Christ and the Church: or Parallels, in three books.: In the first ye have the harmony between Christ and the foregoing types, by which he was fore-shadowed in the Old Testament, both persons and things. In the second the agreement between Christ and other things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the agreement between the Church and the types, by which it was foreshadowed in the Old Testament; and other resemblances, by which it is set forth in the holy Scriptures. By Henry Vertue, M.A. rector of Alhallows Hony-lane.

CHAP. IV. Christ and a Foundation.

THe Scriptures both of the Old and New Testa∣ment speak of Christ, as a Foundation: hear the Prophet, bringing in God, saying, Behold, I lay in Sion,* 1.1 for a Foundation, a stone, &c. a sure Foundation.

And this is by St. Peter applyed unto our blessed Savi∣our. And St. Paul saies expressly,* 1.2 * 1.3 Other Foundation can no man lay, then that which is laid, even Jesus Christ: where the Apostle affirmes Christ to be the Foundati∣on; yea and the onely Foundation. And he is thus the Foundation in two respects. 1. He is the Founda∣tion 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 Sal∣vation, 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 Founda∣tion: so sayes the Prophet, Thus saith the Lord God,* 1.4 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,* 1.5 who was verily foreordained before the Foundation of the world. 2. In that he did in the ful∣nesse of time, actually send Christ into the world to become man, and so to suffer Death for our Redemp∣tion. 2. He is the Foundation of Faith or Doctrine; and this is to be understood by a Metonymie of the sub∣ject for the adjunct, Christ being put for the Doctrine of Christ, that is, the fundamental Doctrine of Christ, which consists not of those Theological Conclusions, needful to Divines for their peculiar Profession,* 1.6 but of those Catholick Articles, which concern the Catho∣lick Faith, needful to be known and believed of all to salvation, the ignorance of which is damnable, and the obstinate and pertinatious denyal of which makes an Heretick, as Paraeus speaks learnedly: which Fun∣damental Doctrine is the intire and incorrupt Do∣ctrine of the Law and the Creed, contained in the Writings of the Prophets and Apostles. And this

Foundation Moses and the Prophets began to lay in the old Testament, and the Apostles did perfect it in the new Testament by their Preaching and Writings. In which respect the Church is said to be built upon the Foundation of the Prophets and Apostles.* 1.7

And both waies the comparison holds well between Christ and a Foundation: namely, in regard of the use of a Foundation, which is to uphold the Building, making it to stand firm, and to keep it from ruine, so the house built upon the Rock stands firm against all opposition:* 1.8 Let the rain descend, the stoods come, and the winds blow, yet the house stands and is secured from falling. Of such use is our blessed Saviour, and that in both respects.

1. As a Foundation of Salvation, Christ sustaines the whole Church, by the merit of his Death and Passion, by the power of his Divinity, and the effica∣cy of his Intercession and Spirit; he Justifies, Sancti∣fies, and preserves it, making it able to hold out against the gates of Hell:* 1.9 so that it shall be as Mount Sion, which cannot be removed, but abideth for ever. Not all oppo∣sition of enemies shall hinder the Salvation of the Church. I give my sheep, saies our Saviour, eternal life,* 1.10 and none shall be able to take them out of my hand.

2. As a Foundation of Faith or of Doctrine, all superstructures so farre forth hold good, as they hold correspondence with the Fundamental Doctrine of Christ: but if any Doctrine cross and thwart the Do∣ctrine of Christ taught by the Prophets and Apostles, it presently falls to the ground,* 1.11 as Dagon before the Ark, And in this respect St. John, having given that ad∣vise,* 1.12 Believe not every spirit, but try the spirits, whether they be of God, or no, brings in the Doctrine of Christ, as the rule of tryal,* 1.13 saying, Every spirit, that confes∣ses that Jesus Christ is come in the flesh, is of God, and every

spirit that confesses not that Jesus Christ is come in the flesh,* 1.14 is not of God: and this is that spirit of Antichrist, &c.

