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. V. Christ and a grain of Mastardseed.

SAint Ambrose, handling the Parable of the grain of Mustardseed, doth directly apply it to Christ,

The Lord himself (saies he) is that grain of Mustardseed, he was sown in the garden, for in a garden he was taken, and buried; and in a gar∣den he grew, where also he rose again; and he became a tree, Cant. 2.3. As the apple-tree among the trees of the wood, so is my beloved among the Sons. Desire you to know Christ a grain, and sown? Hear what our Saviour saies: Except a corn of wheat fall into the ground, it remains alone, but if it dye, it brings forth much fruit, (Joh. 12.24.) But he is both a grain of wheat, because he strengthens mans heart, and a grain of Mustardseed, because he heates the heart of man. But if Christ be a grain of Mustardseed, how is he the least, and doth grow? (for so St. Mathew, in laying down the same parable, speaks of the Mustard-seed, which, saies he, is the least of all seeds, but when its grown, its the greatest among herbs, and becomes a tree, Matth. 13.32.) Would you know him to be the least? hear

the Prophet, He hath no form nor comelinesse, and when we shall see him, there is no beauty that we should desire him, (Isa. 53.2.) Would you know him the greatest? hear the Psalmist: Thou art fairer then the children of men, for he that had no form nor comelinesse, is made more excellent then the An∣gels, transcending the glory of the Prophets. He is therefore the least of all the seeds, because he came not in a Kingdome, nor in riches: but suddenly, as a tree, he sent out his branches that we might say, as the Spouse, I sate under his shadow with great de∣light. In whose branches the fowles of Heaven, that is, all the Saints, lodged.

But the word [Christ] hath another acception, namely, not alone, for Jesus our Redeemer, but also for Christ mystical, consisting of Christ the Head, and the whole number of Christians as the Body, and particular Christians, as members in particular: And so the word is used by the Apostle; where he saies, As the body is one, and hath many members, and all the mem∣bers of that one body, being many, are one body, so also is Christ. And so Christ is here put for the Church. And so that Parable may be applyed and holds good. The grain of Mustardseed is little of it self at the first, but in time it grows to be the greatest of herbs: so the Church was little at the first, but by degrees it growes great in number: at the first it was in the narrow bounds of a Family, in the Family of Adam, Seth, &c. of Noah, Sem, &c. of A∣braham, Isaac, Jacob: but afterwards it grew into a People, but here first it was in the narrow bounds of the Israeli••ish Nation: you onely, saies God, have I known of all the Families of the Earth: And ye shall be a peculiar treasure to me above all people: but at last it comes to be much enlarged, being dispersed over all

Nations; according to that Prophecy. Enlarge the place of thy Tent, and let them spread forth the curtains of thy habitation, spare not, lengthen thy cords, strengthen thy stakes; for thou shalt break forth, on thy right hand, and on thy left. And so we find it to be with the Church of the new Testament in Particular, we read their num∣ber to be an hundred and twenty; but what increase was there afterwards? we find three thousand added to them; and still God added to the Church daily such as should be saved. Afterwards we finde the number of them that believed to be about five thousand. And yet fur∣ther we read, that the number of Disciples was multi∣plied greatly in Jerusalem. But in processe of time we finde many more added to the Church, not onely in Jerusalem, but also in other places, as in Samaria: and afterwards a great number believed in Ph••nice, Cyprus and Antioch; And no lesse in following times, Churches being planted at Rome, Corinth, Galatia, E∣phesus, Philippi, &c. Thus is the resemblance good between a grain of Mustard-seed, and Christ Mystical, that is, the Church, the beginning small, the growth admirable.

But lastly, we finde the word, Christ, in another ac∣ception, where the Apostle saies to the Galatians, Of whom I travel in birth, till Christ be formed in you, scil. for the work of grace wrought in the hearts of men: So Luther opens this expression, while he saies.

Of this form of Christ he also speaks, Col. 3.10. Put on the new man, which is renewed in know∣ledge, after the image of him that cre∣ated him.

