15. To. 6. Ser. de aeneo Serpente O thou faithful Servant of God Why dost thou that which thou forbiddest Thou hast made a Law Thou shalt not make any Image to thy self and dost thou make a Serpent And then he brings him in answering I gave indeed those Laws that I might pull up by the roots all matter of impiety and that I might keep that People as far as might be from all worship of Images But now I also make a Serpent that I might hereby typifie Christs Death on the Cross and make plain the Way in which the Apostles in time to come should run and so our Lord himself interprets this of himself Joh. 3.14 And then he descends to Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut illa figura imaginem quidem speciem Serpentis praesentabat sic Servator in similitudine carnis peccati apparuit cum tamen extra omne peccatum esset Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illic figura aliorum Serpentium ille qui nec momordit nec percussit in crucem sublatus est sic delicta scelera aliorum hominum innocens Jesus suo crucis supplicio erat expiaturus Ibid. As that figure did represent the shape and likeness of a Serpent so our Saviour appeared in the similitude of sinful flesh when yet he was free from all sin He adds yet further As there the figure of other Serpents that Serpent which neither stung nor wounded any was fastened to the Pole so our innocent Jesus by his Death upon the Cross was to expiate the sins and Transgressions of other men He adds there one thing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sublatus est in crucem Serpens aeneus ut abolerentur morsus Draconum crucifixus est Christus ut Daemonum operationes abolerentur Ibid. The brazen Serpent says he was fastened to the Pole to take away the Wounds of the fiery Serpents And Christ was crucified that he might destroy the Works of the Devil Hear him elsewhere enlarging himself about this Parallel You see says he how the Type and the Truth agree There the Israelites escaped Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vides ut figura veritati consentiat Illic mortem fugerunt Judaei sed temporalem hic sempiternam fideles Illic ictus Serpentum Serpens suspensus sanavit hic incorporei Serpentis plagas Jesus cruci affixus curavit Illic corporeis oculis suspicientes corporis salutem hic incorporeis omnium peccatorum Remissionem consecuti sunt Illic aes suspensum erat in Serpentis effigiem hic dominicum corpus à Spiritu formatum Illic Serpens mordebat Serpens sanabat hic mors perdidit mors salvum fecit Illic Serpens qui interimebat veneno saeviebat qui liberabat nullo ita hic mors quae perdebat peccatum habebat sicut Serpens venenum Domini autem mors ab omni immunis erat peccato ut aeneus Serpens à veneno 1 Pet. 2.22 In Joan. Hom. 26. but temporal here the Faithful escape Eternal Death There the Serpent lifted up on the Pole healed the Wounds of the fiery Serpents here Jesus crucified cured the Wounds given by the incorporeal Serpent There the Israelites looking up with the eyes of their bodies obtained bodily health here they that look up with spiritual eyes obtain forgiveness of all their sins There Brass was hung up in the shape of a Serpent here the Body of the Lord formed by the Holy Ghost was fastened to the Cross There a Serpent did wound and a Serpent did heal here Death destroyed and Death heals There the Serpent that killed had poyson the Serpent that healed had none So it 's here the Death that destroyed had sin as the Serpent had poyson but the Lords Death was free from sin as the brazen Serpent was from poyson In Num. 21.8 9 Ainsworth also takes notice of this brazen Serpent as a figure of Christ as Christ himself hath opened it Joh. 3.14 As Moses c. For says he as this had the similitude of a Serpent but had no venome so Christ had the similitude of a sinful man yet without sin Hebr. 4.15 And a little after The seting up of the Serpent says he upon a Pole was to them a figure of Christ to be crucified and preached unto the World for Salvation And a little after As the Serpent lifted up was a Type of Christ so the looking upon it signified Faith in Christ as it is written At that day shall a man look unto his Maker Isai 17.7 and his eyes shall have respect to the Holy one of Israel And a little after By the continuance and recovery of natural life to the Israelites looking up to the brazen Serpent was figured Eternal Life to all that believed in Christ And a little after As they that were bitten by these Serpents if they looked upon their Sores and not to the Sign erected by God they dyed so they that are bitten with Sin if they fix their eyes thereon though with Repentance and look not unto Christ do despare and dye Mat. 27.3 4 5 as it happened unto Judas As they if they sought to Chyrurgeons or Physicians or used Salves and Medicines of their own or others perished so whosoever seeks to any but Christ or endeavors by his own Works or Sufferings to have Life with God John 8.24 Galat. 