his Blood but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation so that without them perishing is unavoydable Iohn 6.53 Except ye eat the flesh of the Son of man says our Saviour and drink his blood ye have no Life in you 2. There is as an absolute so a continual necessity of these creatures of Bread and Wine Bread to be eaten and something to be drunk And in this respect our Saviour teaches us to make it our dayly suit Give us this day our dayly Bread Matth. 6 so there is a dayly and continual necessity of Christ that we should feed upon his Body and drink his Blood and apply unto our selves the Merits of his Death For both it 's true There is no man that lives and sins not 2 Chro. 6.36 Iam. 3 2 and so the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In many things we offend all and also there is no day in which the best man that is sins not in which respect we have dayly need of Christ and the Merits of his Death to be applyed unto us 3. Bread is so convenient and excellent food that under it our blessed Saviour comprehends all things necessary for the body As indeed Matth. 6 if a man have good Bread and good Drink he may make a good shift to live though he hath nothing else So if by a true and living Faith we lay hold upon Christ eating his flesh and drinking his blood we shall want nothing that is needful unto Salvation Whosoever says our Saviour shall drink of the Water that I shall give him Joh. 4.14 shall never thirst And I am the Bread of Life John 6.35 He that comes unto me shall never hunger and he that believes in me shall never thirst And no marvel for Col. 3.11 as the Apostle says Christ is all and in all 4. There is nothing which in the composition of it doth more resemble the Body and Blood of Christ then do these creatures of Bread and Wine Consider it a little The Corn which is the matter of Bread is cut down with the Sickle hurried in the Cart threshed with the Flail fanned and winnowed in the Wind ground to powder in the Mill kneaded with the Hand and strength of the Arms and finally must endure the heat of the Oven and all this before it be Bread The Clusters also of Grapes must be bruised and troden and prest that the Liquor may run out for us to drink So our Lord Jesus Christ before his Body could be Bread of Life to feed us to Eternal Life and his Blood Wine for us to drink was fain to pass through a World of Miseries Hear that Evangelical Prophet Isai 53.5 He was wounded c. He was bruised c. The chastisement of our Peace was upon him and by his stripes we are healed Verse 7 He was oppressed He was afflicted Verse 3 He was despised and rejected of men a man of Sorrows and acquainted with Griefs Hear the Apostle He made himself of no reputation Phil. 2.7 8 he took upon him the form of a Servant and was made in the likeness of a man and being found in fashion as a man he humbled himself and became obedient to Death even the Death of the Cross He was incarnate God becomes Man Infinite becomes Finite 2 Cor. 8.9 Matth. 4.2 John 19 Luke 22 Rich becomes Poor He hungered he thirsted he was tempted He suffered an extream Agony in the Garden which made him to sweat drops of blood He was buffeted scorned scourged spit upon Mat. 26 27 crowned with Thorns nailed to the Cross Hand and Foot where he trod the Wine-press of his Fathers Displeasure Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13 which made him to cry out My God my God why hast thou forsaken me The God of Glory was crucified the Prince of Life was murdered God blessed for ever was made a uâ—se Nay after that he had given up the ghost his side must be pierced by the rude Soldiers Spear John 19 and his precious Heart-blood must be let out before he could be spiritual nourishment unto us See in all these the excellent analogy between bread and wine and the body and blood of Christ II. But see it further in the particulars 1. The Analogy between bread and the body of Christ 1. The life of the body is sustained by the bread which we eat and so the life of the soul by the body of Christ fed upon by faith so saies our Saviour The bread of God is he that comes down from Heaven Joh. 6.33 and gives life unto the world And afterwards in the same Chapter I am the living bread c. Vers 51 if any man eates of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world 2. Bread allaies hunger so the body of Christ eaten by faith alaies the hunger of the soul Joh. 6.35 He that comes to me saies Christ shall never hunger which is so to be understood as Rollock well explaines it Not that we shall never hunger at all after this heavenly food is once given to us Non quod non esuriemus omnino postquam semel nobis datus fuerit cibus ille caelestis sed quod non prius de siderabimus quam accipiemus Beati qui esuriunt sitiunt justitiam quoniam ipsi saturabuntur Matth. 5.6 In loc but that we shall not sooner desire it then we shall receive it according to that of our Saviour Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied 2. The analogy between wine and the blood of Christ 1. Wine as other liquor hath a power to asswage natural thirst so the blood of Christ drank by faith the thirst of the soul Psal 104. 2. Wine cheeres and comforts a man that is ready to droop through faintnesse and weaknesse so the blood of Christ hath a cheering and a refreshing power how shall it not cheer and refresh the soul weary and heavy laden with the sense of sin to know that Christ hath shed his precious blood whereby he hath made infinite satisfaction to the justice of God for the sins of the world So it s a comfort and cheering to a man that is deeply indebted for which he is in danger of prison to know that his friend and surety hath paid the debt and satisfied the Creditor It s true that St. Paul saies Heb. 9.22 without blood there is no remission but it s no lesse true 1 Joh. 1.7 that St. John saies the blood of Christ shed upon the crosse for us doth cleanse us from all sin though of a crimson or scarlet dye Isa 1.18 from the guilt and punishment of them A Creditor cannot without manifest injustice impute a debt to a
