To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
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 Fa∣thers 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,* 1.1 the Church, as he had
before affirmed him to be the Image of the invisible God:* 1.2 but this latter agrees to Christ in respect of both: final∣ly, whereas there are many properties of an Head, they are not all to be found in Christ, as he is God a∣lone, 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,* 1.3 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 Au∣thor 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 there∣fore, 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, there∣fore 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 pro∣perties
of an Head should discover themselves in ei∣ther 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:* 1.4 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,* 1.5 who is the Head, even Christ. And again:* 1.6 The Husband is the Head of his Wife, as Christ is the Head of his Church.* 1.7 And again: I would have you to know, That the Head of every man is Christ. And again: He is the Head of his Body, the Church. And again: Not holding the Head; whereby he understands Christ, as appears by that which follows.
And the Resemblance holds excellently between Christ, and the Head of the natural Body, and that in sundry Particulars.
1. The Head hath conformity of Nature with the Body, and the Members of it; else it's a Monster. It were a strange sight, to see an Head and a Body, like the Image which Nebuchadnezzar saw in his Dream:* 1.8 His Head of fine Gold, his Brest and Arms of Silver, his Belly and Thighs of Brass, his Legs of Iron, his Feet, part of Iron, and part of Clay. It were altogether ridiculous, to see a Painter to joyn an Horses Neck to a Mans Head.* 1.9 We see therefore, that it's always so; such an Head, such a Body; Head and Body of the same nature. It is easie to see in Christ such con∣formity of Nature with his Church; We are partakers of flesh and blood,* 1.10 and he partakes of the same: so that it is most true, even in this respect, that the Apostle says,* 1.11 Both he that sanctifieth, and they that are sanctified, are all of one: for, He took not the nature of Angels, but
he took the seed of Abraham. Nor is it otherwise with Christ now, since his Resurrection in this respect, then before his Death: for, even after he was risen from the dead, he could say of himself,* 1.12 Behold my Hands and my Feet, that it is I my self; handle me, and see, for a Spirit hath not flesh and bones, as ye see me to have. And as he took Humane Nature into Unity of Person with himself, so he doth in some sort communicate unto us, and makes us partakers of his Divine Nature;* 1.13 which is not so to be understood, as it the Divine Nature and Essence were transfused into us, but that the ma∣nifold Gifts and Graces of God, which are in God no∣thing but his Essence, are imparted unto us in our proportion. So Paraeus expounds it:
We are made Partakers of the Di∣vine Nature,* 1.14 not by a Transform∣ation of the Humane Nature into the Divine, but by a Participation of Gifts, by which we are conform∣ed to the Divine Nature.And so Z••nchy:* 1.15
He hath made us Parta∣kers of the Divine Nature, that is, of those Divine Perfections, of Wisdom, Goodness, Holiness, and the like, which God gives to his Elect.And this in both kinds the Ancients will have to be shadowed out by that which befell Adam in the Creation of Eve, when God took a Rib out of Adam,* 1.16 and closed up the flesh in stead of it.* 1.17
The Rib (say they) signifies the strength of the Divinity, the Flesh the in∣firmity of Humane Nature.So there is a conformity of Nature between Christ and the Church, as there is between the Head and Mem∣bers of the natural Body.
2. The Head hath the same Soul with the Mem∣bers, and not the Head one by it self, and the Body another: one Soul quickens and enlivens Head and Members; onely the Head is the proper seat of it, and from thence it exercises all its operations for the gui∣dance and government of the whole Body, and all the Members of it. As a King in his Kingdom, so is the Soul in the Body. The Kings ordinary residence is in his chief City, the Metropolis of his Kingdom; but yet he exercises his Authority, for Rule and Govern∣ment, not there onely, but also throughout his whole Kingdom; sending out his Edicts and Proclamati∣ons from thence through all the parts of his Domini∣ons: So, though the Soul hath the Head for its special place of residence, yet the same Soul, that guides the Head, guides the Hand also in working, and the Feet also in going. It's so here; The same Spirit that is gi∣ven to Christ, is given also to Christians. See what the Prophet says of Christ;* 1.18 The Spirit of the Lord God is upon me: And Saint Paul says of all Christians, We have received the Spirit that is of God.* 1.19 The same Holy Ghost,* 1.20 that descended upon Christ in his Baptism in the likeness of a Dove, descended also on the Apostles in the day of Pentecost in the likeness of fiery cloven Tongues;* 1.21 and the same is given to all, even to the meanest Christians,* 1.22 and received by them, as the earnest of their inheritance. The Holy Ghost is that Ʋncti∣on,* 1.23 which we have received from that Holy One; and that Oyl of gladness, with which himself was anointed; though herein Christ hath a double pre-eminency: he is in Christ first and principally, not in us, but at the se∣cond hand,* 1.24 and by his means; as the holy Oyl was first poured on the Head of Aaron, and thence descended to his Beard, and so to the skirts of his garments. And to Christ this Spirit is given not by measure: but to us in
measure and in different proportions according to our several stations in the Church; as the Apostle saies, To every one of us grace is given according to the measure of the gift of Christ. So that its most true,* 1.25 that the holy Psalmist sings Prophetically of Christ; and to him. God even thy God hath annointed thee with the oyl of gladness above thy fellowes, for, it pleased the Father,* 1.26 that in him all fulnesse should dwell, as befitting the head: and of his fulnesse we have all received, as members from the head.