5.4 dyes in his sins As the brazen Serpent was an unlikely thing in humane Reason to heal such deadly Wounds so Christ crucified is to the Jews a stumbling block 1 Cor. 1.23 24 and to the Greeks foolishness but unto them that are called both Jews and Greeks Christ is the Power of God and the Wisdom of God He adds A Serpent of Brass In Verse 9 which Mettal besides that it is of a fiery colour and so might resemble the colour of the Serpents it 's also strong and durable and in that respect might figure out the strength of Christ who was enabled by the power of the Godhead to endure and overcome all his Tribulations otherwise then any man could whereupon Job says in his Sorrows Is my strength the strength of Stones Job 6.12 or is my flesh of Brass And a little after he adds It was the work of Moses to lift up the brazen Serpent on the Pole whereupon it 's said John 3.14 As Moses lifted up the Serpent in the Wilderness And it signifies how Moses his Law was our Schoolmaster unto Christ Gal. 3.24 that we might be justified by Faith By his Writings Christ is lifted up as an Ensign unto all People John 5.46 for he wrote of Christ and by the rigor of his Law which urges satisfaction for sin and curseth all Transgressors Christ was lifted up upon the Cross Verse 7 Finally he adds ' The Serpents were not taken away from the People as they desired but continued still as a
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are
sexta aetate in plenitudine temporum missus est Filius Dei qui factus est homo sub lege ut nos a peccato morte liberaret Adam was created on the sixth day so in the sixth Age in the fulnesse of Time the Son of God was sent who was made man and under the Law that he might free us from sin and from death 2. Post creatum Adamum die sexto secutum est Sabbatum quo Deus quievit ab operibus suis sic post missum Christum hac sexta aetate nullus praeterea Servator expectatur novissime enim per Filium locutus est Heb. 1.2 sed Sabbatum aeternum expectandum est De Creat part 3. l. 1. c. 1. p. 605. 2. After Adam created on the sixth day followed the Sabboth in which God rested from his works so after Christ sent in the sixth Age no other Saviour is to be looked for for now in the last dayes he hath spoken by his Son Heb. 1.2 but an Eternal Sabboth is to be expected by us CHAP. III. Christ and Abel compared OF this hear S. Austin Abel the younger brother was slain by his elder brother Occiditur Abel minor natu à fratre majore natu Christus occiditur caput populi minoris natu à populo Judaeorum majori natu ille in Campo iste in monte Calvariae contr Faust Manich. l. 12. c. 9. namely Cain and Christ the head of the younger people namely the Gentiles was slain by the elder people the Jewes Abel in the field Christ in the mount Calvary And a little after he addes The voice of the blood of Abel cried to God from the earth Vox sanguinis Abelis ad Deum de terra Clamavit habet magnam vocem sanguis Christi Maledictus est Cain à terra maledictus est populus Judaeorum infidelis ab Ecclesia Ibid. c. 11. and the blood of Christ hath a loud voice Cain was cursed from the earth and the incredulous people of the Jewes is cursed from the Church Christ and Seth. The storie of the Fathers c. p. 43. Broughton makes the comparison thus The name Seth signifies foundation and Christ is the rock and sure foundation of his Church Seth was begot in the image of his father Adam and Christ is the very character of his fathers person Heb. 1.3 The story of the Fathers c. p. 49. Christ and Lamech not that Lamech that was of Cains family but another of that name who was of Seths house of a far different nature Broughton makes the comparison thus His name signifies striken or heart-wounded And he was so called in respect of some inward sorrow that he should bear for the afflictions of the sword And Christ was both outwardly stricken and inwardly wounded Outwardly when in the open Hall he was buffeted scourged and spit at and upon the Cross peirced both hands feet and sides Inwardly when he was reviled with blasphemous speeches at his death and when instead of drink to comfort him they gave him gall and myrrhe mingled together but most especially when his guiltlesse soul did suffer torments to redeem our guilty souls from the tryal of Satan Christ and Henoch Broughton makes the parallel thus The history of the Fathers c. p. 54. Henoch was a Prophet for he prophesied of the destruction of the world by the floud and Christ was a Prophet and prophesied of the destruction of the world Henoch walked with God and Christ did the will of his Father The dayes of Henoch were as the dayes of the Sun 365 yeares according to the dayes of the year a day for a year And Christ is the bright Sun of justice whose dayes are as the dayes of the Sun Christ and Methuselah Broughton makes Methuselah a type of Christ in regard of his name The name The history of the Fathers c. p. 65. Methuselah signifies spoile-spoile-death or spear-spear-death And Christ both died Rom. 14.9 and rose again and revived that he might be Lord of quick and dead And he suffered death Heb. 2.14 that by his death he might overcome him that had the power of death Christ and Noah Sicut Noe sic Christus bibit de vinea sua illum calicem qui transire non potuit dormiit in passione sua ita nudabatur carnis mortalis infirmitas Contr. Faust Manich. l. 12. c. 24. Of this hear St. Austin also As Noah so Christ drunk of his Vineyard that Cup which could not pass by him and so the infirmity of his mortal body was discovered The History of the Fathers c. p. 56 Broughton