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 shewed 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 endeavor to shew 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 finde 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 Judgment 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 mans 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 dyed 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 formed Hear him again Ex latere Adae dormientis formatur Eva ex latore Christi in cruce pendentis formanda fuit Ecclesia De promiss praedict Dei part 1. cap. 1. Out of the side of Adam Eve was formed and out of the side of Christ hanging on the Cross the Church was to be formed 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 formed 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 Mans Excellency among his printed Sermons p. 417. c. Broughton makes the Comparison between Christ and Adam in many particulars The Stories of the Fathers from Adam to Ioseph p. 33. The first Adam was made a Soul having life of Earth earthy and therefore by the Earthly one came Disobedience Sin Judgment 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 then 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 Adams fall in the garden Adams soul was in darknesse 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 commandement lost all Christ by fulfilling all the commandements 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 thiefe 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
ut significetur quale futurum esset illud unicum Christi sacrificium nempe syncerum purum integrum typus enim fuit Christi veri paschatis to shew what that onely 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 sowr 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 rost 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 rosted with the paines 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 shew that Christ gives his whole self to be received by faith 7. Neither any uncircumcised nor any unclean with any legal uncleannesse 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 shew that Christ is received onely 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 shew that Christ doth al 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 shew that our journey through the desert of this world is long and difficult but we should have our feet well fenced But Gregory saies 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 fense 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 signifie 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 businesse of this life or else this staffe signifies the spiritual care of Christ 12. Festinanter comedere jussit quia Christus est subitus noster ad Deum transitus as of our shepheard for us 12. He bad 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 dayes to signifie 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 alway abstain from the leven of sin Of the cerem Law Exerc it 19. Hear Weemse ' The paschal Lamb saies 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 daies before the Passeover to Bethany Joh. 12.1 and the morrow after he went to Jerusalem where they met him with branches of palme trees and this was five daies before the Passover then he stayed four daies 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 corde 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 shews innocency none is more meek none more profitable So Christ is most innocent meek and lowly of heart and many ways profitable to Mankinde 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 leo 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 Christs 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 Lyon 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 dyed 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 begins to decrease by her approach to the Sun to shew That the light of our natural understanding must be diminished by our neerer approach to Christ if we will be enlightened with the new light of the Lamb. 6. Postes 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 sheding 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 Common-wealth of Israel but with God this distinction is made not so much by the external sign as by the thing it self 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 applyed 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 voyd the Mysteries of the Divinity and Humanity they that once joyned the Law with Christ they that now joyn 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 joyn 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 Hypocrisie 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-denyal It shews also
