meanest Christian is of use to the Church, and to the most eminent members of it; he is useful, not as the eye or ear, yet at least as the foot to the natural body: the poorest member of the Church hath received some ability or other, in some measure or other, by which in some way or other he may be useful, not by Preaching, not by Ruling, yet by his pious Examples, or fervent Prayers for the Church and the principal members of it: the poor Mouse may be useful to the Lion, being bound with cords, by gnawing the cords asunder and setting him at liberty: so may the Christian of least account in the Church be beneficial to them of highest Note and Place, by his prayers procuring at the hands of God his enlargement from distresses, into which he may be brought, as did those Christians assembled for Saint Peter, Act 12. Rom. 15.30.31. Eph 6 19 1 Thess. 5.25 2 Thess. 3.1, 2 or fitness for and blessing and success in his great and important affairs. St. Paul, acknowledging this doth frequently and earnestly desire the help of the Churches in their prayers to God for him. 4. The Resemblance holds further in the point of sympathising. The Members of the natural Body sympathise each with other, both in good and evil: Of this the Apostle says; Whether one member suffers, 1 Cor. 12.26 all the members suffer with it; or whether one member be honoured, all the members rejoice with it. If the Foot be foul, the Hand wipes it: if one treads on the Toe, not the Toe, but the Tongue cries out, Why do you tread on me? but, if any notorious wrong be offered to the Body, or any Member of it, ye shall have the Voice lamenting, the Eye weeping, the Heart sighing, the Hands pleading, the Head hanging down, and every part compassionate. No less is there a sympathising between the Members of the Body, in respect of any good betiding the whole Body, or any Member of it: Hath any sick man obtained health? ye shall have every Member expressing joy in its own way for the health of the Body so restored. No less is it so in the Church of God. The prosperity of the Church, or of any Member of it, affects every true and living Member of the Church, and puts joy into him, as if it were his own prosperity: The dejected and afflicted estate of the Church doth no less fill them with sorrow and heaviness. This we see required by the Apostle, Rejoice with them that rejoice, Rom. 12. 1● mourn with them that mourn: And so we see it often practised. Look upon Nehemiah that godly Courtier; it fared well with him, he was Cupbearer to the great King Artaxerxes, he wanted no conveniency for his own particular, and yet, Neh. 1.3, 4 When report was made to him of the distresses of Jerusalem, he sat down, and wept, and mourned certain days; and fasted, and prayed before the God of Heaven. And when the King asked him, Why is thy countenance sad, 2. 2● 3 seeing thou art not sick? mark his Answer: Why should not my countenance be sad, when the City, the place of my Father's sepulchers, lies waste, and the gates thereof are consumed with fire? This was the affection of the godly Jews: By the Rivers of Babylon we sat down, yea, we wept, when we remembered Zion, 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 Zion, 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 Paul's Conversion: They heard (says the Apostle) that he which persecuted us in times past, G●l. 1.22, 23 now preaches the Faith, which once he destroyed: and they glorified God in me. Let us then learn to carry ourselves 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 endeavour to keep Unity. The Apostle urges it upon this ground, Endeavouring (says he) to keep the Unity 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 ourselves one from another? God forbidden: Hearken 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 joined together in the same mind, and in the same judgement. 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, etc. 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 ourselves 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, than the study of Peace? Remember, that our mutual Jars will make our Enemy's 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 only 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 mind 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 avoid them: Thus let us do, 2 Cor. 13. 1● 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 only, 1 Cor. 12.7 but to profit withal; therefore so let us use them: Thus shall we honour 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 hide his Talon in a Napkin, Mat. 25.28, 30 it's said, Take the Talon from him, and Cast him into outer darkness; so to any one, that is faithful in the employment of his Talon 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 Christ's precious Blood; they have the Spirit comforting them, and the Angel's 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 honourable, yet they are useful: Let us take heed, lest God punish our proud despising of them by bringing us into such straits, 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, than 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 withal: for all these gives the selfsame 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 yourself to come never so much behind 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, than thou hast, for kind or measure? know. That the manifestation of the Spirit is given to every one to profit withal. 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 Money into his Steward's hand for the uses of the Family: As therefore the poor have an interest in the King's Alms put into his Almoners hands; and as all in the Family have an interest in the stock of Money 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 furnished others for thy benefit, and for the good of the whole Church. 5. Let us all sympathise 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, Rejoice with them that rejoice, 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 Music, 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 knowledge 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 ourselves (for our own particulars) lie under the Cross never so much, yet let the knowledge of the Church's 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, says, that they were fellow-Citizens of the Saints. Eph. 2. Vers. 19 Citizens than they are. 2. A City hath Towers: and the Towers of this City, the Church, are the Prophets: for, as from the Tower's Darts are shot against all enemies, so from the books of the Prophet's examples of truth are set forth against the vain fables of the Heathen, and against the wild and unsound disputes of Heretics. 3. A City hath gates: And these gates of the Church are the Apostles, because (as by the gates men enter into the Cities, so) ' by the ministry of the Apostles the whole people (namely of Jews and Gentiles) enters into the faith of Christ. 4. A City hath Walls: and these Walls are the Doctors of the Church, of which the Prophet says, The Sons of strangers shall build thy Walls: because, being called from among the Gentiles, they were made Priests or ministers, and Governors of the Church: for (as the Walls of a City, so) these undergo the violence of Heathens and Heretics, who, by frequent presecutions, as by so many battering-rams, batter the Clergy, these Walls of this City, the Church. To which add, 5. A City hath Privileges and Immunities, which are common to all, and belong only to them that are free of the City. And no less hath the Church her Privileges and Immunities, which equally and alike belong to all the members of the Church, Act. 10.34. be they Jews or Gentiles, high or low, rich or poor, male or female, bond or free, for God is no accepter of persons, and are proper and peculiar to them: If any be strangers from the Church, they have nothing to do with any of these Privileges. Would any know, what these Privileges are? Let him consult with the Apostles Creed, and there shall he find these recorded. 1. Communion of Saints: of holy men and Angels with God, and of holy men and Angels mutually among themselves: by virtue of our Communion with God, we have liberty to Pray to God, and by prayer to receive from God all needful blessings for soul and body in this life: and no less by this Communion with God have we hope to live for ever with God in glory and happiness everlasting. By virtue of our Communion with the Angels we share in the benefits of their ministration in all kinds in this life, and hereafter we shall be like the Angels, sharing with them in the glory of Heaven. By virtue of our Communion with holy men, we have an interest in their prayers, and in all the abilities, with which God hath furnished them, and shall live together with them in Heaven. A rare privilege. 2. Remission of sins, by which, upon our unfeigned repentance, we are freely, for Christ's sake, absolved and acquitted from the guilt and punishment of all our sins, though never so many, though never so great. A rare Privilege: happy is he that hath it: for so says the Psalmist; blessed is he, Psal. 32.1 whose iniquity is forgiven, etc. 3. Resurrection of the body and Life Everlasting: Resurrection to Life Everlasting: though the body falls in death, yet it shall be raised again: though in death the soul takes leave of the body for a time, yet they shall meet again and be reunited, And not only so: for this shall be common to all men, the bodies of all shall be raised, and in all there shall be a reunion of soul and body: but whereas to some there shall be a Resurrection of Damnation, Joh. 5.29 to the Church it shall be a Resurrection to Life, whereas some shall rise to shame and everlasting contempt, all the true members of the Church shall awake to everlasting Life. Dan. 12.2 Lastly, it's observed here by the forenamed Author, that this City is set upon an hill, that is, the Apostles, Prophets and all other Doctors of, and Faithful, in the Church are built upon Christ, who is the only Foundation: for Christ is that Mountain, of which the Prophet says, Dan. 2.35 That it filled the whole Earth. And this sense is pious. But yet I conceive another thing rather to be intended by our blessed Saviour in this place, namely, that as a City built upon an Hill cannot be hid, but is conspicuous and seen a fare off, so neither can the Conversation and Actions of the Church and the members of it be so secretly carried, but that it will come to the cognizance and knowledge of others, so that, if it be pious, God shall be honoured by it; and from any sinful and scandalous behaviour of the members of the Church, it cannot be but that God shall be dishonoured by it, as Saint Paul says, Through you is the name of God blasphemed among the Gentiles. Rom. 2.24 See the high preferment of all Godly Christians, in that they are made members of the Church, and so free Denizens of this great City of God: who counts it not a great matter to be a Freeman of some great City in the World? so it was counted to be a Citizen of Rome: they that were so, gloried not a little in it: they that were not so, thought it not much to purchase it with a great sum of money: much more is it an honour, to be members of the Church: for what City in the World hath Privileges and Immunities comparable to the Privileges of the Church named before? Bless God for this high Honour and Preferment, and, as he hath honoured you, so be ye careful to honour him, and fearful to do any thing, that may tend to His dishonour, avoid all scandalous sins especially, Phillip 1.27 and Let your conversation be such, as becomes the Gospel: and as our Saviour enjoins us, Let your Lights so shine before men, that they seeing your good Works, Matth. 