thus compares Christ and Noah Noah was a Preacher of Righteousness and Christ was the true Preacher of Righteousness Dan. 9. Noah found grace before God and Christ grew in favor with God and man Luke 2. Noah was a King Prophet and Sacrificer and so was Christ CHAP. IV. HItherto I have set before you the Types of Christ that lived before the Flood now follow those that lived after the Flood before the giving of the Law upon Mount Sinai Christ and Melchisedech It is plain that the Scripture makes Melchisedech a Type of Christ for both it was in the Old Testament foretold that Christ should be a Priest after the order of Melchisedech Psa 110.4 and our blessed Apostle noting the accomplishment of that Prophesy Heb. 6.20 Heb. 7.1 3 4. affirms That he was made a Priest after the order of Melchisedech and then he proceeds in many words to set out and describe this Melchisedech from whence many of the Divines of the Reformed Church have taken knowledg of many resemblances between Christ and Melchisedech Among the rest Goulartius takes knowledg of these Melchisedech was both King and Priest Melchisedech fuit Rex sacerdos talis revera est Christus unus fuit Rex pacis justitiae Talis est Christus unus revera Proponitur Melchisedech spectandus ut principio fine carens cum nec pater nec mater nec majores nec mors ejus describantur talis revera est silius Dei sacerdos nimirum aeternus quatenus Deus sine matre ineffabiliter genitus quatenus homo sine Patre ineffabiliter conceptus Melchisedech ratione sacerdotii fuit ipso Abrahaemo superior utpote quem decimavit cui ut sacerdos benedixit talis revera est Christus a quo pendet ipsius Abrahami omnium credentium sanctificatio atque adeo quem ut omnium autorem colere venerari omnes debent An. in Cypr. p. 182. col 2. Sicut ille Abrahae milites refecit ita Dominus relinquendo Sacramentum coenae Dei Patris exercitum Ecclesiam inquam suam perpetuo restaurat Annot. in Cypr. p. 505. col 2. init and such indeed is Christ alone He was King of Peace and Righteousnesse such indeed is Christ alone Melchisedeck is set out to be considered as
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 Iudaea but he sold to all that all might believe in him as all Countreyes came into Aegypt to Ioseph 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 finde 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 Jewes 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 figuâ—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 Ioseph 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 Ioseph but it was accomplished in Christ while our Ioseph 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 sayd Except a corn of wheat fall into the earth and dye it remains alone but if it dye 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 sayes the Evangelist he spake of his death Hear St. Chrysostome As Ioseph went to his brethren to visit them and they neither regarding the Brotherhood nor the cause of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 Phisitian of soules 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 Iosephs death but did not actually accomplish it for it was meet that the type should have somewhat lesse then the truth And so the same Father elsewhere Many things are found alike in Ioseph and in our Lord. Iosephs own brethren layd in wait for him so our Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 stript of his party-coloured coat so our Lord. Ioseph was sold to the Ishmaelites so our Lord by Iudas to the Pharisees Ioseph cast into an empty pit came out unhurt so our Lord buried in a new sepulchre rose again the third day Ioseph was made known to his brethren and our Lord after his resurrection was made manifest to his disciples Ioseph being in prison with Pharaohs two Officers declared to them their dreames 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 Ioseph was sayd 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 Iacob loved Ioseph 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 c. 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 futuruÌ„ 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. Ioseph dreamed a dreame and told it his brethren I thought we were binding sheaves in the field and my sheafe arose and stood up and your sheaves did obeysance to mine Gen. 37.7 This did Iacob foretell to come to passe in Christ while blessing Iudah he sayd all thy fathers children shall bow down unto thee
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 begining Joseph is brought out of Prison and our Joseph the Lord Christ rose 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 wholesom counsel that as a remedy against the future Famine the abundance of the seven years of plenty should be layd up in Storehouses And Christ gives such counsel Except a grane of Wheat falling into the Earth dyes it remains alone but if it dyes 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 Ioseph Christ the Lord sent his Apostles through the whole World saying Go and baptize 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 Aegypt 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 soules from death Psal 33. to keep them alive in famine But the Prophet tels us of a soul famine I will give them a famine sayes 