7. The Manna was sweet with the taste of Hony And Christ affirms his yoke to be pleasant 8. Contunditur in mortario mola frangitur sic Christus primum in cruce 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 c. p. 159. 1. Manna sine labore 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 labor 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 c. 2. The Manna rained 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 begining 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 sinc 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 then another though one gathred more then another so Christ is given to all the faithful to salvation none excepted none priviledged above the rest for in him there is neither male nor female neither Jew nor Greek c. Gal. 3. â—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 saies his yoake is easie and his burden light Matth. 11.30 and David saies 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 cruce contundebatur The Manna was bruised in a mill so Christ that he might be food for our soules was bruised with the pains of death on the Cross 9. Manna was given onely 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 Aegypt so neither Christ to unbelievers remaining in the Aegypt 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 alway 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 Sabboth the Manna fell in the night that on that day it might be gathered for the Sabboth for on the Sabboth it was not found So Christ is now before his last day the begining of our eternal Sabboth 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 saies 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 cruce 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
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 fulnesse of the Godhead dwels bodily 2. Exod. 40.34 Joh 1.14 Gods glory was most conspicuously seen in the Tabernacle Never was any place so fil'd 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. Lev. 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 conveighed 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 entred 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 stiled 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 shew-bread 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 Christs appearing before God for us continually 4. The shew-bread was made of flour This was a type of Christs incarnation and Passion he was as grain that grew out of the grownd and as grain ground in a Mill and Bolted Heb. 7.25 5. The flour was fine flour to shew the purity of Christs nature 6. There were two tenth deales in each loaf which is almost half a peck more then a bushel in the 12 loaves This typified the plenty of food which we have by Christ in which respect he saies He that comes to me shall never hunger Joh. 6.35 7. The 12 loaves were set in two rowes 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 vertue of which the Lord smells a sweet savor upon all the oblations of his people Eph. 1.6 Gen. 8.21 Lev. 24.8 as he did on Noahs burnt-offering Heb. 10.12 Lev. 24.9 9. This bread was renewed every Sabboth that bread might be alwaies before the Lord. Thus is Christ continually before God for us Matth. 12.5 1 Pet. 2.5 9. 10. The Priests onely were to eat of this bread This typified that they onely have a right to feed upon Christ who are of the spiritual and royal Priesthood Behold here the Priviledg of Saints by feeding on Christ John 6.51 we are made Partakers of Eternal Life 11. Levit. 24.9 The Shew-bread was to be eaten in the holy place And Christ is fit to be fed upon onely 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 Vail Of this hear Dr. Gouge In Heb. 9. p. 309. It 's called the second Vail 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 Vail was a Type of Christs flesh for so the Apostle expounds it in these words Hebr. 10.20 Through the Vail that is to say his flesh 1. This Vail 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 Vail there was an Enterance into the most holy place so by the flesh of Christ there is an Enterance into Heaven 3. This Vail was made of fine Linnen and this was a Type of the pure Righteousness of Christ Revel 19.8 with which the Saints are clothed 4. This Linnen is said to be twined and that for strength which shewed the stedfastness of Christs Righteousness and that as apprehended by Faith 5. The colours were most precious blue purple and scarlet These colours shew forth blood and shew That in Christs flesh is that pure blood wherewith the Church is purged Revel 1.5 They shew also the Glory of Christ even in his flesh 6. This Vail was of curious workmanship And this with the fore-named 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 Vail 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 vertue hereof they are made ministring 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 dye 8. This Vail was hung on four Pillars of Shittim Wood covered with Gold and set in Sockets of Silver the Hooks to which the Vail 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 Christs Humane Nature with his Divine On Exod. 26 Ainsworth observes the Comparison between Christ and this Vail 1. The special use of this Vail 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
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