But yet,* 1.15 because no things are so like one to ano∣ther, but that there is some dissimilitude between them, know we therefore, that (though Christ resembles a Foundation in regard of the main use of it, yet) Christ differs also from an ordinary Foundation, and namely in this, that the Foundation of an earthly building is lowest, but Christ, the Foundation of the Church, is on high and above it. St. Austin takes notice of this difference and gives the reason of it. He moves the question.

How is Christ both the Foundation and the Head:* 1.16 seeing the Foundation uses to be below, and the Head above? To this he answers. Therefore the Founda∣tion of a house uses to be below, because by the weight of it, it is carried downwards, and except it hath something to bear it up, it falls down, because it wholly verges towards the earth: for things that tend downwards, the Foundation is laid below. But the Church of God, being here below, tends to Heaven, and therefore there is our Foundation laid.

Hence we may learn many things.

1. See the sad condition of them, that do ground their hopes for salvation, on any other besides Christ, ei∣ther on themselves or on any other, on their own merits or the supererogatory works or sufferings of others; we see that Christ onely is the Foundation of Salvati∣on: how do they therefore at once dishonour the Lord Jesus Christ, and prejudice themselves that shall

build their hopes of happinesse upon any with neglect of him? they deprive him (as much as in them lyes) of the honour of being the onely foundation of the Church: and their hopes for Salvation must needs be as the house built upon the sand: no sooner the rain de∣scends,* 1.17 the floods come, and the wind blowes, but instantly that house falls: So these may haply, for the present bear up well, but let Satan be set loose upon them, and set upon them with his temptations, instantly their hopes will vanish and come to nothing.

2. See the horrid blasphemy of the Church of Rome, making Saint Peter, and in his right, the Pope, the Foundation of the Church: whereas we are taught in the Scriptures, that Christ is the onely Foun∣dation, that is, or can be laid: how then St. Peter, and consequently the Pope? for these are directly contrary each to other: Again, the Church of the old and new Testament is but one Church, and so can have but one and the same Foundation: but St. Peter cannot in rea∣son be said to be the Foundation of the Church of the old Testament, therefore neither of the new: And if St Peter be the Foundation of the whole Church, then of himself, which is most absurd: he is a part of the building, therefore not the Foundati∣on of the whole. Lastly, the Foundation of the Church must be perpetual, not failing, else how shall the Church stand? but St. Peter is not so, he is dead al∣most 1600 years since. They say, he is perpetuall in his Successors: but, 1. This is absurd, for they say, be∣cause its sayd to thee,* 1.18 and Thou, therefore it cannot in∣clude all the Apostles, but St. Peter onely, and yet shall these singular particles include so many Popes: 2. Its false: for Saint Peter, as an Apostle, had no Successors; the Pope of Rome succeeds not Saint Peter in his Apostleship: the Apostles had

immediate Calling, as Saint Paul says of himself, Paul an Apostle, not, &c. and universal Commission; Go,* 1.19 teach all Nations, says our Saviour. No Pope of Rome is so: And, as Saint Peter was a Minister of the Gospel, we all equally succeed all the Apostles. And it's cer∣tain, That the Foundation of the Church is such, as against which there can be no prevailing; but the Popes have been prevailed against, over-run with hor∣rid sins: some of them giving their Souls and Bodies to the Devil for the obtaining to the Popedom, as their own Historians record it of Silvester the second, and o∣thers. But I forbear to rake in that puddle any fur∣ther. They say, That our Saviour gave to Peter the Honor to be the Foundation, while he said to him, Thou art Peter, and upon this Rock I will build my Church:* 1.20 But indeed no such thing appears in those words; for our Saviour said not,* 1.21 Thou art the Rock, but, Thou art Peter: nor said he, Upon thee, or upon this Peter; but, Ʋpon this Rock, in reference to Christ himself, or to the Confes∣sion made by Peter concerning Christ: And so the Fa∣thers do generally expound it. Hear Saint Austin:

He said not, Thou art the Rock, but Thou art Peter;* 1.22 but the Rock is Christ. And so Saint Jerom: 'He gave to Simon the name of Peter, because he believed in Christ the Rock. And so Saint Chrysostom: Ʋpon this Rock, that is, upon this Faith and Confession.