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 sayd that Joseph purchased the whole Land of Aegypt 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 Iosephs brethren constrained by the famine come into Aegypt to buy corn of him whom they had sold Venerunt in Aegyptum fame compulsi fratres Ioseph ab eo quem vendiderant sub pretio comparare frumenta Venerunt ad nostrum Ioseph 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 c. Hoc noster Ioseph per Interpretem Petrum ait persecutoribus Vos sanctum justum negastis principem vitae interemistis Poenitent 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 Ioseph 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 Ioseph 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 Ioseph made himself strange to his brethren and sayd to them by an Interpreter Yee are spies c. and this also sayes our Joseph to his persecutors by his Interpreter Peter Ye have denyed the just and the holy one and have murdered the Prince of life Act. 3.14 Josephs brethren repent of the things which they had done and it s said to these Repent Act. 2.38 3 19. Josephs brethren said we are guilty concerning our brother Gen. 42. And Reuben sayd 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 shew us The same Father goes on further Joseph gave order that his brethrens 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 Iussit Ioseph fratrum suorum saccos impleri frumento reddi unicuique pretium quod attulerant ut gratia Christi non esset ex operibus alioqui gratia non esset gratia Fratres Ioseph cum Benjamin veniunt ex Iudaeis tria millia veniunt ad Christum subsequente minimo Apostolorum Paulo Vidit Ioseph 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 Ioseph 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 Josephs brethren come with Benjamin and 3000 Jewes come to Christ Act. 2.41 Paul following Act. 9. who speakes of
things that are Caesars and to God the things that are Gods with these sayings he did speedily break those cordes who as man sings to his God Thou hast broken all my bonds asunder Psal 116.16 He goes on Dalilah a third time solicites him and sayes How oft doest 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 c. quod cum faceret mulier â—idem insidiantes ad te ait Sampson 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 Moyses 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 Jewes spake 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 Sampson suffered himself a third time to be bound on this manner If sayes he thou weavest the seven locks of my head I shall be weak which the woman did and then sayd The Philistims be upon thee Sampson 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 dye 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 saies 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 dye but are like unto the Angels He goes on The hour of Sampsons death was coming Venit hora mortis Sampson 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 Sampson said The hour is come for the Son of man to be glorified For except a grain of Wheat fall into the Earth and dye it abideth alone but if it dyes it brings forth much fruit Joh. 12. He proceeds Dalilah being urgent upon him Instante 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 Sampson 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 Philistins saying Bring the silver for now he hath told me all his minde And receiving the silver she made a certain delivery of him into their hands as Iudas did of Christ He adds Impletur in Sampson per figuram quod in nostro Christo Domino actum est etiam manifeste Nam quod eum accipiens mulier fecit dormire in sinu suo hoc est quod noster fortis Dominus dixit Non expedit Prophetam mori extra Hierusalem Quod novacula adhibita rasit caput ejus hoc est quod eum in loco Calvariae crucifixit Raso capite Sampson discessit virtus noster in ligno pendens clamavit Deus meus quare me dereliquisti Accipientes inimici Sampson ligaverunt eum ferro hoc clavi indicant crucifixi Ib. That was done in Sampson as a Type which was afterward manifestly acted in our Lord Christ for this That Dalilah made Sampson 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 Christs being crucified in the place called Calvary in the place of a dead mans skull Sampson being shaved his strength departed from him and Christ hanging on the Tree Matth. 27. cryed out My God my God why hast thou forsaken me Sampson was bound in Fetters and Christ was nailed to the Cross He concludes with this One great Miracle Sampson 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 Philistins 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 then 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 Sampson saved