more in favour with God then we can hope to be But then what shall we need to look to any other besides Christ for as St. Ambrose saies well Who is dearer to the Father Quis charior Patri filio de quo ipse Pater dixit Hic est filius meus dilectus in quo mihi complacitum est In Rom. 1. then the Son of whom the Father himself saies This is my beloved Son in whom I am well pleased Who will make use of the mediation of any Courtier to the King when he hath the Kings dearest Son to intercede for him He is fully and richest furnished in his humane nature with all gifts by which he is fitted for the execution of his threefold Office what then should hinder but that we should fully rest upon his mediation upon his Kingly power to defend us against all enemies upon him as a Prophet to instruct us in all things needfull to be known believed and done to salvation upon him as a Priest by his death on the Cross to obtain pardon of sins reconciliation and peace with God and finally everlasting salvation and by vertue of his intercession at his Fathers right hand to speed in our prayers and to be accepted in our praises and thanksgivings and in all acts of Holinesse and Righteousnesse and Charity which in obedience to his command we endeavour to perform But further in this name Messiah or Christ it s implied as we have heard that he hath made us Kings and Priests and Prophets let us therefore walk as such let us carry our selves as Kings not giving way to our lusts but labouring to subdue them as Kings strive to subdue Rebels rising against them Mortifie saies the Apostle your members on the earth Col. 3 5 1 Pet. 2.5 Psal 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal 51.17 Let us behave our selves as Priests offering up spiritual Sacrifices the Sacrifice of Prayer the Sacrifice of Praise the Sacrifice of Almes the Sacrifice of our Bodies the Sacrifice of a broken and contrite Spirit What becomes Christians better being spiritual Priests then to offer up these spiritual Sacrifices daily finally let us do the workes of Prophets Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20 teaching and admonishing one another considering one another to provoke to love and good works exhorting one another daily comforting one another and in general Edifying one another in our most holy faith Finally As hath been said in this name Messiah or Christ it s implied that from him grace is conveyed unto every member of the Church rendring them able to serve and honour God and to be useful to others Let us therefore wanting grace in any kinde or measure seek to Christ for it and by an act of faith draw from his fulnesse grace for grace Having grace in any kind or degree let us be humble not arrogating any praise to our selves for it but giving the glory of it to Christ from whom we have received it and saying with the Psalmist Not to us Lord not to us Psal 115.1 but to thy name give the glory And finally having received from Christ whatsoever grace we have in whatsoever proportion it be let us employ it to the advantage of Christs honour by using it to the benefit of others for there is reason that what we receive from Christ we should use it to his honour from whom we have received it and answer his expectation in the use of it now what his expectation is 1 Cor. 12.7 the Apostle tells us saying That the manifestation of the Spirit is given to every one to profit withall And thus using the grace which is given us we shall provide for the honour of Christ while we shall give them occasion to blesse Christ that hath given such gifts unto men And now shall Christ say to us at that great day Matth. 25. Well done good and faithful servant PARALLELS LIB II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types by which he was fore-shadowed in the Old Testament I shall now in this Book present you with the Parallels between him and those other Resemblances by which he is set forth in the Old or in the New Testament And in laying them down I shall not stand upon any accurate Division but onely observe the Alphabetical Order Christ compared with Bread and Wine Thus doth our Saviour set forth himself and that in regard of his flesh and blood for so he says plainly I am the Bread of Life and then he adds John 6.35 48 The Bread that I will give is my flesh John 6.51 which I will give for the Life of the World And therefore in the first Institution of the blessed Eucharist Our blessed Saviour took Bread Matth. 26.26 and said of it This is my Body Not that it was properly his Body for there is a vast difference between them nor that it was by Transubstantiation changed into his Body for even when it comes to the act of eating it remains still Bread but the word is is as much as it signifies And so Tertullian expounds the words Christ says he taking Bread Christus acceptum panem distributum Discipulis suis corpus suum illum fecit dicendo Hoc est corpus meum i. e. figura corporis mei Contr. Marc. l. 4. Haec oblatio figura est corporis sanguinis Christi De Sacra l. 4. c. 5. Non dubitavit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Tom. 6. contr Adimant c. 12. and distributing it to his Disciples made it his Body saying his is my Body that is a figure of my Body And so Saint Ambrose This Oblation says he is a figure of the Body and Blood of Christ And so Saint Austin The Lord did not doubt to say This is my Body when he gave the sign of his Body And this was in regard of the excellent harmony between the Body of Christ and Bread between the Blood of Christ and Wine which ye may see in sundry Particulars I. In some common Things As 1. Bread and Wine are necessary things there is no living without them we are taught to pray for Bread as the staff of our lives All Bread and no Drink or all Drink and no Bread were either of them unkindly Hear we what the Psalmist says Wine to cheer the heart of man Psalm 104.15 and Bread to strengthen mans heart All the Wealth of the World would do a man small pleasure if he were debarred of the use of either or both of these So the Body and Blood of Christ are of absolute necessity to a Christian there is no possibility of living eternally without these It is most true that our Saviour says If any man eats of this Bread Iohn 6.51 he shall live for ever and it 's no less true of drinking