5.16 may glorify your Father that is in Heaven. CHAP. VII. The Church and a Dove. SO our Saviour speaks to his Church. Open to me, Cant. 5.2 my sister, my love, my Dove, my undefiled. So he speaks of her, My Dove, my undefiled is but one, Cant. 6 9 she is the only one of her Mother. Saint Bernard observes two particulars in which the Church resembles a Dove The Church, says he, Ecclesia columba est, quia innocens est, quia gemens est. In Cant. ser. 62. is a Dove. 1. Because the Dove is innocent, and harmless: and indeed, this to be eminent in the Dove, appears by that passage of our Saviour; Be innocent as Doves, Matth. 10.16 which implies, that the Dove is eminently innocent, as the Serpent is the wisest of the beasts of the field, Gen. 3.1 whom our Saviour wills his hearers to be like in wisdom: so is the Church, so are all godly Christians, the members of the Church, innocent and harmless: they can find in their hearts to suffer wrongs, to put up injuries, but they cannot with patience think of wronging others: This is one thing, by which David describes a member of the Church: the question being, Lord, who shall enter into thy Tabernacle, Psal. 15.1 Vers. 3. etc. the answer is in part, he, that doth no evil to his neighbour. David could not with patience think of hurting Saul, though bear injuries he could with admirable meekness. Many are of quite contrary strain: if wrong be offered to them, they cannot, they will not bear it, they are presently moved to impatiency, yea, they presently meditate revenge: but they readily take liberty to themselves, to wrong others, they care not whom, they care not how: doth any man slander or censure them? they judge it an evil unsupportable: but to censure or slander others, they make no bones of it: If any man oppress them they hold it intolerable, but they care not how they oppress others. These show themselves to be not like Doves, but like birds of prey But let us be otherwise minded, let us resemble the Doves, and learn by them to bear wrongs meekly, but at any hand do no wrong to any: to be wronged is only an inconveniency, but to do wrong is actually sin: and whether of these is to be chosen, may easily be seen, for the inconveniency lights upon the outward man, but sin tends to the prejudice of our precious souls. 2. Because the Dove is a mourning creature: Hear to this purpose the expression of King Hezekiah. Isa. 38.14. I mourned as a Dove. And so it is with godly Christians, the true members of the Church; they are constant, or at least frequent mourners: they are sensible of their own sins, and these fill their hearts with sorrow: Psal. 38.18 Vers. 6. it was David's profession, I will be sorry for my sin: yea, I go mourning all the day long: yea, all the night I make my bed to swim, Psal. 6.6. I water my couch with my tears. Saint Peter having denied his Lord and Master, Matth. 26. ult. wept bitterly, yea the sins of others fetch tears from their eyes, out of a sense of God's dishonour by them, and of the hurt which their souls receive thereby, My eyes (says David) gush out with rivers of tears, Psal. 119.136, 158. Jer. 13.17 because men keep not thy Law. And again, I beheld transgressors, and was grieved: especially their obstinacy in their sins will so deeply affect them: If ye will not hear (says the Prophet) my soul shall weep in secret places for your pride, and my eye shall weep sore, and run down with tears. Nor can they remember or see the desolations of the Church without expressions of sorrow, Psal. 137.1, 2 We wept (say they) in remembrance of Zion, and hanged up our harps upon the Willows. Nay, even the foresight of it, thus works upon them: Oh that my head were waters (says the Prophet) and my eyes a fountain of tears, Jer. 9.1 that I might weep day and night for the slain of the daughter of my people. Thus our Saviour, foreseeing and foretelling the destruction of Jerusalem by the Roman Army, wept over it. Luk. 19.41, 43 But of how contrary a temper are many among us? for they are not found in the number of these mourners, but they spend their days in mirth and jollity: being like unto them, of whom the Prophet complained, that In the day, Isa. 22.12, 13 in which God called to mourning and weeping, etc. behold there was joy and gladness, etc. their own sins draw not tears from their eyes, nay they are tickled with joy at the remembrance and mention of them: much less are they grieved for the sins of others. The afflictions of the Church move them not, yea some rejoice in them, and triumph over the Church afflicted. Let them fear, lest that woe denounced by our Saviour, fall upon them: Luk. 6.25 Woe to them that laugh now, for they shall howl and weep. As for us, let us put ourselves into the number of mourners, mourn we for our own sins, mourn we for the sins of others, mourn we for the afflictions of the Church: such mourning will end in joy. Matth. 5.4 Blessed are they that mourn, (says our Saviour) for they shall be comforted. And the Psalmist, They, that sow in Tears, Psal. 126.4 shall reap in joy. Brightman, handling those words, Cant. 1.15 Thou hast Doves eyes, adds another particular, Columbarum oculi sunt casti & pudici, qui non ad novos conconquirendos amores huc illuc non vagantur: qualis castitas est Ecclesiae, dum uno Deo contenta, suos oculos ad idola non adjicit, vel alios commentitios cultus. In Cant. 1.15 in which the resemblance holds between the Church and a Dove. The Doves eyes (says he) are chaste and modest, while, content with their own mates they wander not abroad to seek new loves. Such as is the chastity of the Church, while, content with one God, she sets not her mind upon idols nor upon newdevised worships. Many there are in the world of a contrary temper, not contenting themselves with the only true God, but linger after, and make to themselves other gods, in that they give the worship, which the only true God challenges, as his peculiar, to other things, besides the true God. And the Romanists (to say nothing of them that are without, as Turks and Pagans) may well go in the forefront, who have so multiplied Deities to themselves, that the Poet had just cause to say of them, — nes turba Deorum Talis, ut est hodie— that the number of Gods now is multiplied above the number of the Gods of the Heathen: for, whereas God says, Call upon me in the day of trouble, Psal. 50.15 4.10 And Thou shalt worship the Lord thy God and him only shalt thou serve, its manifest how Adoration and Invocation is among them given to Angels, and Saints departed, yea, to dumb Idols, and to Crosses. Their own Rosaries and books of Devotion make this manifest, and that not only the people led by their blind superstition do this, but that they are taught so to do; and this practice is by their great Champions, Bellarmine and others, defended as lawful and warrantable; and anathemas and curses denounced by the Fathers of the Tridentine Council against all that condemn it, as unwarrantable: where is that Chastity, which is required to be in the true Church? And how justly may we say of them in the words of the Prophet, How is the faithful City become an Harlot? Isai. 1.21 And yet among ourselves also many are liable to reproof for the want of this Chastity: even as many as give the Worship of the Soul to others besides God. God says by the Penmen of Scripture, Psalm 31.23 Phil. 4.4 Isai. 26.4 Deut. Love the Lord all ye Saints; and, Rejoice in the Lord always; and, Trust ye in the Lord for ever; and, Let God be your fear, etc. But behold! the covetous Mammonist makes his Mammon his God; the ambitious Person makes his Honour his God; the voluptuous Person makes his Belly his God: for by all these is that Love, Joy, Desire, etc. which God requires to be placed on himself alone, set upon other things besides God; so that, as the Apostle says, That Covetousness is Idolatry, Col. 3.5 Eph. 5.5 and the covetous person an Idolater; so may it be said of the rest. So that even among ourselves this Chastity of the Dove is much wanting: the more is our shame. But, Though Israel play the harlot, let not Judah sin; Hosea 4.15 though most men in the World be so vain, as to hunt after other Lovers, yet let it be our wisdom to rest content with God alone, and cleave fast unto him: Give to him alone the Worship that is due to him, impart it not to any besides him; Pray to him alone, do Adoration to him alone, love him alone, and none else, except it be in him, and for him: Love not the World, 1 John 2.25 nor the things of the World: rejoice in him alone, let our desires be only after him; Matth. 10.28 Fear not him that can kill the Body, but fear him who is able to destroy Soul and Body: Trust in the Lord with all thy Heart; Prov. 3.5 Exod. 15.11 and so in the rest: Who (says Moses) is like to thee, O Lord, among the gods? And plainly, Deut. 33.20 There is none like to the God of Jesurun. None therefore so well deserves, or can lay so just claim to the Worship of the Soul, as this great God? And, think not now of dividing the Heart between God and any Creature: He says, My Son, give me thy Heart; Prov. 23.26 not a part of it, bigger or lesser, but thy whole Heart. A King can endure no Partner in his Kingdom, nor an Husband in the Love of his Wife, nor God in our Hearts. If we say of our Hearts to God, as David to Mephibosheth concerning his Lands, Thou and Ziba divide the Lands, 2 Sam. 19.29 30 God will not fail generously to answer as Mephibosheth did, Nay, let him take all: By thoughts of dividing the Soul, and the Worship of it between God and the Creature, we shall quite exclude him. CHAP. VIII. The Church and an Hill. THe Church is frequently in Scripture set forth by Mount Zion: and the Resemblance holds between the Church and an Hill in these Particulars. I. In respect of the firmness of the Church: Saint Chrysostom takes knowledge of this Particular. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Merito mons est Ecclesia, quod sit firma & stabilis, nec possit conquassari. Sicut enim non potest mons labefactari, ita nec Dei Ecclesia. To. 3. in Psa. 9 Deservedly (says he) is the Church likened to an Hill, because it is firm and stable, and cannot be broken to pieces. As an Hill cannot be cast down, so neither the Church of God. No power of men, nor yet of Hell, can so far prevail. Mat. 16.18 It's the assurance of our Saviour: The gates of Hell shall not prevail against it. Particular visible Churches may be prevailed against, and so may fail; as we have seen by sad experience of many famous Churches in Asia, Africa, and other places: but the whole Church never failed. The glory and splendour of the Church may be much eclipsed, and the numbers of it much decreased, yet still a Church hath been. When the Arian Heresy prevailed most, in so much that the whole World lamented, that it was turned Arian; yet there were some Catholic Bishops, and Catholic Christians, that held the Faith of the Consubstantiality of the Son with the Father, and these were the Church. And in the Times of the Roman Apostasy, when it prevailed most in the World, even than were some, that did profess and maintain the Faith of Christ, and the purity of God's Worship against the Heresies and Idolatries of the Church of Rome, and sealed the Truth of God with their blood; and these were the Church then. The grounds of this stability of the Church are two. 1. The Power of God, the Builder and Founder of the Church: for, what Men or Devils, being of finite power, can prevail to throw down the Building of this God, whose Power is infinite? for, Job 9.4 who ever strengthened himself against God, and prospered? 