And though sometimes the Prophets and Apostles are said to be the Foundation, yet it is but with respect to the Fundamental Doctrine of Christ, which they delivered in their Preaching and

Writings. And in this sense Saint Peter is sometimes by the Faithers said to be a Foundation: and we deny it not; but it was no more then belonged to the o∣ther Apostles, as Saint Cyprian says plainly:* 1.23

This certainly were the other Apostles that Peter was.

He adds indeed,

The Primacy was gi∣ven to Peter;* 1.24 but he speaks onely, de primatu ordinis, non gradus, of the Primacy of Order, not of Degree.

3. In that Christ is the onely Foundation of the Church, hence we learn, That the Fathers before Christ were also built upon the same Foundation to∣gether with us;* 1.25 in that they were saved by the Grace of our Lord Jesus Christ, even as we. Christ was then preached unto them, and believed on by them. So says our Saviour,* 1.26 Abraham saw my day, and was glad. And again, Moses wrote of me. So says Saint Peter, To him bear all the Prophets witness, &c. yea, He it is, that was the Marrow and Substance of all the Rites of the Ceremonial Law; they pointed at him, and he was figured by them:* 1.27 so says the Apostle; They did all eat of the same spiritual meat, and did all drink of the same spiritual Rock that followed them, and that Rock was Christ: and therefore when Christ came, they ceased. The difference between them and us is onely in the different manner of Administration;* 1.28 as we have heard before. The Enemies then of Christian Religion have no cause to object Novelty to it: nor shall the Jews need to be shy of receiving Christian Religion con∣cerning Salvation by Christ crucified, for fear of lea∣ving the Religion of their Forefathers: for their Re∣ligion was the same with ours now; As Saint Austin plainly affirms it:* 1.29

The thing it self (says he) which is now called Chri∣stian

Religion, was among the An∣cients; nor was it wanting from the begining of Mankinde till Christ came in the flesh; whence the true Religion which then was, began to be called Christian.

4. Hence we may see (in all the variety of Opini∣ons that are in the World) who do, and who do not hold the Foundation. And (to say nothing of Ana∣baptists, Pelagians, and others) look we especially at the Controversie between us and the Church of Rome, whether of us hold the Foundation: they say, they do; we say, we do. But it will be fully cleared by the point in hand. The Doctrine of Christ is the onely Foundation; whethersoever therefore of us hold this Doctrine sincere and incorrupt, they may truly be said to hold the Foundation. Now, as for the Papists, it is sure, That they hold it not: for, howsoever, in word, they profess the Creed and the Decalogue, yet, in deed, they overthrow both. In Particulars it were easie to be infinite. They main∣tain the Worship of Images against the direct letter of the Decalogue; they make some sins venial in their own nature, without respect to the Mercy of God, and the Merits of Christ: They brag of their own Merits, Perfection and Satisfactions: They deny Christs sole Oblation, while they offer him up dayly in the Mass: They worship the Pope as God, and An∣tichrist for Christ: They subject the Word of God to the Power of the Pope. In a word, They so de∣prave the Worship of God, and the Religion of Christ, that, if the Apostles should return again to the Earth, they would finde little among them, but meer illusions; and, for Christianity, Paganism, covered over with the name of Christianity. And all this may

with much ease be made plain, by comparing the Te∣nets of the Councel of Trent with the several Branches of the Fundamental Doctrine of Christ, recorded by the Prophets and Apostles in their several Writings. But I forbear. As for us Protestants, it's also mani∣fest, That, through the Mercy of God, we have kept, and do keep the Foundation, the pure Voyce of the Law, and the incorrupt Doctrine of the Gospel con∣cerning Christ, Grace, and Faith, and the Worship of God according to the Scriptures. It's true, that there is among us a grievous Rent: some are called Cal∣vinists, some Lutherans; and (even on both sides) some (giving way to immoderate heat, not becoming Bre∣thren) have not spared to cast Criminations and Asper∣sions each on other, as if, on the one or other side, the Foundation had been left and forsaken, and as if the Questions agitated between us were Fundamental. But the truth is (as some more moderate Divines, and among the rest Paraeus, have made it plain) That, howsoever we differ one from another in some of those Articles which he calls Theological Conclusions, the sound and entire knowledg of which is necessary for Divines; yet, in the Catholique Articles, there is full Agreement between the Divines on both sides, and that herein we all hold together against the Romish Doctors. Take we the very words of Paraeus: for, having distinguish'd the Articles of Religion into Catholique and Theological (as also did Dr. Ʋsher, that Learned and Reverend Primate of Armagh, in a Sermon before the King, of the Universality of the Church, and the Unity of the Faith professed there∣in) he adds these words:

In both kindes the Protestants are far sepa∣rated from the Papists,* 1.30 consenting yet among themselves in the Ca∣tholique

Articles; onely in the Theological Conclusions there are yet some Dissentions, which had they not published to the common people, rather ambitiously, then wisely, we had never faln into such an unhappy Schism.

So that it's manifest, both that we have just cause to break off from Communi∣on with the Church of Rome, because they have bro∣ken off from the Foundation, and therefore that no Peace can upon safe terms be had with Rome, so long as they do with so much obstinacy retain their devilish Doctrines so contrary to the Foundation: And also on the other side, That we, who are Protestants, shall do well to lay aside heat on both sides, and to agree together, considering, that in Fundamentals we agree, and our Differences are not greater then we see them to be. It's the minde of that learned and moderate Paraeus:* 1.31

About The∣ological Conclusions to teer the Church in pieces, savors not of Christian Charity, but of Antichri∣stian Pride.

5. Let us labor for the knowledg of the Doctrine of Christ; for this is the Foundation of Religion: wanting this knowledg, we shall be, as a man that builds upon the Sand, without a Foundation; and so our Building will be tottering, and subject to ruine. This is the Touchstone for the Tryal of all other Do∣ctrines: without the knowledg of this Doctrine, how shall we make Tryal of other Doctrines? and with∣out such Tryal made, we shall be in danger to be cheated by every Heretick and false Teacher, even to be cheated of our precious Souls, then which what

danger is or can be greater? yea, This is Life Eternal (says our Saviour) to know thee,* 1.32 and Jesus Christ. See Saint Paul's valuation of this Knowledg: I count all things but loss for the excellent Knowledg of Christ Jesus my Lord:* 1.33 Upon which place Zanchy brings in Saint Ambrose, affirming,

That the know∣ledg of the Incarnation,* 1.34 Passion, and Resurrection of Christ, is the Perfection of Life, and the Trea∣sury of Wisdom.

What things therefore soever they are, whereof we remain ignorant, let us strive to be more and more acquainted with Christ, and to him let us refer the knowledg of all other things, and let the knowledg of Christ season all the rest: Knowledg of other things, without the knowledg of Christ, is but Heathenish: This is the knowledg which is fit for a Christian. Let not therefore the knowledg of other things shut out this; but so spend time for the gaining of that knowledg, which concerns us in our particu∣lar Callings, or that, in which we take special delight, as the knowledg of Physick, Law, Musick, Mathe∣maticks, &c. that we reserve time, and that in a good proportion, for the study of Christ. Read other Books,* 1.35 but above all, Search the Scriptures, for (says our Saviour) they testifie of me: and this was the care of that pious Eunuch,* 1.36 who, being in his Charet, in his return from Jerusalem to Ethiopia, gave himself to the reading of the Scriptures.

6. Let us, for the Doctrine of Christ, contend with any, that dissent from us; for this is the Fundamental Doctrine, therefore the Difference is Fundamental: but, while others agree with us in this, let us keep discord from us, though they differ in Judgment from us in other things: for this Doctrine of Christ is

the onely Foundation, and therefore the Differences in other things will not be Fundamental.