So Sebastianus Meyer. (as Marlorate cites him in his Ecclesi∣cal Exposition)

Christ, saies he, is formed in us by faith, and the Sa∣crament

of Regeneration, that ac∣cording to the form of his life, we should walk in love, and holy man∣ners,

Now this work of grace is not unlike, in this respect, to the grain of Mustard-seed: for, as that is at the first little, and by degrees ri∣ses up to greatnesse, so it is with grace: it is little at the first, but its of a growing nature, and by degrees a man makes a progresse to the measure of the stature of the ful∣nesse of Christ. So Faith in the Disciples was first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, little faith, but at length it came to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strength of faith: So in the Church there are children, young men, old men: And Christians are first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, babes, and in time prove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grown men. St. Paul himself was at the first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a childe, but after∣wards he became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a man.

Learn hence many things.

1. See the great love of Christ, who being of him∣self the great God, as the Apostle stiles him, stooped so low, by a voluntary dispensation, as to be like the Mustard-seed, the least of all: He, that was heir of all things, could with ease have commanded Riches, Ho∣nour, Kingdomes, but, behold, he made himself of no reputation, taking upon himself the form of a servant: The Lord of all came not to be ministred unto but to minister. He that was rich, became poor, and that for our good, even to make us rich. Wonder we at this grace of Christ.

2. This may arm us against the scandal of Christs outward meanenesse and poverty: its that, at which the Jewes stumble; this hinders them from believing in Christ, and resting upon him for salvation, they think it unreasonable to accept him for the Messiah, whom they knew to be so outwardly mean and poor in his Birth, in his Life, in his death: but farre be

it from us in this respect to reject or refuse him: was he outwardly mean? it was no more then was fore∣told of the Messiah by the Prophet: he had no forme, nor comelinesse, saies he, and when we shall see him, there is no beauty that we should desire him, he is despised and re∣jected of men, &c. was he so outwardly mean? it was for our advantage; He made himself poor, to make us rich; he subjected himself to abasement, to make us glorious: he becomes the Son of man, that we through him might be made the sons of God; He subjected himself to death, that we might live through him: And how were not it the height of ingratitude, to reject him for that outward meanenesse, to which he did voluntarily submit himself for our benefit? Fi∣nally, was he so outwardly mean, as man for a time? yet, as God, he was and is Infinitely and Eternal∣ly Great and Glorious, higher then the highest; and is now as man, highly exalted, set at his Fathers right hand, in the heavenly places, farre above all principalitie and power, and might, and dominion, and every name, that is named, not onely in this world, but also in that, which is to come. These things considered, how were it not against all reason to take such scandal at the external meanenesse, in which he lived on the earth, as in this respect to refuse him.

3. As he for our sakes so farre abased himself, as be∣ing in himself the greatest of all, to become the least, so let us, by way of thankful retribution, be content, to be abased, and to abase our selves for his honour: what are we in comparison of him? what is the great∣nesse of any of us in comparison of his? what abase∣ment therefore can befall us comparable to that which befell him? why should we then stick at any abase∣ment for him? the Lord for the servants made him∣selfe of no reputation, and shall the servants stand

so much upon their own honour and credit, as to be unwilling to be abased for their Lord? It was a pi∣ous resolution of St. Bernard.

If one of the two, saies he, be necessary, I had ra∣ther that men should murmur a∣gainst me, then against God. Its good for me, if He vouchsafes to make use of me, as a shield. I am willing to receive upon me the slan∣derous tongues of detractors, and the poysoned darts of evil speak∣ers, so that they may not reach un∣to God. I refuse not to become in∣glorious, so that men rush not a∣gainst the glory of God.

In like manner, let not us care, what men speak against us, what they are against us, let us not care, how we be dispara∣ged, nor what indignities we suffer, be it reproaches, slanders, imprisonment, banishment, cruel and shame∣ful deaths, so that God may not suffer in the point of his honour: rather for the sake of Christ let us suffer any or all of these, then for the avoiding of them to omit any duty, by which we may in our places honour God, or to do any thing, by which God may come to suffer in the point of his honour: To conclude, be we of the minde of Saint Paul, who passed not, what befell him, so Christ might be magnified in him by life or by death.