2. The strength of the Foundation upon which the Church is built, Christ a Rock: Matth. 16.18 upon this Rock I will build my Church, says our Saviour; that is, upon Christ, the Rock, the subject of Saint Peter's Confession, and thereupon he infers; therefore, Mat. 7.24 The gates of Hell shall not prevail against it: for so the House built on the Rock stood impregnably against all assaults of rain, and floods, and winds; and the reason is given, Verse 25 because it was built on a Rock. This affords great comfort to the Church against all her Enemies. Thou, O Church of God, hast many Enemies, Satan, that Prince of Darkness, and his under-agents; Heretics on the one side, and Schismatics on the other side, and many wicked and profane men in the World: Psalm 137.7 and these are cruelly bend, and full of malice against thee, crying, Raze it, raze it, even to the Foundation thereof: and 83.4 Their aim and endeavour is, That the Name of Israel may no more be had in remembrance: and oft they are armed with great secular power: but yet fear not, God is with thee: he that built thee, will uphold thee; and, as Hezekiah said for the comfort of his Subjects against the Assyrian Army, 2 Chro. 32.7, 8 There are more with thee, then with them: with them is an arm of flesh, but with thee is the Lord thy God. And thou art built upon Christ the Foundation; therefore all opposition made against thee, to remove thee out of thy place, shall never prevail against thee. And let all Enemies, upon this ground, be advised to desist from their cruel attempts against the Church: Who would undertake to wash the Black-moor, or any other labour in vain? Such will your endeavours be in this kind, as if a man should undertake to remove an Hill out of its place: for so is the Church an Hill, firm and stable: it shall stand and remain, when ye have done the worst that ye can do: yea, your endeavours are against God, who hath founded this Hill, the Church; and against Christ, the Rock, upon whom it is founded; and consequently against yourselves; and ye can expect no other issue of your attempts in this way, but ruin to yourselves. Desist therefore in time, if ye love yourselves. II. In respect of propinquity and nearness to Heaven: as the Hills, in regard of their height, are nearer to Heaven, than other lower parts of the Earth; so is the Church, so are godly Christians, the Members of the Church, nearer to God, than any other people under Heaven, and God nearer to them, Eph. 2.13 then to any others: The Apostle, speaking of the Ephesians as they were Gentiles, before they were converted to the Faith of Christ, says, They were far off; but, speaking of them after their Conversion, he says, Verse 19 They were made nigh. And, a little after, Ye are no longer (says he) stranger's and foreigners, but fellow-citizens of the Saints, and of the Household of God. And, Psalm 145.18 The Lord (says the Psalmist) is near to all them that call upon him in Truth: They have a free and ready access to God by Prayer, with hope of audience. Through him (says the Apostle) that is, through Christ, we both, that is, Eph. 2.18 Believers both among Jews and Gentiles, have an access to the Father. But, as for wicked men, they are far off, they have no liberty of access to God by Prayer, no hope of prevailing with God in Prayer; nay, to the wicked God says, Though ye make many prayers, I will not hear: Isai. 1.15 yea (which is more) God says of them, When they fast, I will not hear their cry; Jer. 14.12 and when they offer burnt-sacrifice and an oblation, I will not accept them. And yet further, the Church and the Members of it, all godly Christians, are near to God, as having an open entrance into Heaven, to enjoy God, and live with him in Glory and Happiness for ever: 1 Cor. 2.9 Matth. 20 James 1.12 Heb. 10.23 God hath prepared it for them; and it shall be given to them, for whom it is prepared: God hath promised it to them, and faithful is He that hath promised: Yea, Christ hath purchased it for them, and therefore they cannot miss of it: but, as for the wicked, God will know them afar off; there shall be no entrance for them. 1 Cor. 6.9 No unrighteous person (says the Apostle) shall inherit the Kingdom of God. And Saint John says of the Heavenly Jerusalem, Rev. 21.27 There shall in no wise enter into it any thing that defileth, nor whatsoever worketh abomination, or maketh a lie. See the difference between the Church and the Members of it, and all wicked men that are strangers from it: great is the preferment and Happiness of the one; most sad is the condition of the other: let wicked men be humbled and cast down, let the godly be comforted, and be thankful to God for this, That they are so preferred. CHAP. IX. The Church and an House. THis Resemblance is frequently used in Scripture. Saint Paul calls the Church of God, 1 Tim. 3.15 Heb. 3.6 the House of the living God. And again: Whose House (says he) ye are, if ye hold fast the Confidence, and the rejoicing of the Hope to the End. 1 Pet. 4.17 And Saint Peter: The time is now come, that Judgement must begin at the House of God; that is, at the Church of God. Serm. of the Church's Visitation. And, as Dr. Sibs well observes, an House is sometimes put for the Family, and sometimes for the structure, or Building itself: and both ways the Resemblance holds between the Church and an House. I. As the House is put for a Family; so the Resemblance holds in these things. 2 Tim. 2.20 1. In a great House there are Vessels of Gold, Silver, Wood and Earth, some to honour, some to dishonour: So in the Church there is a mixture of good and bad, Elect and Reprobate; as in the Field there is a mixture of Wheat and Tares, and in the Floor, of Grain and Chaff. Wonder not then, nor take such offence at the Church, as to forsake the Communion of it, because all are not right and straight, nor such as you would have them to be: There was never any Church so exact, but that there hath been such a mixture in it: Let this comfort you, That a time will come, in which there shall be a Separation made between the Sheep and the Goats, between the Wheat and the Tares, between the Grain and the Chaff: then all things, that offend, shall be taken and cast out; and, as in the Garner there shall be only good Grain; so then there shall be only a Congregation of righteous men, Psalm 1.5 Heb. 12 and spirits made perfect: Wait till that time, and expect not that now, which God intends to be then: separate we ourselves from the corrupt manners of the wicked, and imitate not their sinful exorbitances, and then let it not trouble us that wicked men are mixed with us: their sins shall hurt them, not us: Gal. 6.5 Rom. 14.12 Every man shall bear his own burden: Every one of us shall give account of himself unto God. And, if any, being admitted to the Lords Table, shall eat and drink unworthily, he shall not prejudice any of us, who study to prepare ourselves for the use of it, 1 Cor. 11.29 but shall eat and drink judgement to himself alone. 2. In a great Family there are persons of different ages, of different strength, of different relations to the Master of the Family, of different employments: so in the Church of God there are little Children, 1 John 2.12, 13, 14 young men, and Fathers; there are weaker and stronger Christians, some that stand in need of milk, some that are fit for stronger meat; some that need to be led, or carried in arms; some that can go of themselves, and walk strongly: some that are Teachers and Rulers of others, and some that are taught and ruled by others. Let not then weak Christians be too much cast down, because of their weakness; nor they that are laid out for less noble employments, as if in this respect they were not of God's Family: The weakest Child is a Member of the Family, as well as the strongest; and they that stand in need of milk, as well as they that are most fit for the strongest meat: and they that need to be carried in arms, as well as they that are able to go most strongly: yea, know for your comfort, That as the weakest Child may in time grow to be a strong Man; so ye, that are weak for the present, may in time prove strong, if ye be not wanting to yourselves. Nor let stronger Christians despise the weaker: for even these are Members of God's Family as well as yourselves: and therefore to despise them, were intolerable pride, and God knows how to increase their strength, and to abate yours, so that ye may come to stand in need of the help of them, whom, for the present, you despise, because of their weakness. Serm. of the Church's Visitation. 3. There is yet another Particular (which Dr. Sibs observes) in which this Resemblance holds; namely, That the Master of the Family hath a Care to provide for his Family: yea, and he that doth it not, hath denied the Faith, 1 Tim 5.8 and is worse than an Infidel: yea, the very Dragons and Ostriches, the worst of all the Creatures, have some care of their young ones: So, nay much more, God, the Master of this great Family, will provide for all the Members of his Church: Mat. 6.26, 28, 29, 30 yea, He feeds the Fowls of the Air, and clothes the Lilies of the Field, much more will he feed and cloth you: He wants not will to do it: for he hath given that assurance, That they which fear God, Psalm 34.10 24.1 shall not want any thing that is good for them: and he wants not power, for the Earth is the Lords, and the fullness thereof. Let this comfort you against the fear of want: though never so poor, though thy estate be never so scanty, yet fear not: God knows how to provide for thee: he can lengthen out thy scanty portion, as he did the handful of meal in the barrel, 1 King. 17.12 14.15 2 King. 4, 1.7 and the little oil in the cruse of that Zareptan widow, or as he did that oil of the poor Prophet's widow: or he can lessen thy charge, or, if it be a time of dearth, he can suddenly send plenty, as he did to Samaria: 6.25 where ere while the famine was so great, that an Ass' head was sold for fourscore pieces of silver, and the fourth part of a cab of Doves dung for five pieces of silver, and soon after the plenty was so great, 7.16 that a measure of fine flower was sold for a shekel, and two measures of barley for a shekel: or at least, Exod. 17.6 1 King. 17.6 he that commanded the rock to furnish the Israelites with water, and the ravens to bring meat to Eliah, is able to enlarge the heart, and to open the hand of the most hard hearted man to refresh you with the fruits of their bounty: trust in God then, only use the means which God hath appointed, but take no indirect courses to feed thy body: And if now thy heart shall suggest such thoughts to thee, as these: but then how shall I be provided for? Gen. 22.8 answer thy distrustful soul, as Abraham his Son Isaac. My Son, my soul, God will provide. 