1. I say, contend for this, it deserves our contenti∣on, it's a business of great moment,* 1.37 Fight together for the common Faith; we cannot be too eager: He cannot be saved that is ignorant of this Doctrine, nor can he be other then an Heretick that obstinately denies it: If any deny Christ to be God or to be Man, or to be God and Man in one Person, or to be the onely Saviour of the World, or to be the Messiah foretold by the Prophets, or to be the onely King, Priest, and Prophet of the Church; or to be conceived of the Holy Ghost, and born of the Virgin Mary, &c. He is an Antichrist, and to be withstood, and held accursed; yea, though he be an Angel: If we (says Saint Paul) or an Angel from Heaven, preach any other Gospel unto you,* 1.38 then that which ye have received, let him be accursed.* 1.39 He repeats it: As I said before, so say I now again, If any man preach unto you any other Gospel, then that which ye have recei∣ved, let him be accursed. And so Saint John: Who is a Lyar, but he that denies that Jesus is the Christ?* 1.40 He is an Antichrist, who denies the Father and the Son. Hear him again: If there come any other,* 1.41 and bring not this Doctrine, receive him not into your House, nei∣ther bid him, God speed. The ancient Fathers, there∣fore, are hereby to be justified in their heat against Arians, Eunomians, Ebionites, Marcionites, Nestorians, Maniches, &c. as (among the rest) Polycarpus in his heat against Marcion, who (when Marcion,* 1.42 meeting him, called to him, saying, Know us) answered him tartly, I know, that thou art the first-born of Satan: Which was agreeable to that which is reported of Saint John, who, meeting Cerinthus in a Bath, would stay no longer, lest the Bath should fall upon them. And hereby we are in like manner to justifie the

zeal of our Forefathers engaging themselves in that Quarrel against the Papists so far, that against Transubstantiation, &c. they have contended even to the death, not counting their own lives dear in comparison of those Fundamental Truths concern∣ing Christ, which have been overthrown, while those abominable Errors have been maintained. Long may we tread in the steps of our Fore∣fathers, and imitate their zeal, never giving way to any more moderate Opinion of such Errors, as wrench this Foundation. Long may we (enjoy∣ing the Peace of the Gospel) believe, profess, preach, and write (as we have means and opportu∣nity) against such Fundamental Errors; and strive we for such strength of resolution, as that we may willingly expose our selves to any hardship, yea, to the most cruel death, rather then to give entertainment to any such Errors, as are against this Foundation.

2. I say, If we agree in this Foundation, though there be dissent in other things, let us keep the Unity of the Spirit in the Bond of Peace: We are Brethren, and hope to be saved, all of us, by the same Grace of the same Lord Jesus Christ, why should we fall out one with another? The exces∣sive heat of Contention about Questions, that is between the Calvinists and Lutherans, is as great a Prejudice to our Cause, and as great an Advan∣tage to the common Enemy, as can be given. Let us then leave off such virulency, and not suffer our Hearts any longer to be divided for such Differences among us; but, holding the Founda∣tion, let us give the right hand of Fellowship each to other, and embrace one another as Bre∣thren.

7. Let us be highly thankful to God for the Re∣velation of the Doctrine of Christ: for this, as we have heard, is the main Fundamental Doctrine of absolute necessity to be known and believed to Sal∣vation: how miserable should we have been without it: but now our happinesse is great by means hereof; therefore we have the greater and juster cause to be thankful to God, for he hath, in this regard pre∣ferred us before many Great and Potent Nations, to which yet God hath given abundance of earthly blessings: but we have cause to count them all dung and drosse in comparison of this excellent knowledge of Christ, the means of which we enjoy. Let us not fail to be thankful for this grace, and let it be our care to walk worthy of, and bring forth fruits answerable to it, least it happen to us, as our Savi∣our threatned against the Jewes,* 1.43 That the Kingdome of God be taken away from us, and, as against Caper∣naum, that we be cast down to hell,* 1.44 as we have been lifted up to heaven.

8. Lastly, Christ being the onely Foundation of Salvation, let us trust in him, and build our hopes for Salvation upon him alone. Trust in any other, whether our selves or any man, is to make flesh our arm,* 1.45 and they that do so, are accursed. Trusting in Christ we cannot miscarry: nor shall our trust deceive us, being built upon such a sure Foundation, against which no opposition can prevail.