4. Let us not despise the day of small things. See how small the Church was in the first beginning of it, and yet to what it is come: fear not then, when we see the Church brought to the lowest ebb, and the numbers of the Church to be never so much decreased: and the glory and splendor of the Church never so much ob∣scured, God is yet able to raise her from her ruines, to

increase her numbers, and to restore her to her pristine glory, yea to make her more glorious then ever she was. Hear Gods undertakings in these kindes laid down by the Prophets. Rejoyce, O thou barren that bearest not, saies God, for thou shalt break forth on thy right hand and on thy left. And again, O thou afflicted, &c. behold I will lay thy stones with fair colours, and lay thy Foundations with Saphires, and I will make thy win∣dowes of Agates, and thy gates of Carbuncles, and all thy borders of pleasant Stones. And again. The Lord will comfort Sion, he will comfort all her waste places, he will make her wildernesse as Eden, and her deserts as the garden of the Lord. Having therefore such promises, let us not fear, how low soever we see the Church of God to be brought; for, what he hath promi∣sed to do, he will perform: for he is faithful, that hath promised. And, what He hath promised, he can performe: for his hand is not shortened, nor his power abated: what therefore He could do, that He can do; and seeing He could bring the Church to such Height, Numbers, and Glory, from such poor Beginnings, doubt not but He can do it a∣gain; the onely fear is, least our sins separate be∣tween God and us: let us then by unfeigned re∣pentance turn to God, from whom by sin we have departed, and then let us certainly expect the ac∣complishment of Gods promises concerning the re∣stauration of the Church.

5. Let it not trouble any man, that being a be∣ginner in Christianity, the work of Grace is weak in him: Remember that the grain of Mustard∣seed, before it comes to be the greatest of Herbs, was the least of all seeds: There is not the tal∣lest, nor the strongest among men, but he was

once a Childe: Even Goliah, that Monster of the Phi∣listims, who seemed to be a moving Rock, the sight of whom struck such terror into the Hearts of the Is∣raelites, was once in his Swathing bands: The pro∣foundest Scholar was once in his A B C. And the strongest Christian was once a Childe in Christianity: Rome is not built in a day. And fear not, lest, because thou art weak in Grace, Christ should in this respect disown and cast thee off: No, it's prophesied of him, That He should not break the bruised Reed, nor quench the smoking Flax: And this doth the Evangelist apply to Christ. No, Saint Paul is confident of this (and so be thou) That He that hath begun a good work in you, will perform it until the day of Jesus Christ. The tender Mother is careful of all her Children, but she is most tender over that Childe which she sees most weak and sickly.

6. Nor let us proudly overlook, nor insult over weak Christians, because we see them far behinde us, and they cannot keep pace with us. The grain of Mustardseed, that is the least of all Seeds, comes in time, growing to be the greatest of Herbs. So they, that are for the present weak, may prove, in time, emi∣nent Christians. It's a part of Humanity, being to travel with them that are weak and slow-paced, not therefore to forsake them, because they cannot keep pace with us, but to stay for them, and so to take them along with us. So let us exercise meekness and patience towards them whom we perceive to be infirm and weak; they cannot go so fast as we, stay for them with patience: They fall ever and anon, let us endea∣vor to restore them with the spirit of meekness. Remem∣ber what our Saviour says, The first shall be last, and the last shall be first: We that are before others, proudly despising or insulting over them that are weak, may

fall behinde others; and they, that are behinde us, may possibly out-strip us in time, walking humbly with God: for He gives Grace to the humble.

7. As it is with the grain of Mustardseed, being the least of Seeds, it doth grow the greatest among Herbs; so let us endeavor that it may be with us: Content not we our selves to be always weak, but strive we, growing, to become strong. So Saint Paul exhorts; Be not Children in understanding, but Men: And Saint Peter, Grow in Grace, and in the Knowledg of our Lord and Saviour Jesus Christ. This is a soveraign Antidote against Apostacy; and, as such, it's enjoyned by Saint Peter in the fore-named place: for, having said, Be∣ware, left, being led away with the error of the wicked, ye fall from your own stedfastness; he adds in the next Verse, Grow, &c. But, if we shall still remain Chil∣dren, weak in Knowledg, weak in Judgment, weak in Resolution, we shall be in danger (as the Apostle speaks) to be toss'd to and fro, and carried about with eve∣ry wind of Doctrine. The whole Expression is an Alle∣gory, or continued Metaphor: false Doctrine being compared to the Wind, we, remaining yet Children, to some light and empty Vessel on the Sea, not well ballass'd; and the Seduction it self, exprest in two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, toss'd to and fro, which comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Wave, as it's proper to the Waves to toss the Ship to and fro: the other word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 un∣grounded Christians lie open to every unsound Do∣ctrine,