4. The same Author in the same place adds yet another particular, namely this, as a master of a Family hath a care to defend his Family, to the utmost of his power against all enemies, that would do them wrong: he promises to defend Jerusalem against the Forces of Senacherib: he defended the Hebrews in Egypt against the rage of Pharaoh: he defended the three Children against the fire, and Daniel against the Lions, and Jeremy against the Princes and false Prophets, and Eliah against Ahab and Jezebel, and so others. So still its true, that the Psalmist hath, As the mountains are round about Jerusalem, Psal. 125.2 so the Lord is round about his people, as a wall of fire, and a defence. This affords comfort to the Church and the members of it against all enemies bodily and ghostly, men or devils: they indeed plot and act against all, and seek to do you all mischief possibly: but fear them not: compare together your enemies and your defender: your enemies are Creatures, your defender is the infinite Creator; and how shall the finite creature be able to prevail against the infinite Creator? Isa. 51.12, 13. hear now what God says, Who art thou, that thou shouldst be afraid of a man, that shall die, and of the Son of man, that shall be made as the grass, and forgettest the Lord thy maker, that stretched out the Heavens and laid the foundations of the Earth? consider this and be comforted. And well may enemies from hence learn this point of wisdom, to desist from their cruel plotting and acting against the Church, and against godly Christians, the members of the Church: what do ye but plot and act against the Family, the protection of which God hath undertaken, and consequently against God their defender? and now how can ye hope to prevail in these your designs? yea, what do ye other, than act against yourselves, and bring ruin upon yourselves? for thus hath it happened to all enemies of the Church in former times: Pharaoh, Saul, Senacherib, Herod, and with all the Heathen, and Arian Emperors: As therefore ye love yourselves, desist, hands off. II. As the House is put for the Fabric: so the Church is like unto an House in these particulars. Heb. 3 4 1. Every house (says the Apostle) is built by some man. Every house hath a builder, and so hath the Church, and the builder is God, and Christ: Opus ad extra indivisum. for the building of the Church is a work towards the creature, and therefore common to all the three Persons: and so our Saviour says, I will build my Church: Matth. 16.18 and so Saint Paul says, ye are God's building, namely, built by God. 1 Cor 3.9 Then must the Church needs be firm and stable, and stand impregnable against all opposition: for how is it possible, that any opposition should prevail against God's building. 2. In the building of any house there is as one chief builder, so other underworkmen: so in the building of the Church, as God is the chief builder, so there are under-builders, and they are the ministers of the Gospel, of whose ministry God is pleased to make use for the building of the Church, whether they be extraordinary, called and sent of God immediately, not of man, nor by men, as Apostles, Prophets, Gal. 1.1 Eph. 4.11 Evangelists, or ordinary ministers, called of God by men, in the way of the Church, as Pastors, and Teachers, or Pastors, that is, Teachers, the former word being Metaphorical, the latter the plain word: for all these the Apostle says, Eph. 4.12 they were given for the edification of the body of Christ, that is, for the building up of the Church: 1 Cor. 3.10 of which the Apostles laid the Foundation, others, scil. the ordinary ministers, in the several times of the Church build thereupon. See the honour of the ministerial function, and the high preferment of those whom God immediately, or mediately by the Church, lays out for, and calls to, this Sacred function: for, behold! whereas God is the great Architect these also are bvilders of the Church: and so workers together with God. 1 Cor. 3.9 How ill do they, that cast scorn and contempt upon them, whom God hath so preferred? how shall they answer it? let them know, what our Saviour says: He that despises you, Luk. 10.16 1 Thess. 4.8 despises me, and him that sent me. And Saint Paul in the like manner, He that despises, despises not man, but God: and yet there are many, who undervalue them, as useless and unnecessary, but their sin is great: As for us, we may well scorn in an holy manner such contempt, and say with the Apostle, seeing we have received this, 2 Cor. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honos & onus. that is, such a ministry, therefore we faint not, neither for the difficulty of the work, nor for the scorn which men cast upon us. And, seeing honour and burden (as the Latin words have great likeness) go together, let the honour which God hath put upon us, move us with all willingness to undergo the burden, and cheerfully to set ourselves to the work. We are bvilders 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, Up 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, says 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 than we desire to approve ourselves to be indeed parts of this spiritual Fabric, let us thus carry ourselves according to that charge of the Apostle, bear ye one another's burden: Gal. 6.2 wherein we are stronger than others, let us bear the infirmities of the weak: if we have more knowledge than others, bear with their ignorance: if we be more settled in a right and sound judgement, bear with them, who are in any error, through seduction: if we have more command of our Passions, bear with the frowardness 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 castaways, but with a spirit of meekness: having compassion of them, as the Apostle advises: yea, hear we the Apostle, Judas 22. we that are strong aught to bear the infirmities of the weak, he doth not speak of it as a business of conveniency, Rom. 15.1 but as of a duty of absolute necessity. There was a time, when we ourselves 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 weakness, 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 says, thus doing we shall fulfil the law of Christ, Gal. 6.2 even the law of charity: for of this the Apostle says, 1 Cor. 13.4, 7 that it suffers long, and bears 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 (says the Apostle) for an habitation of God by his spirit. Eph. 3.22 Psal. 132.13, 14. And so says the Psalmist of Zion: The Lord hath chosen Zion and hath desired it for his habitation: This is my rest for ever, here I will dwell, etc. 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, than 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 than 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 less are Christians glorious creatures, in whom God dwells so constantly. It was the glory of Benjamin, Deut. 33.12 that the God of glory dwelled between his shoulders: how then is it the glory of Christians, that this glorious God dwells 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 says of Zion: 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 unpunished think we, that act violence against it? A King being resident in his Palace, if any shall presume to cast dirt on the walls of it, or throw stones at the windows 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 says, 1 Cor. 3.17 If any man defiles the Temple of God, him will God destroy: and no marvel; for the same Apostle says, 2 Thess. 1.6. It's a righteous thing with God to recompense 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 wrongdoer should be unknown: for the Psalmist can say to God, Psal. 10.14 Thou beholdest mischief and spite, 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 speaks against the mountains of Israel, saying, They are laid waste, they are given me to consume, God says, 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 ourselves 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 wickedness. 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 says: 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, says he, a mean frail man, should promise to come to your house, Si ego qualiscunque fragilis homo, me venturum ad domum vestram, promitterem sine dubio eam mundares: Deus ad cor tuum venire vult, & piger es, ei domum mundare? De Temp. ser. 175. without doubt you would make it clean: God will come to your heart to dwell there, and are you slothful, by purging to prepare the house for his reception? And again. Thou pullest up out of thy field the roots of Thorns, De agro tuo extirpas radicem spinarum, & de cord non extirpas radicem malarum cupiditatum? purgas agrum tuum, unde capiat fructum venter tuus, & non purgas cor tuum, ubi habitet Deus tuus? De Temp. ser. 205. and dost thou not pull up out of thy heart the roots of evil lusts? Thou cleansest thy field, whence thou mayst get food for thy belly; and dost thou not purge thy heart, that thy God may take content to dwell there? oh make that high account of God, as to prepare and cleanse thy soul, that God may dwell there with delight. 2. Let God rule and bear sway in us: for he dwells in us, and we are his House and Habitation: and we can readily confess, That it's agreeable to Reason, that every one should have his pleasure in his own House: The Apostle, 1 Tim. 3.4. giving Rules to Bishops, gives them power to rule in their own Houses. And Ahashuerosh, upon occasion of Vashti's disobedience, Esth. 1.22 made that Law, That every man should bear rule in his own House. Much less must this power be denied to God: but we are all of us God's House and Habitation, as we are Christians, let us therefore be willing to be ordered and ruled by him, and all within us; let us be at his beck and appointment: Will he lift us up? or will he cast us down? Will he continue Life and Health? or will he send Sickness first, and Death afterward? Let us submit, and be content, that God should honour himself in and upon us in any of these ways. Eminent was the Example of David in this kind: when, being said, because of Absalom's unnatural insurrection, to fly from Jerusalem, the Priests had brought out the Ark with him, he sends it back with this pious submission; If I shall find favour in the eyes of the Lord, he will bring me back, and show me both it, 2 Sam. 15.25 26 and his Habitation: but if he thus say, I have no pleasure in thee; behold, here I am, let him do to me as seems good unto him. God hath absolute power over us, as the Master of the House hath to dispose of the several rooms to what uses he pleases, which to make his Hall, Parlour, and which his Kitchen, Buttery, etc. And he is a God of infinite Wisdom, best knowing which way it's best for his glory, and for our good, to dispose of us. Says he, Go? let us go: Says he, Abide here? let us abide: Says he, Come to me, my Spouse, out of Lebanon? Cant. 4.8 and 1.4 let us, follow him readily, saying with the Church, Draw us, and we will run after thee. Finally, and especially, Commands he this or that? or forbids he this or that? Hearken to him, and yield him ready obedience: in all let us readily give ourselves to be ordered by him, that it may be with us, as the Centurion testified of those that were under him; I say to this man, Go, and he goes; Matth. 