man nor cast him into prison for it his freind 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 coldnesse from the body and heates and warmes it so the blood of Christ drunk by faith is a notable mean to take away the coldnesse 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 dye 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 saies 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 sparke of ingenuity how can it be but that we shall thus argue If God if Christ hath shewed such fervent love to me as to think nothing no not his onely begotten Son too good to give to us and for us what can I do lesse 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 stirre us up to fervency of love unto God and to Christ And so for love to our brethren If God saies 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 Christs shedding of his blood for us is as hath been said a singular fruit and evidence of Christs love unto us and now we hear what the Apostle saies 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 Gods commandments readily performing all duties which God requires of us 5. Wine makes men bold and couragious In praelia trudit in ermes Horat. The Poet will tell us that it will thrust a man into the war even naked and without armes 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 attonement for us having thereby fully satisfied his infinit Justice infinitely offended by our sins and how shall not the sense of Christs love to us in shedding his blood for us make us bold to confesse his name before men choosing rather to expose our selves to any hardship to the extreamest torments that the malice of men or divels can inflict upon us then through cowardice and faintheartednesse 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 then 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 soules to nourish us unto everlasting life what nourishment is comparable to this how then shall this love be parallel'd 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 soules he did voluntarily submit him to be so humbled to be incarnate to be despised yea to dye and that such a death so painful so shameful so accursed and that for us rebells 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 bredth such as Zophar the Naamathite speaks of speaking of the knowledge of God higher then heaven deeper then hell Job 11.8.9 longer then the earth broader then 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 shal 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 hungring 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 saies he are they that hunger and thirst after righteousnesse for they shall be satisfied We shall not need many words to perswade 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 perswade 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 saies Joh. 6.49 50 Your Fathers did eat Manna in the Wildernesse and are dead but this is the bread which came down from heaven that a man may eat thereof and not dye yea he adds he that eats of this bread Vers 51. shall live for ever Oh therefore receive this food and feed
first hand we through him 1 John 2.20 We have an Vnction says the Apostle from the holy one as the holy oyl was powred upon the head of Aaron Psal 133.2 and from the head it came down to his beard and to the skirts of his garments God Joh. 3.34 Eph. 4.7 saies the holy Baptist hath not given him the Spirit by measure but to us saies St. Paul grace is given according to the measure of the gift of Christ that is in such measure and proportion as it pleased Christ to bestow it upon us Hear St. Ambrose descanting on that Prophesy Joel 2 28. to this purpose He said not I will powr out my Spirit but of my Spirit for we cannot receive the fulnesse of the Holy Ghost Non spiritum dixit sed de spiritu nos enim accipere non possumus plenitudinem S. Spiritus sed tantum accipimus quantum de suo arbiter nostri pro sua voluntate diviserit Supra nos ergo effusum est de Spiritu at supra Christum cum in forma esset hominis manebat Spiritus To. 2. de S. Sancto ad Gratiam l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. habuit caro S. Sanctum non partem donorum sicut nos cum uni sapientia alteri scientia datur sed omnia habuit dona In nobis dividuntur dona in Christo autem carne omnia dona fuere Tom. 6. serm de S. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille plenitudinem accepit nos de plenitudine Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non habet ipse donum participabile sed est ipse sons radix donorum omnium non in seipso continens bonorum divitias sed in universos diffundens quibus diffusis plenus permanet nec ex eo quod aliis suppeditat minuitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quod autem ego fero participabile est ab alio enim id accepi exigua pars totius est quasi gutta parva ad immensam abyssum infinitum pelagus comparata In Joan. Evang. hom 13. but we receive so much as God divides to us There is therefore powred on us of the Spirit but upon Christ being in the form of man the Holy Ghost abode And so St. Chrisostom The Humane Nature of Christ had the Holy Ghost not a part of his gifts as we have when to one wisdome is given and to another knowledge In us therefore the gifts of the Holy Ghost are divided but all were in Christ all perfections meeting together in him as lines from the Circumference in the Center And afterwards in the same place alluding to Joh. 1.16 He saies the Father that is Christ received the fulnesse but we of his fulnesse Hear him again elsewhere noting this difference between Christ and Christians He that is Christ hath not the gift by participation but He is the Fountain and Root of all gifts not keeping in himself the riches of good things but powring them out upon all which being powred out he still remaines full and is not diminished by that which he gives to all others Thus it is with Christ But how is it with others This he shews speaking in his own person But what I have is by participation for I have Received it of another saies he and it s a small part of the whole and as it were a small drop in comparison of an unmeasurable depth and a boundless Sea And what he speaks of himself is true of all Christians and to this Confession the best of us may justly subscribe 5. The Angels ministered unto Christ and they minister unto us but here is also a vast difference for they ministred to him as to their Lord even to the Lord of Angels To us as to their fellow-servants for so the Angel confessed to Saint John Rev. 19.10 and 22.9 I am thy fellow-servant and of thy Brethren that have the Testimony of Jesus and of them that keep the sayings of this Book And that by the appointment of our common Lord and as a fruit of that Union that intercedes between Christ and us as between the Head and the Members 6. Christ must suffer before he comes to Glory and so must we but here also is a vast difference as Saint Austin observes We are not therefore equal with Christ Non propterea Christo pares sumus si pro illo usque ad sanguinem Martyrium duxerimus potestatem ille habuit ponendi animam iterum sumendi eam nos nec quantum volumus vivimus morimur et si nolimus Ille moriens in se occidit mortem nos ejus morte liberamur à morte Postremo et si frates pro fratribus moriantur tamen in fraternorum peccatorum remissionem nullius sanguis Martyris funditur quod fecit ille pro nobis In Joan. Tract 84. if we shed our blood for him He had power to lay down his Life and to take it up again We neither live as long as we would we dy though we would not He by his Death destroyed Death We by his Death are freed from Death Lastly though Brethren dye for Brethren yet never any Martyrs blood was shed for the Remission of their Brethrens sins as Christ did for us Saint Paul disavows it for his own particular Was Paul says he crucified for you 1 Cor. 1.13 q. d. At no hand I abhor the thought of it Indeed sometimes he mentions his sufferings for the Body of Christ Col. 1 24 that is the Church but he meant not as if he suffered for the expiation of the sins of the Church but for the edification of the Church as he says The things that have happened to me Phil. 1.12 14 have faln out to the furtherance of the Gospel Many of the Brethren waxing confident by my bonds are much more bold to speak the Word without fear according to that known saying Sanguis Martyrum semen Ecclesiae The blood of the Martyrs is the seed of the Church and that of Tertullian This Sect says he Non deficiet haec Secta quam tunc magis aedificari scias cum caedi videtur De Persec ad Scapul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vides quo plures sunt qui suppliciis afficiunt tanto majorem numerum esse aliorum sc Christianorum Ep. ad Diognet speaking of Christians shall not fail which know that it 's then more built up when it seems to be cut down And that finally of Justin Martyr Seest thou not that by how much the number is increased of them that inflict torments by so much the more the number of Christians is increased 7. Christ rose and we shall rise but with a great dissimilitude Christ rose the third day and saw no corruption but according to the profession of Martha concerning her brother Lazarus we shall rise again at the last day Joh. 11.24 and in the mean time we see
other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried about an act proper to the Wind to carry and hurry such a Vessel about And so the comparison stands thus As a light and empty Vessel on the Sea not well ballass'd is in danger by any Wind arising and making the Sea tempestuous to be toss'd to and fro and to be driven about and so in danger of wrack and perishing So weak and ungrounded Christians lie open to every unsound Doctrine though never so absurd to be carried about with it and to give credit to it and so shall be in danger of ruine and perishing if God be not the more merciful And this is noted by the Apostle where he tells of silly women laden with sins 2 Tim. 3.6 7 led about with divers lusts ever learning and never able to come to the knowledg of the Truth and these he says are led captive by them that creep into houses that is by Seducers And this we finde