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 carnâ—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 likenesse 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 then 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 ingrediens 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 entring 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. Chrysostome who glossing upon Matthew 12.41 brings in Christ thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 Jonas 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 Jonas 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 tydings 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 Jonas but I have educated you by divers kindes of Philosophy Besides Jonas 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 Jonas 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 neerly joyned 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 Jonas 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 boysterous was cast out of the ship and devoured by a Whale and after three dayes 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 shew 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 judgment he was to be swallowed up of death and and after three dayes contrary to the condition of man which he had assumed not held of death he rises alive and incorrupt Hear St. Basil of Seleuâ—ia Jonas sayes he did rather immitate Christ in suffering evil then preach him in words nor did he in words foretel the burial of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jonas 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. Jonas ex navi in ventrem ceti Christus à liguo in sepulchrum transit Jonas 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 dayes 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 sayes he pass't from the ship to the Whales 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 prophesy
Rom. 3.1 2 or what profit is there of Circumcision he returns this Answer Very much every way chiefly 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 knowledg of the Rule of Godliness was given to the Jews and denyed 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 denyed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 shewed 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 Houshold 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 Harken 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 then it was to the Jews in the Time of the Old Testament It was then propounded to them in dark Types and obscure Prophesies 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 Vail untaken away in the reading of the Old Testament Verse 14 which Vail is taken away in Christ. And this is noted in that The Vail of the Temple was rent 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 Chrysostome The Writings of the Prophets says he are like Riddles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 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 hem'd in with obscurity and the Books of the Old Testament are not easie to be understood but the New Testament is more easie and clear And so Saint Austin The Grace of the new Testament was vailed in the Law and is revealed in the Gospel And again In the old Testament the new lyes hid in the new Testament the old is laid open And again The Testaments are the same saies 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 lesse Perspicuous in the old Testament are illustrated and cleared now and the things that were darkned with the shadowes 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 godlinesse which is that
saies 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 c. that is as Rollock well opens it he shall finde 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 Scripturis familiaris qua significatur occupatio tuta tranquilla hic ergo significatur occupatio tuta tranquilla sub ductu magni illius pastoris ovium Jesu 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 fulness and plenty namely that it abounds in all good things of the first he saies 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 saies he shall finde 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 perswaded 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 Aire 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 c. 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 c. 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 jawes 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 yong ones being yet unfeathered and sets them against the hot Sun and they of them that cannot abide the brightnesse 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 devoures Serpents and concocts the poyson of them with her internall heat so Christ having wounded the Dragon the Devil while he assumed humane flesh extinguished that sin as deadly poyson which held man under its power And this is that which he saies the way of the Eagle flying in the Aire 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 shew how that so great Majestie did vouchsafe to come from Heaven or returned thither seeing its onely lawful for us to know that he first came and afterwards returned c. 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. IV. 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 Sion Isa 28.16 for a Foundation a stone c. a sure Foundation And this is by St. Peter applyed unto our blessed Saviour And St. Paul saies 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 affirmes Christ to be the Foundation yea and the onely 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 onely 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 sayes the Prophet Thus saith the Lord God Isa 28.16 Behold I lay for a Foundation a stone c. And this God hath done 1. In that in his Eternal Counsel He hath preordained Christ to be this Foundation so saies 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