8.9 to this man, Come, and he comes; to my Servant, Do this, and he doth it. 3. Being built up an Habitation for God, let us reserve ourselves wholly for his use, for his entertainment. Can we entertain an Indweller more honourable than he is? for he it is, by whom King's reign, Prov. 8.16 and Princes decree Justice; He it is, that sets up one, and pulls down another: He it is, Psal. 104.1, 2 that is clothed with majesty, as with a garment: He it is, Isai. 66.1 to whom Heaven is a Throne, and Earth a Footstool. Can we entertain an Indweller more commodious and beneficial than he is? for what is it, in which he is not useful unto us? for, both for Soul and Body, he daily jades us with benefits. Psalm 68.20 But, were it possible, that an Indweller could be found that were more honourable, or more beneficial, yet Reason requires, That the House should be for the reception and entertainment of him that is the right Owner and Master of it, except he shall resign his right, and appoint it for the entertainment of some other. Behold! we are built an Habitation for God, nor find we that he hath resigned up his right to any other. Let us therefore, as Equity requires it, keep ourselves free from all others for the use of God himself. The most men are quite contrary, in stead of God, harboring their several lusts; one Covetousness, another Pride, another Voluptuousness and Intemperancy, another Malice and Envy, etc. and consequently Satan in all these lusts: Foolish men in the highest degree! rejecting the glorious God for an accursed Creature; the God that made us, and hath every way done us good, for our sworn Enemy, that hath vowed, and every day seeks our ruin: for this is he, 1 Pet. 5.8 who goes about like a roaring Lion, seeking whom he may devour. And, as for our lusts, in the harboring of which we harbour Satan, howsoever they may seem, some way or other, advantageous to us, yet they fight against our Souls, 2.11 though secretly, yet in this respect so much the more dangerously. Besides that, herein they are notoriously unjust against God himself, putting him out of his palace to receive Satan in his room; as it were, to put a man out of his own dwelling House, and to put a stranger, or his Enemy, into the possession of it. Let the guilty consider it, and be humbled, and let us all carefully avoid it. Keeping ourselves altogether for the Lords use, and for his reception, let us not suffer any vile lust willingly to nestle in any corner of our Souls: It may haply seem hard to us so to do, as it did to Abraham, Gen. 21 to cast out the Bondwoman, and her Son; but we must do it, if we desire that God should take delight to dwell in us. God and the Devil will not dwell under the same roof: nor will he dwell in that Soul, in any corner of which any vile lust is harboured with content. CHAP. X. The Church and the Moon. BY this Resemblance doth Christ set forth his Church, when he says of her, Cant. 6.10 She is fair as the Moon. And this Resemblance holds in these Particulars. 1. The Moon hath her Light from the Sun: and so Saint Austin makes the Comparison to hold between the Church and the Moon. Some say (says he) that the Moon hath no Light of her own, Alii dicunt, Lunam suum non habere lumen proprium, sed a Sole illustrari: Et sic Luna intelligitur Ecclesia, quod suum lumen non habeat, sed a Christo illustretur, qui in scriptura Sol appellatur. In Psal. 11. but receives her Light from the Sun: and so by the Moon we are to understand the Church, because she hath no Light of her own, but is illustrated and enlightened by Christ, who in scripture is called the Sun. And so Sadeel, from Saint Ambrose, Luna non propria, sed, ut quidam dicebat, luce lucet aliena; quandoquidem, a Solis radiis accensa, totam inde suam lucem accepit; ita Ecclesia lucet, non suo, sed Christi fulgore, & summis ejus dotibus & beneficiis illustrata. De legit, ministr. vocat. pag. 39 makes the Comparison between them: As the Moon shines, not with her own, but another's Light, because, being lighted by the Sunbeams, she receives all her Light from thence: so the Church shines, not with her own Light, but as enlightened with the brightness of Christ, and with his singular gifts and benefits. And thus also Weemse makes the Comparison: Of the Cerem. Law, Exerc. 22 As the Moon (says he) hath her Light from the Sun; so hath the Church her Light from Christ. The Sun gives Light, and receives none; the Moon both gives Light, and receives. Let not then the Church, and the Members of it, be puffed up with pride for the Light which they give to others, but carry themselves in all humility and lowliness of mind: Thou hast Light, and thou givest Light, whether by word of Doctrine, or by example of Life; but be not proud: This Light thou hast not in and of thyself, but from Christ the Sun of Righteousness: why should you behave yourself proudly? Thus doth the Apostle argue: What hast thou that thou hast not received? 1 Cor. 4.7 and if thou hast received it, why dost thou boast? etc. Arrogate nothing to thyself, but give all the glory to Christ, from whom thou receivedst it. 2. The Moon, when she shines brightest, hath her spots: so there is no Church so pure, but she hath her blemishes, nor any Christian so exactly perfect, but he hath his imperfections, under which he labours, and his sins, by which he offends God. As for Churches, look we upon them that were planted by the Apostles, and we shall see, that they had their blemishes: The Church of Coriath was a famous Church of God, enriched by him in all utterance, 1 Cor. 1.5, 7 and in all knowledge, so that ye come behind in no gift. And yet behold what blemishes were in that Church: Verse 11 12 It's reported to me (says he) that there are contentions among you. This therefore I say, that every one of you says, I am of Paul, and I of Apollo's, 1 Cor. 11.18 etc. And again: When ye meet together in the Church, I hear there are divisions among you, and I partly believe it. Verse 21 And again in the same place: When ye come together to eat, every one eats before other his own supper, and one is hungry, and another is drunken. And again: How say some among you, 1 Cor. 15.12 That there is no Resurrection of the dead? Who can deny these to be great blemishes? and yet these are found in an Apostolical Church: It were needless to go over all: Look, for a close, upon the Epistles written to those famous Lights, the seven Churches of Asia, and we shall find it so to be: To the Angel of the Church of Ephesus, and in him to the whole Church, he says, I have somewhat against you, Rev. 2.4 because you have lost your first love: So to the Church of Pergamos; I have a few things against thee, Verse 14 because thou hast there them that hold the Doctrine of Balaam: 15 So hast thou them that hold the Doctrine of the Nicolaitans, which thing I hate. So to the Church of Thyatira he says, 20 I have a few things against thee, that thou sufferest the woman Jezabel. And to the Church of Sardis, Rev. 3.1 Thou hast a Name that thou livest, and art dead. And how deeply did he charge the Church of Laodicea with lukewarmness, That they were neither hot nor cold. Verse 15 And if these Primitive Churches, and that in the Apostles times, had so soon contracted such Sullies, who shall wonder, that all the following Churches have had, and have their blemishes? And no less holds it true in respect of particular godly Christians, That as the Moon hath her spots, so they have their blemishes, even the best of mere men: That of Solomon holds universally true, 2 Chro. 6.36 There is no man which sins not. Consonant to this is the confession of Saint James, In many things we offend all; James 3.2 in which he also includes himself. And Saint John is peremptory (including also himself) If we say, 1 John 1.8 we have no sin, we deceive ourselves, and the Truth is not in us. And again: If we say, we have no sin, Verse 10 we make him a liar, and his Word is not in us. And who of all the Saints, who are most commended in Scripture, have not cause to subscribe this Truth? God makes his boast of Job, Job 1.8 That there was none like to him on the Earth; yea, he could in his Apology make his Appeal to God, 10.7 Lord, thou knowest that I am not wicked; and yet we have his confession, 7.20 I have sinned, what shall I do to thee, O thou Preserver of men? David was a man after Gods own Heart, 2 Sam 12.13 Psalm 38.4 40.12 yet he confesses, I have sinned against the Lord; yea, My sins are gone over my head; yea, They are more than the hairs of my head. Daniel was a man greatly beloved; and yet we have his Confession, in the first person plural, including himself, Dan 9.5 We have sinned, we have committed iniquity. Thus then, in this particular, the Resemblance holds good between the Church and the Moon, That the Moon hath her spots, and the Church, and godly Christians, the Members of the Church, have their blemishes, while they live on this Earth. Hence learn many things: 1. Then absolute Perfection is not to be expected in the Church in this World, nor is any visible Church to be abandoned, nor the Communion and Fellowship of it to be forsaken by us, for some blemishes, for some disorders, which, haply, we may see in it, so long as it enjoys the Ordinances of God, the tokens of his presence: Whither shall we travel, to find a Church so refined, that it should have no dross, so reform, that nothing should be out of order, so exactly accomplished, that it should have no blemish? Christ sends not a Bill of Divorce to any Church for every thing amiss, nor for every Error in Doctrine, except it be fundamental, and universally received, and held with obstinacy; therefore neither let us, except it be thus with any Church, forsake the Communion of it. Let us be sensible of any thing amiss, and pray to God, and do our best endeavours in our way to have all things set in right order; but let us not unkindly departed from the Church, so long as we see our Saviour present with it. It's true, that there will be a time when the Church shall be without spot or wrinkle; but to expect it in the time of this life, Eph. 5.27 and to quarrel at the Church, because it is not so now, were folly in an high degree, and great uncharitableness. 2. The like is to be said of particular Christians: Expect not Angelical Perfection at their hands, living on the face of the Earth; nor, because we see some blemishes in their lives, let us therefore cast them off as wicked Reprobates; but so long as we can discern any thing in them, with respect to which we may in charity judge them to be God's, let us give them the right hand of fellowship, and own them as Brethren: and, if we see them to miscarry in any kind, disown them not, as past hope of being reclaimed, but study to restore them with the spirit of meekness, Gal. 6.1 considering ourselves, lest we also be tempted. Have they blemishes? so have the best of us: and would we not take it unkindly, to be for this cause discarded by others? then deal not so unkindly with others, as to discard them for this cause: for this is the golden Rule of Equity, propounded by our Saviour as the sum of the Law and the Prophets, Matth. 