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, 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 Sedu∣cers: And this we finde to be so, by lamentable expe∣rience of all Times, and these in particular: nor is this to be wondered at; for both ungrounded Christi∣ans want that, by which they should be fenced against false Teachers, namely, Knowledg and sound Judg∣ment; and Seducers are furnish'd with means to se∣duce, having (as the Apostle says in the fore-named place) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sleight, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cunning craftiness, 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: 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 conti∣nue Children, but to grow up in all things? &c. Final∣ly, it's easie to observe, that Saint Paul (in the fore∣named place) doth bring in this, as that which is ex∣pected at our hands, in regard of the gracious pro∣vision that Christ hath made for his Church: for, ha∣ving told us of the provision it self, of the ends at which Christ aymed in it, and how long this was to

last, 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 be∣comes thee, 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 Philoso∣pher, 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?

Notes

• Luk. 13.19
• Ipse Dominus granum est synapis. Seminatur in horto: in horto enim captus est & se∣pultus: in horto crevit, ubi etiam resurrexit: & arbor fa∣ctus est, Cant. 2.3. vis scire Christum granum & semi∣natum? Audi, Joan. 12.24. Est autem & granum triti∣ci, quia confirmat cor hominis & granum synapis, quia cor hominis accendit. Sed si gra∣num synapis Christus, quo∣modo minimus est & crescit? Vis scire minimum? Audi: Isa. 53.2. Vis scire maxi∣mum? Audi, Psal. 45.2. Ille enim, qui non habebat spe∣ciem aut decorem, excellen∣tior factus est Angelis, ultra omnem gloriam prophetarum. Semen est Christus minimum ex omnibus seminibus, quia non venit in regno, non in di∣vitiis. Subito autem, velut arbor sublimem suae verticem potestatis effudit, ut dicamus, Cant. 2.3. sub cujus fron∣dentibus ramis volucres coeli. i. e. Sancti omnes, requieve∣runt, To. 4. In Luc. l. 7.
• Psal. 45.2.
• Cant. 2.3
• 1 Cor. 12.12
• In familia.
• In pop. Israel. Am 3.2 Exod. 19.5 In. pop. Catho∣lico.
• Isa. 54.2, 3
• Act. 1.15 Act. 2.41. Vers. 47.
• Act. 4.4
• Act. 6.7
• Act. 8.6, 12
• Act. 11.19, 21
• Gal. 4.19
• De hac forma Christi loqui∣tur etiam, ad Colos. 3. Indu∣ite novum hominem, qui reno∣vatur ad agnitionem, secundum imaginem ejus, qui condidit illum. In loc.

  Formatur Christus in nobis per fidem & regenerationis Sa∣cramentum, ut juxta illius vi∣tae formam, dilectione & sanctis moribus versemur. In loc.
• Eph. 4.14
• 1 Joh. 2.13, 14 Heb. 5.12, 13
• 1 Cor. 13.11
• Tit. 2.13
• Heb. 1.2
• Phil. 2.7
• Matth. 20.28 2 Cor. 8.9
• Isa. 53.2, 3
• 2 Cor. 8.9
• Eph. 1.20, 21
• Si necesse est, unum fieri è duobus, modo, in nos murmur hominum, quam in Deum esse. Bonum mihi, si digne∣tur, me uti pro clypeo. Li∣bent in me excipio detrahenti∣um linguas maledicas & vene∣nata spicula blasphemorum, ut non ad ipsum perveniant. Non recuso inglorius fieri, ut non irruatur in gloriam Dei. De consid. ad Eugen. l. 2. c. 1.
• Phil. 1.20
• Zach. 4.10
• Isa. 541, 3
• Vers. 11.12
• Isa. 51.3
• Heb. 10.23.
• Isa. 59.1.
• Vers. 2.
• Isai. 42.3
• Matth. 12.20
• Phil. 1.6
• Gal. 6.1
• Matth. 19.30
• 1 Pet. 5.5
• 1 Cor. 14.20
• 2 Pet. 3.18
• Verse 17
• Eph. 4.14
• 2 Tim. 3.6, 7
• Eph. 4.14
• Eccles. hist. l. 1. c. 19.
• Eph. 4, 15
• Verse 17 1••
• Verse 13 14 15
• Te, Marce fili, annum jam audientem Cratippum, idque Athenis, abundare oportet prae∣ceptis Philosophiae. Offic. l. 1.