Peter He went about all their Cities and Villages Matth. 9.35 saies St. Matthew teaching in their Synagogues and preaching the Gospel of the Kingdome 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. saies our Saviour to her Matth. 15. The woman of Canaan by her importunity prevailes at last to have the devil cast out of her daughter Malchus that came among the rest to apprehend him having had his eare cut off by Peters sword had his ear cured by our Saviour Luk. 22.51 And when the Jewes had exercised the height of cruelty against him having nailed him to the Crosse he forbeares not then to act for them but making intercession for them saies Father forgive them they know not what they do Luk. 23.34 See here the horrid sin of the Jewes 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 unkindenesse against him so innocent and harmlesse yea so beneficent notwithstanding all their unkindnesses against him and they to be carried with so much violence against him so that nothing will satisfie them but his blood what horrid inhumanitie is this As for our selves let us remember what Saint John saies 1 Joh. 2.6 He that saies he abides in him namely in Christ ought 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 kinde 1 Thes 5 11 Vers 14. Heb. 3.13 Psal 122.6 and according to the gifts that ye have received Edifie one another warn them that are unruly comfort the feeble minded c. 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 shepheard to bring us if he will have us to be as poor as Job Psal 66. if he layes afflictions on our loynes 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 stript of our wealth cast into prisons laden with reproaches banisht out of our Countrey made a Prey to Sword to Fire to wilde beasts murmur not but be content It s for the honour of our Lord and Master who for our good and everlasting happinesse 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 barre of Humane judgment 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 your selves but give place unto wrath saies Saint Paul Not rendring evil for evil nor railing for railing saies Saint Peter Solomon in the Old Testament can give the same advise 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 meeknesse 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 laies 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 Gods love he casts them out of his hand Vers 20 and breaks them beneath the Mount As for the Calfe which they had made he burnt 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. saies he that thou hast brought so great a sin upon them And proceeding further he armes the Levites against their brethren so that there fell of them three thousand men Vers 27 28 Thus hot he is in a businesse that concerned God but if the businesse concerns himself onely 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 Leprosie 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 farre was he from revenge Twice he had opportunity to have cried quit with him 1 Sam. 24. 26. and
with any Church forsake the Communion of it Let us be sensible of any thing amiss and pray to God and do our best endeavors in our way to have all things set in right order but let us not unkindly depart 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 judg 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 kinde disown them not as past hope of being reclaimed but study to restore them with the spirit of meekness Gal. 6.1 considering our selves 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 Gods 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 reproofes 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 soules 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 soules 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 ruine 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 shew my people their transgression and the house of Jacob their sin And now wo will be to us if for fear of your displeasure we do it not fear not their faces Jer. 1.17 saies God to the Prophet least 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 sining in regard of that body of sin which we bear about us from this necessity of sining death shall exempt us for then holinesse shall be made in us complete and perfect and the body of sin shall be altogether wasted out of us then 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 Kingdome 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 depart 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 Souldiers 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 dye let us readily obey and go up and dye Let us so make use of our lives that we may be fit to dye 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 lesse and yet still she hath a being So is it with the Church Sadeel doth excellently set forth this comparison As the Moon saies he doth not alway shew 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 nihilâ—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 beames though it seems otherwise to our senses So the Church doth not alway send forth a full brightness but is sometime so obscured that she