7.12 Whatsoever ye would that others should do to you, do ye even the same to them: and so, Quod tibi fieri non vis, alteri ne feceris. on the other side, Do not that to another, which thou wouldst not that another should do to thee. 3. Wonder not at the fruits of God's severity exercised against the Church of God, and against particular godly Christians, the Members of the Church: They have their blemishes, their spots, their sins, by which they also offend God: and where sin goes before, who can wonder, if punishment and chastisement follows after? What is more just, then that it should be so? Yea, the Love of God to, and his Fatherly Care for, the Church, and the Members of it, requires it: Rev. 3.19 As many (says Christ) as I love, I rebuke and chasten. And, When ye are judged (says the Apostle) ye are chastened of the Lord, 1 Cor. 11.32 that ye should not be condemned with the World. 4 In this respect how necessary is it, that the ministers of God should direct reproofs to the Church, and to godly Christians in the Church? have ye your spots? and would not ye be cleansed? have ye your sins? and would ye not be reproved? how unreasonable is this? yea how do ye in this act against your precious souls? for nothing is more conducing to your happiness, then faithful and seasonable reproof, by which we endeavour to keep sin from seizing on you, and making a prey of your souls. Say not, think not, that we speak against you, and seek to disgrace you: It's nothing so, for while we reprove your sins, we speak for you against your sins which act against you; nor seek we to disgrace you to others, but to disgrace your sins to you, and to make you out of love with them, and to draw you off from them, which otherwise will ruin you: Take heed therefore of such misprisions, and as you would do in a journey, take it in good part, to be told, that you are out of the way: Take it as ye will, we must do it, a necessity is laid upon us: for God hath given the commandment, Isai. 58.1 Cry aloud, spare not, lift up thy voice like a trumpet, show my people their transgression, and the house of Jacob their sin: And now woe will be to us, if, for fear of your displeasure, we do it not: fear not their faces, Jer. 1.17 says God to the Prophet, lest I confound thee before them. 5. This may be of great force to take us off from the excessive love of this present life, and willingly to accept of the motion of death: for while we live here below, as the moon hath her spots, so we have our blemishes, lying under a necessity of sinning, in regard of that body of sin which we bear about us: from this necessity of sinning death shall exempt us: for then holiness shall be made in us complete and perfect, and the body of sin shall be altogether wasted out of us, than we shall sin no more, nor sorrow more: now we are like the moon, Matth. 13.43. having spots, but then we shall shine as the Sun in the Kingdom of our Father. And what wise man, that intends his own good, would content himself to remain in a state of imperfection, when he may be brought to a state of absolute perfection? This change is effected by death: why should we dread it? why should we not embrace it with both arms? Cry not, as the Disciples at the Transfiguration, It's good for us to be here, Matth. 17. but rather with old Simeon, Lord, Luk. 2.29 Phil. 1.23 now lettest thou thy servant departed in peace, and with Saint Paul, I desire to be dissolved: yet let us not make more haste then good speed. Our life is a Warfare, and it's not for Soldiers to leave their stations, but at the will of the General: but if God shall say to us, as to Moses, Deut. 32.49, 50. Go up to Mount Nebo and die, let us readily obey and go up and die. Let us so make use of our lives, that we may be fit to die, and then there will need no more words about this bargain. 6. The Moon hath her various Aspects, sometimes she is in the Full, and sometimes in the Wane: sometimes she shines more gloriously, sometimes less, and yet still she hath a being. So is it with the Church. Sadeel doth excellently set forth this comparison: As the Moon (says he) doth not always show her light in her full Orb, Quemadmodum non semper Luna pleno orbe lumen suum nobis ostentat, sed aliquando ita decrescit, ut nobis illa non amplius superesse videatur, nec tamen unquam propterea radiis solis destituitur, quamvis humanis sensibus secus appareat: ita Ecclesia non semper plenum fulgorem emittit, sed aliquando ita obscuratur, ut nostris oculis non pateat, & nihil●minus certum est, eam semper esse, semperque a suo sole, id est, a Christo illustrari. De legit. ministr. vocat. p. 39 but she doth sometimes so decrease, that she seems to us not to be any more, and yet never is she destitute of the Sun beams, though it seems otherwise to our senses. So the Church doth not always send forth a full brightness, but is sometime so obscured that she appears not to our eyes, and yet its certain, that the Church hath always a being, and is always enlightened by Christ her Sun. So says Whitaker against Campian. Thinkest thou, that thou canst persuade us, An tu te posse putes nobis persuadere, eum esse Ecclesiae statum, ut obscurari nequeat, ut nil perfidia, nil hosts, nil Antichristus valeat? Delere hi quidem Ecclesiam nunquam possunt; in angustias compingere, & compellere in latebras possunt. Ecclesiam Augustinus lunae similem esse dixit, quae nunc tota lucet, solis incensa radiis, nunc luminis magna parte privatur, nunc lumen omnino nullum ostendit. Ita Ecclesia interdum lumine clarissimo illustratur, interdum obscurior apparet, interdum vix apparet quidem. Ad Campian. ra●. 3. that the state of the Church is such, that it cannot be obscured, so that the perfidiousness of enemies and Antichrist can do nothing against it? They cannot indeed destroy the Church, but they can bring it into a narrow compass, and drive it into holes. Augustine says, the Church is like the Moon, which sometimes shines wholly, being enlightened with the Sunbeams, sometimes is deprived of a great part of her light, and sometimes shows no light at all. So the Church shines sometimes more gloriously, sometimes it's more obscured, and sometime it hardly appears at all. He proceeds to make it manifest by example. The face of the Jewish Church (says he) was glorious under David and Solomon: Si Ecclesiae illius tanta vastitas esse potuit, ut ex omni illo piorum numero nullus omnino reliquus esse videretur (etsi reliqui erant re permulti) mirum esse non potest, in regno Antichristi, qui omnes Achabos & Jezabelas immanitate superat, ita fuisse direptam Ecclesiam, ut mira esset fidelium solitudo. Nec tamen in ista Ecclesiae vastatione efficere potuit Antichristus, quin multae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctorum remanserint, qui genua nunquam bestiae flexerint, nec signum ejus inuri permiserint. Ibid. but under Ahab it was so obscured that Eliah complained, that besides himself there was none left. And thence he infers. ' If that Church could be so wasted, that of all that number of godly men, none seemed to be left, (though indeed many were left, seven thousand, says God) it is no wonder, if in the Kingdom of Antichrist, who exceeds all Ahabs and Jezabels in cruelty, the Church was so laid waste, that there was so great a solitude of the faithful: Yet neither was Antichrist able, in that devastation of the Church, to prevail, but that there remained thousands of Saints, which bowed not the knee to the Beast, nor received his mark. Hence we may frame an answer to the Romanists, frequently assailing us, with that question, Where was your Church before Luther? for this is the confident assertion of Campian the Jesuit of us, That for fifteen Ages we cannot find any one Town, or Village, or House, Quindecim seculis, non oppidum, non villam, non domum reperire possumus imbutum doctrina nostra. rat. 3. holding our Religion, namely, till the time of Luther, Zuinglius, and Calvin. But learned Whitaker doth justly deny it. Id falsissimum est, Campiane. Temporibus enim Apostolicis, omnes Ecclesiae, omnes, urbes, omnia oppida, familiae omnes eandem fidem & religionem coluerunt, quam nos profitemur. Ibid. This is most false (says he) for in the times of the Apostles, all Churches, all Cities, all Towns, all Families held the same faith, which we profess, he means all Cities, Towns, and Families, in which the Church was planted by the Apostles. And the truth of this may with ease be manifested by comparing the particulars of our Religion professed by the Reformed Churches with the Religion of those Apostolical Churches: but that would take up too much time. It's true, that sometimes the Church hath been much obscured and kept under the hatches, yet still there hath been a Church, that hath maintained the faith of Christ against heresies springing up. When Arianisme prevailed most under the Emperors, Constantius and Valens: there wanted not those that maintained the faith of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consubstantiality of the Son with the Father. And when Heathenism had the upper hand under the Emperors that were before Constantine the great, and under Julian, that infamous Apostate, who succeeded Constantius, still there were such as professed the Christian faith and defended it against the heathen, resisting for it even unto blood. And so in the times, when as the Church lay under the greatest darkness by reason of the Apostasy and Tyranny of the Roman Synagogue, even in all Ages there have been such as have professed and defended even unto death the faith of Christ received from the Apostles, against the Heresies and abominable Superstitions of Rome: witness the glorious Martyrs, that have suffered death for the cause of Religion in all those times, both at home and abroad. So that to this question of the Romanists we may justly answer, that our Church was before Luther, though not always equally appearing, but sometimes as some grains of corn covered over with chaff in the floor, and as fire on the hearth in the nighttime covered over with ashes. CHAP. XI. The Church and a Mother. SAint Paul makes use of this resemblance, while he says; That Jerusalem, Gal. 4.16 which is above is the mother of us all: on which place hear Luther. This Jerusalem (says he) which is above, is the Church, Est illa Hierusalem coelestis, quae sursum est, Ecclesia, id est, credentes per totum orbem, qui idem evangelium, eandem fidem in Christum, eundem Spiritum Sanctum, & eadem Sacramenta habent. Ideo sursum non intellige de Ecclesia triumphante in coelis, sed de militante in terris. In loc that is, believers dispersed through the whole World, which have the same Gospel, the same faith in Christ, the same holy Ghost, and the same Sacraments. Understand this therefore, that it's here said above not of the Church-triumphant in Heaven, but of the Church Militant on Earth. And this Church is the mother of us all, that is, of all believers, both Jews and Gentiles both high and low, both rich and poor: for towards us all she doth perform all the offices of a mother, as Saint Austin speaks excellently. The mother, Mater Ecclesia mater est Patris tui, matrisque tuae, haec nos ex Christo concepit, haec martyrum sanguine parturivit, haec in sempiternam lucem peperit, haec fidei lacte nutrivit & nutrit. Ep. 38. ad Laetum. the Church (says he) is the mother of thy Father and of thy Mother; she hath conceived thee of Christ; she hath traveled of thee by the blood of the Martyrs, she hath brought thee forth to the everlasting light; she hath nourished, and doth nourish thee with the milk of faith, etc. And Luther to the same purpose, Ea docet, fovet, gestat in utero, gremio & ulnis, fingit & perficit nos ad formam Christi, donec crescamus in virum perfectum, etc. Ibid. though in other words: She doth teach us, foster us, bear us in her womb, in her lap, in her arms, she frames and fashions us to the likeness of Christ, until we come to a perfect man, to the measure of the stature of the fullness of Christ: Justly therefore is the Church compared to a Mother. I. If the Church be our mother, let us carry ourselves to her, as children ought, and ingenuous children will, carry themselves to their mothers. 