Notes

• * 1.1

  Isa. 28.16.
• * 1.2

  1 Pet. 2.6
• * 1.3

  1 Cor. 3, 11
• * 1.4

  Isa. 28.16
• * 1.5

  1 Pet. 1.20
• * 1.6

  Irenic. p. 149
• * 1.7

  Eph. 2.20
• * 1.8

  Matth. 7.25
• * 1.9

  Matth. 16. Psal. 125.1.
• * 1.10

  Joh. 10.28.
• * 1.11

  2 Sam. 5.3, 4.
• * 1.12

  1 Joh. 4.1
• * 1.13

  Vers. 2.
• * 1.14

  Vers. 3.
• * 1.15

  Omne simile est etiam dissimile.
• * 1.16

  Quomodo Christus & funda∣mentum & caput est, cum fun∣damentum solet deorsum esse, ca∣put autem sursum? Resp. Ideo fundamentū domus deorsum poni∣tur, quia pondere suo deorsū ver∣sus fertur, & nisi sit, quod susti∣neat, tota cadit, quia tota ad ter∣rā vergit. Rebus ad ima tenden∣tibus, in imo ponitur funda∣mentum. Ecclesia autem Dei, in imo posita, tendit ad coelum: fundamentum ergo nostrum ibi positum est. Tom. 8. in Psal. 30.
• * 1.17

  Matth. 7.27.
• * 1.18

  Matth. 16.
• * 1.19

  Galat. 1.1 Matth. 28.19
• * 1.20

  Matth. 16.16
• * 1.21

  Non dixit, Tu es Petra, sed, Tu es Petrus: nec dixit, Super te, aut Super hunc Petrum, sed, Super hanc petram.
• * 1.22

  Non dixit, Tu es Petra, sed, Tu es Petrus, Petra autem Christus. Retract. l. 1. Simeoni, quia credebat in Chri∣stum petram, Petri nomen largi∣tus est. In loc.

  Super hanc petram, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, super hanc fi∣dem & confessionem. In loc.
• * 1.23

  Hoc utique erant & caeteri Apostoli, quod fuit Petrus. De Unit. Eccl.
• * 1.24

  Primatus Petro datur. Ib.
• * 1.25

  Acts 15.11
• * 1.26

  John 8.56 and 5.46 Acts 10.43
• * 1.27

  1 Cor. 10.3, 4
• * 1.28

  Lib. I. c. 23
• * 1.29

  Res ipsa, quae nunc dicitur Christiana Religio, erat & apud antiquos, nec defuit ab initio generis humani, quousque Chri∣stus veniret in carne, unde vera Religio, quae jam erat, coepit ap∣pellari Christiana. Retract. l. 1.
• * 1.30

  In utroque genere Evangelici omnes à Papist is sunt longissime separati, invicem autem in arti∣culis Catholicis conjuncti: in solis articulis Theologicis dis∣sensiones aliquae hactenus agi∣tantur, quae nisi, ambitiose ma∣gis, quàm consulto, plebeiorum auribus inculcatae fuissent, ad tam infalix Schisma res nun∣quam venisset. Irenic. p. 150.
• * 1.31

  De Theologicis conclusionibus lacerare velle Ecclesiā, nen Chri∣stianae charitatis, sed Antichri∣stiani est supercilii. Iren.
• * 1.32

  John 17.3
• * 1.33

  Phil. 3.8
• * 1.34

  Cognitio Incarnationis, Pas∣sionis & Resurrectionis Christi, perfectio est vitae, & thesaurus sapientiae. Ambr. apud Zanch. in loc.
• * 1.35

  John 5.39
• * 1.36

  Acts 8.30
• * 1.37

  Jude 3
• * 1.38

  Gal. 1.8,
• * 1.39

  Verse 9
• * 1.40

  1 John 2.22
• * 1.41

  2 John 10
• * 1.42

  Euseb. hist Eccl. l. 4. c. 14.
• * 1.43

  Matth. 21.43
• * 1.44

  Matth. 11.23
• * 1.45

  Jer. 17.5.