to be so by lamentable experience of all Times and these in particular nor is this to be wondered at for both ungrounded Christians want that by which they should be fenced against false Teachers namely Knowledg and sound Judgment and Seducers are furnish'd with means to seduce having as the Apostle says in the fore-named place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleight and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunning craftiness Eph. 4.14 namely to make the Errors plausible which they would broach and to turn and winde Scripture to their own purposes and by these means they lie in wait to deceive putting forth themselves to propagate their Heresies for the infecting of others and finally such ungrounded Christians are they whom Seducers choose to work upon them Eccles hist l. 1. c. 19. And so Arianism wrought it self first into esteem by Constantia the Widow of Licinius the Sister of Constantine being set upon and corrupted by an Arian Priest as Socrates testifies How stands it us then in hand to the end that we be not removed from our stedfastness not still to continue Children but to grow up in all things c. Eph. 4 15 Finally it 's easie to observe that Saint Paul in the forenamed place doth bring in this as that which is expected at our hands in regard of the gracious provision that Christ hath made for his Church for having told us of the provision it self Verse 17 1◠of the ends at which Christ aymed in it and how long this was to last Verse 13 14 15 and to be useful to the Church at last he adds That we henceforth be no more Children but grow up c. And indeed what is more agreeable to Reason then that our blessed Saviour having setled a Ministry in the Church and we having for any space of time lived under it we should cease to be as Children and grow to be Men It was the encouragement of the Heathen Orator to his Son Marcus It becomes thee Te Marce fili annum jam audientem Cratippum idque Athenis abundare oportet praeceptis Philosophiae Offic. l. 1. O Son Marcus having heard Cratippus a whole year and that at Athens to abound in the Precepts of Philosophy But we have lived not one year but many years and some of us scores of years under the Teaching not of a Cratippus an Heathen Philosopher but of Christ not at Athens but in the Church what a shame then will it be to us and how ill shall we answer Christs expectation in his care for us if we shall still remain Novices and not grow men in understanding CHAP. VI. Christ and the Head IN this Comparison Christ is to be considered not as God alone nor as Man alone but as God and Man in one Person for this is a Branch of the Glory of Christ exprest in the phrase of his sitting at his Fathers right hand but that agrees to Christ in regard of both his Natures We see also that the Apostle calls Christ the Head of his Body Col. 1.18 the Church as he had before affirmed him to be the Image of the invisible God Col. 1.15 but this latter agrees to Christ in respect of both finally whereas there are many properties of an Head they are not all to be found in Christ as he is God alone nor as he is Man alone but some of them agree to him as he is Man others of them as he is God As for example That he be the Head of the Church it 's necessary that he have conformity of Nature with the Church as the Head of the natural Body hath with the Body but this is not to be found in Christ as he is God for so there is an infinite disproportion between Christ and the Church as between Spirit and Flesh between Heaven and Earth but if we look at Christ as Man so we shall finde this conformity of Nature for Hebr. 2.14 because the Children says Saint Paul were partakers of flesh and blood He also took part of the same On the other side to the end that Christ be the Head of the Church it 's necessary that he be the Author of spiritual and heavenly Life to the Church and all the Members of it as the Head is the Fountain of natural Life to all the Members of the natural Body but Christ as Man alone could not be so Christ-Man is so but not as Man It 's manifest therefore That it agrees to Christ as God and Man to be the Head of the Church Nor will it be of any force to the contrary if any shall object That this or that property of an Head namely conformity of Nature with the Members agrees not to Christ as God therefore Christ as God cannot be the Head of the Church or This or that property of an Head namely to give an influence of spiritual Life to all his Members cannot agree to Christ as Man therefore Christ as Man cannot be the Head of the Church for to this end That Christ should be the Head of the Church in both Natures it 's not necessary that all the properties of an Head should discover themselves in either Nature severally it suffices that they are all to be found in the whole Person some in respect of one Nature some in respect of the other And Christ is frequently called the Head of the Church Eph. 1.22 And hath given him namely Christ to be the Head over all things to the Church And again Grow up into him in all things 4.15 who is the Head even Christ And again 5.23 The Husband is the Head of his Wife as Christ is the Head of his Church 1. Cor. 11.3 Colos 1.18 2.19 And again I would have you to know That the Head of every man is Christ And again He is the Head of his Body the Church And again Not holding the Head whereby he understands Christ as appears by that which follows And the