1. Let us yield obedience to her commands, seconding the commands of God our heavenly Father: but obey also those her commands, which are not Cross to his commands: for such obedience children own to their mothers. 2. Let us be deeply affected with the miseries and afflictions of the Church: though we ourselves, for our own parts, enjoy never so great prosperity: what ingenuous child lays it not sadly to heart, to see his mother under great affliction? The Jews in Babylon wept in remembrance of Zion. Psal. 137.1 Neh. 2. Nehemiah, though Cupbearer to the great King Artaxerxes, thought he had just cause of a sad countenance, hearing of the distresses of Jerusalem. 3. Let us not grieve the Church our mother by an unkind departure from her and her communion for some things amiss in her, or because we see in the Church a mixture of good and bad: how unnatural a Son were he, that should disdain and abominate his mother, because she comes short of her wont comeliness? how heinously (and that how justly) would any mother take it at the hand of any child, to be so used? yet thus hath the Church been dealt withal by many, that have sometime been held, as her children: as by the Donatists of old, so by many in later times: the more is the pity and the greater is their sin: But let not us follow the example of such, but own and acknowledge the Church our mother, but praying to God to amend, what is amiss, remain steadfastly in the fellowship of the Church. II. If the Church be the mother of us all, even of all believers, whether Jew's or Gentiles, high or low, rich or poor, then let all believers (whatsoever the difference may be in other respects) own themselves mutually as brethren of the nearest kind: not only children of the same father, as all jacob's twelve Sons were, but also of the same mother, as were Joseph and Benjamin: And let this consideration keep us off from all things, that are contrary to love; envy, malice, contention, etc. and provoke us the more to do all offices of love each to other. It's observable, what difference Joseph did put between Benjamin and his other brethren. They were all his brethren by his father's side, therefore he entertained them all, Gen. 43.34 and sent to every one of them messes from before him: but Benjamin was his brother both by Father and Mother, therefore his mess was five times so much as any of theirs. And at their return to his Father Jacob, Gen. 45.22 he gave to each of them changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. We cannot put this difference between believers, as if some had only the same father with us, namely, God, and others had also the same mother, the Church, for Saint Cyprian says most truly: He, Qui non habet Ecclesiam matrem, non habet Deum Patrem. De unit. Eccl. s. that hath not the Church for his mother, hath not God for his Father. But seeing we are thus brethren of the nearest kind, having all God for our Father, and the Church for our mother, let our love be entire each to other, and let us manifest our love by doing good, one to another, as we are able, and as out mutual necessities shall require. CHAP. XII. The Church and a Ship. Matth. 4.19 OUr blessed Saviour, promising to make his disciples fishers of men, gives an hint of this resemblance: for thus the companion holds. As the fisherman casting his net out of the ship into the Sea, takes up fishes, and brings them into the ship: so the Apostles and their successors casting the net of the Gospel out of the ship of the Church, takes up men, as fishes out of the sea of the World, and brings them into the ship of the Church: And so the comparison holds, as between the ministers of the Word and fishermen, between the net and the Gospel, between the Sea and the World, between fishes and men, so between the ship and the Church. And the resemblance holds excellently. Navis diversissimi generis & gentis vectore suscepto, subjecta est omnibus & ventorum flatibus & maris motibus. Atque ita illa, scil. Ecclesia, & seculi & immundorum. Spirituum vexatur incursibus. Comment. in Matth. col. 496. 1. Hear Hilarius Pictaviensis. A ship (says he) having taken in Passengers of divers kinds, of divers Nations, is subject to all blowings of the winds, and to all ragings of the Sea: so the Church is vexed with the incursions of the World, and of unclean spirits. To which I add. 2. It's truly said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A common ship hath common dangers: all the passengers in the same ship are liable to the same dangers, to the same storms and tempests, and to the same Pirates. Jon. 1. Let Jonah and the Mariners be in the same ship, though the storm arose for Jonah's sake, yet the Mariners were all in danger by means of it. Let Saint Paul, and other Prisoners, Soldiers, Acts 27 and Mariners, be in the same ship together, they are all equally concerned in the tempest. Let there be in the same ship a Prince going to receive a Crown, and a Malefactor going to receive Punishment, according to the nature of his offence; yet, while they are in the ship together, they are subject to the same storms, to be tossed alike, to be Sea-sick together, and to the same Pirates, to be alike ransacked, and spoiled by them: Neither Winds, Sea, nor Pirates, know to put a difference between the one and the other. It's so in the Church. Let Enemies come, let Persecutions arise against it, there is no sorts of men that can promise to themselves an exemption from their violence: But, as it was with the Jewish Church, when Nabuchadnezzar came against them, no sorts of men escaped the fury of the Chaldeans, but both Prophets and Priests, Nobles, Kings Children, and the King himself, they were all cruelly used: So is it in Persecutions raised up against the Church, no sorts of men escaped, but (though some particular men have escaped, God either hiding them, Jer. 36.26 as he did Jeremiah and Baruch, or making a way for them to escape by a voluntary Exile, and so to reserve themselves for better times, yet) some of all sorts have undergone the effects of their malice, as we may easily see in those ten Persecutions against the Primitive Church, in the Persecutions raised by the Arians under Constantius and Valens against the Orthodox Christians, and by the Heathens under Julian: and (to forbear the mentioning of the rest) in the Persecutions against the Protestants in those Marian days, and so still. So that it's most true, and universally true, that Saint Paul and Barnabas told the Churches, Acts 14.22 That through many afflictions we must enter into the Kingdom of Heaven; and that the Apostle told Timothy, 2 Tim. 3.12 That they that will live a godly Life in Christ Jesus, shall suffer Persecution. Reckon then, not to pass to Heaven any other way, then by taking part in the afflictions of the Church: What were it other than folly, for a man that enters into a ship, to expect exemption from storms, when yet storms shall arise against the ship, in which he is a Passenger? Heb. 2.10 The Prince of our Salvation was made perfect through suffering, says the Apostle; and shall we think to be made perfect in an easier way? The same afflictions (says Saint Peter) are accomplished in the rest of our Brethren that are in the World; 1 Pet. 5.9 and shall we promise ourselves an immunity from them? The Pirates, that invade this ship of the Church, are common Enemies to all in the ship; and shall we be so foolish, as to expect that they should deal more favourably with us, then with the rest? Then Evils fall heavy, when we say with the Fool, Non putaram. I thought not that such Evils would have happened to me, but the expectation of Evils alleviates them. Expect them then; and then, if they come, we shall have cause to say, I thank God, it is no worse than I looked for; and if they come, we shall say, Blessed be God, that hath made my way to Heaven easier than I expected. And wonder not at it, nor let it be an offence to us, to hear of, or to see great afflictions befalling godly men, men of whom the World is not worthy. Heb. 11.38 Who wonders to see or hear of a ship setting to Sea, to be subject to storms and tempests? and meeting with such, that the best or the greatest in it to be tossed up and down, and to be Sea-sick? This is the case here; for the Church is a ship upon the Sea of the World, and the best in the Church is a Passenger in this ship. And, expecting afflictions, let us provide aforehand to be fore-armed against them, Praemonitus, praemunitus. as we are forewarned of them. The Mariner, setting out to Sea, expecting storms and Pirates, furnishes himself aforehand with those things that may be of use to him against the one and the other, judging it an high point of folly to have them then to seek, when he should use them: What is more useful to us against Afflictions, than the Grace of Patience? Ye had need of Patience, Heb. 10.38 Luke 21.19 says the Apostle: And so our Saviour speaks, In Patience possess your Souls. Let it be our wisdom therefore to work our Hearts aforehand to a Resolution to bear Afflictions patiently. 3. The Resemblance between a ship and the Church holds in the means of the safety of a ship, and so of the Church: as Saint Jerom hath it in these words; God the Father sits in the hinder part of this ship, In puppe Pater residet gubernator, proram Paracletus servat Spiritus. To. 1. lib. de Salomone. as the Master and Governor of it, to guide its course; and the Holy Ghost, the Comforter, keeps the Foreship. And moreover, for an Anchor (necessary also to the safety of a ship) God hath given us that blessed Grace of Hope, even the Hope of Salvation, Heb. 6.19 which (says the Apostle) we have as an Anchor of the Soul, both sure and steadfast; of special use to make us steadfast, to stand impregnable against, and in the midst of all the storms of Persecution raised up against us in the World. Oh what Comfort is this to us? What assurance shall it not give us of safety against all the opposition, which Satan and his Imps make against us and the Church. The safety of a ship depends much, under God, upon the care and vigilancy, the skill and courage of the Master: Behold! the Master and Governor of this ship of the Church is God, and his blessed Spirit, or God by his Spirit: and who is comparable to him for any of these? Of his care and vigilancy hear what the Psalmist says, Psalm 121 He that keeps Israel, shall neither slumber nor sleep: As for his skill and wisdom, the Apostle doubts not to call him the only wise God: 1 Tim. 1.17 and the Prophet says of him, Jer. 32.19 That he is great in counsel, and mighty in work: and how shall courage be wanting to him, to set himself, and to defend his ship the Church, against all that threaten the ruin of it? It's he (says the Psalmist) which stills the noise of the Sea, Psalm 65.7 the noise of their Waves, and the tumults of the People. And as for Satan, that Arch-Pirat, seeking to take or sink this ship (though he be a Spirit, and therefore of great power against us, who are but flesh and blood, yet) he is nothing to God, who is the creating Spirit: That which is said of the Behemoth, is no less true of him; Job 40.18 He that made him, can make his Sword to approach unto him. Let therefore the power and malice of our Enemies be never so great, and their opposition against us never so fierce, yet we may comfortably rest upon the assurance which our dear Saviour gives us, Matth. 16.1 That the gates of Hell shall not prevail against the Church, much less any power on Earth. And see the great Mercy of God, That (whereas the Church in this World is like to a ship on the Sea, and therefore subject to storms and tempests) he hath given us that blessed Grace of Hope, the Hope of Salvation, whereby we may be kept steady, and not be hurried up and down, and driven upon Rocks and Sands, to our ruin and wrack: And it's not, as other Anchors, cast down on the Earth, to take hold of that, but upwards to God, It enters within the Veil, Heb. 6.19 says the Apostle; it fastens upon God and Christ, upon his Power, his Mercy, his Promise and Faithfulness; and therefore it's a steadfast Hope, and a sure Anchor, which cannot fail us, as not that God, on whom it fastens: Oh be thankful for such gracious provision. Only now let not this Grace of God be in vain towards us, but keep this Anchor charily, Heb. 3.6 and hold fast the confidence and rejoicing of this Hope unto the end. And if ye find this Hope fading in you, endeavour to strengthen it, by a frequent Meditation of God's Power and Mercy, and the Faithfulness of his Promises, and by the Experience of his Deal with his Church in former Times: and so shall ye find it of singular use to uphold you against all the opposition, which Satan and the World shall make against you. CHAP. XIII. The Church and the Threshing-floor, or Wine-press. SAint Austin, following the Translation of the Septuagint (as, for the most part, in the New Testament, where any Testimony of the Old Testament is alleged, that Translation is followed) renders the Title of the eighth Psalm, Pro tercularibus super Gittith. For the Wine-presses upon Gittith: and so he takes knowledge of the Comparison between the Church and the Wine-presses, or the Threshing-floor; for thus he says: By the Wine-press, and also by the Threshing-floor, Torcularia possumus accipere Ecclesiam sicut aream: Sive enim in area, sieve in torculari, nil aliud agitur, nisi ut fructus ab integumentis purgentur; quae necessaria erant, & ut nascerentur, & ut crescerent, & ut ad maturitatem messis vel vindemiae pervenirent. Hi● integumentis, i. e. palcis in area frumenta, & vinaciis in torcularibus vina exuuntur: Sicut in Ecclesia a multitudine secularium hominum, quae simul cum bonis congregatur, quibus, ut nascerentur, necessaria erat illa multitudo, id agitur, ut spiritali amore, per operationem ministrorum Dei, separentur. Agitur autem, ut non loco, sed affectu, separentur boni a malis, quamvis simul in Ecclesiis, quantum attinet ad corporalem praesentiam, conversentur: aliud autem erit tempus, quo vel frumenta in horrea, vel vina in cellas segregentur. In Psal. 8. we may understand the Church: For, whether in the Threshing-floor, or in the Wine-press, the main business is to sever the Fruit from the Cover, which yet were necessary, that they might be, and that they might grow, and come to ripeness for Harvest and Vintage: From these Covers they are severed, that is, the Grain from the Chaff in the Threshing-floor, and the Wine from the skins and kernels of the Grapes in the Wine-press. So in the Church, this is the main business, That, from the multitude of worldly men, which is mixed together with the good (to whom yet, that they might be born, that multitude was necessary) the good might be severed, by spiritual Love, by the Labours of the Ministers of God. But the meaning is, That the good should be separated from the bad, not in place, but in affection, although (in regard of bodily presence) they converse together in the Church: but there shall be another Time, in which the good Grain shall be set apart from the Chaff into the Garners, and the Wine from the Dregs into the Cellars. And here are many Things to be observed. I. That the Church hath a mixture in it of good and bad, of Elect and Reprobate, as in the Threshing-floor the Wheat and Chaff are together, and the Wine and Dregs in the Wine-press: the Church Militant in this World never was without such mixture. II. That this mixture of the good and bad is necessary and useful to the good, namely, says the Father, That the godly may be born, and brought into the World: for thus it oft pleases God, That from wicked Parents have sprung godly Children, as from Korah, Numb. 16 the Ringleader in that Faction against Moses and Aaron, did issue Sons, that were (if not Penners of some of the Psalms, Psalm 42. tit. yet at least) employed in the singing of them: From wicked Ahaz a godly Hezekiah; from idolatrous Amon a tenderhearted Josiah; and from Jeroboam, that made Israel to sin, did issue a Son, in whom was found some good towards the Lord God of Israel, 1 King. 14.13 who alone therefore, of all the House of Jeroboam, was buried, and mourned for. But further also this mixture of good and bad in the Church is expedient: 1. To let the godly see the Mercy of God to themselves, doing them good by his sacred Ordinances, while the wicked live so unprofitably under them. 2. To aggravate the sins of the wicked, and to heighten their judgement, while (living under the same means of Grace, by which the godly are enabled to bring forth the fruits of Righteousness to the Glory of God) they either use them not, or abuse them, abounding in all wickedness to God's dishonour. III. That living in the Church with the wicked, we must separate ourselves from them in affection and practise, not running with them to the same excess of riot, not delighting in sin, as they do, but to be as contrary to them, as possibly we can, in our Conversation: according to the advice of the Apostle, Eph. 5.11 Have no fellowship with the unfruitful Works of Darkness, but rather reprove them. They trade in wickedness, 1 Pet. 1.15 it's for us to endeavour to be holy in all manner of Conversation. And no less must we be contrary to them in our affection: They love sin, we must hate it, Psalm 97.10 38.18 as David advises us; Ye that love the Lord, hate the thing that is evil: They joy in their sins, we must say, as David, I will be sorry for my sins: They delight in the sins of others, we must be affected as David, 119.136 who could say of himself, My eyes gush down with rivers of tears, because men keep not thy Law. And, being thus contrary to them, IU. There is no need that we should make a local separation from the wicked, nor forsake the communion of the Church, because we see some wicked men in it: the sins of the wicked shall hurt themselves, not us, separating ourselves from their sins. So says the Wiseman, Prov. 5.22 His own iniquities shall take the wicked himself, not others, that estrange themselves from them. V Yet there shall come a time, when there shall be a full and perfect separation between the good and the bad: the godly, the sheep, set on Christ's right hand, Matth. 25.33 and the wicked, the Goats, on his left hand: These, the wicked, shall go into everlasting punishment, but the righteous into life eternal. verse 46. Psal. 1.5 There shall then be a congregation of righteous men, and no wicked men among them: wait with patience till the time comes, in which God will bring it so to pass, but expect not such a bodily separation here in the time of this life, lest our expectation be: frustrated. It is enough for us, that it shall once be: the husbandman waits for the harvest; and let us wait till the end of this world, then shall the harvest be, and let us not quarrel at the Church, nor, as malcontents, depart from the fellowship of the Church, because this separation is not made just when we would have it: Let it suffice us, that Christ hath taught us, that it shall not be until the harvest in the end of the world, and therefore let us be so wise, Matth. 13. as not to look for it sooner. Let it be enough for us, that God, whose decrees are, as the Laws of the Medes and Persians, unalterable, hath appointed this separation to be made, and the Agents, by whom it is to be made, the Reapers, the Angels, and the time, when it shall be made, the Harvest in the end of the world: and therefore let us not fail to expect it in the season of it; and let this expectation comfort us against the present mixture that is in the Church, and against the inconveniencies, which seem to attend it. Consider, 2 Tim. 2. what hath been said, and the Lord give you understanding in all things. Thus I have by the help of God, fulfilled the task, which I undertook of Parallels in three Books. In the first ye have seen the Parallels between the Lord Jesus Christ and the foresignifying Types of him, both Persons and things. In the second, ye have seen the agreement between Christ and those other resemblances, by which he is set forth either in the old or new Testament. In the third, the agreement between the Church and the Types, by which it was fore-signified, and other resemblances, by which it's set forth in Scriptures. The issue of all is, that we all learn to carry ourselves in a due manner, to God, to our dear Saviour, to the Church, and to our brethren, the members of the Church, according to the particulars expressed severally in these three Books. And now to God alone, Father, Son and Holy Ghost, Three in One, and One in Three, be ascribed all Honour and Glory, Dominion and Might, for ever and ever, Amen. FINIS. Faults amended in the Book. PAge 26 line 32. r. humane nature Moses. p. 37 26. r. sins, for ever sat. p. 40. l. 25. r. Heb. 7. p. 77. l. 25. r. Bucanus p. 81. l. 30. r. to the meek the acceptable p. 72. l. 10. r. Merchant p. 93, l. 14 r. relish, p. 94. l. 10. r. is offered, p. 97. l. 34. r. one, p. 115. l. 18. for it r. is, p. 128. l 17. r. equalizing it for. p. 129. 10 r. Christian Religion, p 154. l. 13. r. prayer, p. 156. l. 15. r. received grace, p. 157. l. 10. r. justice of God, p. 188. l. 21. r. into, p 201. l. 21. r. tear, p. 212. ult. r. among, p. 273. l. 33. r. sent, p. 313. l. 7. r. first. p. 359. l. 13. r. stands in, p. 367. l. 1. r. Magnificoes, p. 402. l. 24. r. how great, p. 404. 35. r. Priest. Faults amended in the margin. Page 21. l. 18. r. flecteretur, p. 19 l. 1. r. Pharaoni, p. 38. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 66. l. 5. r. mittitur, p. 67. antepen. r. ejiciendus p. 68 ver. fin. r. Deo gratias Presbyt. p. 73. l. 13. r. De trib. p. 78. l. 16. r. similis, p. 79. l. 5. r. meritis, p. 80. l. 20. r. consolata sunt me, p. 94. l. 14. r. colligi, p. 113. l. 9 r. lignum, l. 17. r. tanquam, l. 29. r. congregabit, p. 177. l. 19 r. Christi, l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 211. l. 2. r. malo, 114. l. 12. r. Synagogae, p. 249. l. 24. r. deputemus pro patria &, p. 265. l. 22. r. visibilis, p. 273. l. 12, 13. r. ascensio: quid horum, p. 293. l. 11. r. est Deus, p. 319. l. 10. r. ligari, p. 320. l. 13. r. carnem, p. 321. l. 17. r. salientis, p. l. 31. r. perfudit, p. 338, l. 9 r. assignare, l. 9, 10. r. pulicem, p. 353. l. 15. r. intelligeremus, p. 381. l. 7. r. haereticorum.