3. The head and members aim at the same end, the conservation of the whole person: this the head plots for, and this the several members in their several pla∣ces endeavour and seek for. Its so here; the whole study of Christ and of the whole Church is for the same end, which is the Eternal glory and happinesse of whole Christ Mystical, consisting of Christ and the whole Church. This was the care of Christ the head. Those, which thou gavest me, saies he, I have kept.* 1.27 And again, Father, I will, that they may be with me,* 1.28 where I am. And to this end he sticks not at the enduring of any indignities, but became obedient to death,* 1.29 even the death of the Cross. And this no lesse is the care of eve∣ry godly and true-hearted Christian: See it in St. Paul, for himself, I press towards the mark, saies he,* 1.30 for the price of the high calling of God in Jesus Christ. And so was he minded in respect of others, Brethren, saies he, my hearts desire and prayer to God for Israel is,* 1.31 That they may be saved.
4. The head must be joyned and united to the body: separate the head from the body, and its no longer an head to that body: separate the members from the head, and they are no longer members to that head. Now such an union there is between Christ and his Church, the neerest that can be, so that Christ
and all godly Christians make one Christ mystical, as vine and branches, husband and wife, as the building and the foundation. A true and real union it is, not imaginary,* 1.32 yet unexpressible: its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great mystery. Its an union, finally, indissoluble, nothing can prevail against it, no not death it self, which is yet of force to part between friend and friend, be∣tween husband and wife, yea between soul and body, but at no hand can it separate between Christ and a Christian. When in the death of our blessed Saviour, there was a separation made between his soul and his body (the soul going to paradise, and the body to the grave,) yet still the union remained firm between the Divine Nature, and the Humane, the Divine Na∣ture remaining in firm union with the soul in Heaven,* 1.33 and with the body in the grave, as Damascen excellent∣ly. So is it here: when in death there shall be a dis∣solution of our natures, yet the union remaines firm between Christ and a true believer: the soul is not by death severed from Christ: nay, whereas in the time of this life, the soul enjoyes Christ onely by faith, af∣ter death it shall enjoy him fully,* 1.34 immediatly and by sight. Now I see darkly, saies the Apostle, as through a glasse, but then face to face. And this enjoying of Christ the Apostle makes to be a consequent of his dissolution.* 1.35 I desire, saies he, to be dissolved, and to be with Christ; Yea, even the body of the b liever, even in death, remains in union with Christ, therefore they are said to be fallen asleep in Christ:* 1.36 and this is the ground of the raising of it up at the last day.
5. The head is set above the rest of the body, and all the members of the body are under the head. It were a monster to see a body, wherein the head should stand in the place of the feet, and the feet in the place
of the head. Its so here, Christ is set above all, and all subordinated to him: the Apostle can tell us, That God hath given him to be the head, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.37 over all things to the Church. And again, Christ is the Head of the Church, therefore the Church is subject to Christ. So that it belongs to Christ to rule and bear sway, and to us to obey
6. The head conveys life and motion to all the mem∣bers, and so doth Christ to the Church, and to all Chri∣stians: hear we our Saviour speaking to this purpose, Without me, saies he, ye can do nothing: hear we St. Paul.* 1.38 Now I live, yet not I, but Christ lives in me; and the life that I live, I live by the faith of the Son of God. And a∣gain,* 1.39 I am able to do all things through Christ that streng∣thens me.
Hence we may learn divers things.
1. The dignity and excellency of the Church, and all the true members of it, all godly Christians: we may sing with the Psalmist,* 1.40 Glorious things are spo∣ken of thee, O thou city of God: for there is not any, even the meanest member of the Church, even then when the Church is most afflicted, but he is a member of Christ, united to him, and having communion with him, as members of the natural body have with the head. And this is no small honour and advancement, which is bestowed upon us in this respect: for he, to whom, as to our head, we are thus united, is a most glorious person, God over all, blessed for ever,* 1.41 clothed with majesty, as with a garment, before whom the Angels cover their faces. And the twenty four Elders fall down be∣fore him, and cast their crownes before his throne, and say, Thou art worthy, O Lord, to receive glory, honour, and power. On the other side, we of our selves, are poor crea∣tures, dust and ashes, as Abraham said of himself,* 1.42 dead dogs, as Mephibosheth said of himself: and in the account
of men,* 1.43 the filth of the world, and the off-scouring of all things. Wonderful odds between Christ and us! and yet that we should be brought into so near an union and communion with him, he to be our head, and we his members, who can sufficiently wonder at such ad∣vancement?* 1.44 well may we say, as David, Seemes it to you a small thing, &c? If a King, riding in his triumphant Cha∣riot, in all state through the streets of his City, should cast his eyes upon some malefactor, justly for some hei∣nous offence condemned to death, and now upon the hurdle drawing towards the place of execution; if he should now stand still, cause him to rise from his hurdle, pardon his offence, give him his life, appoint him to be clad in Royal apparel, take him into his Chariot, and so make him sharer with him in his world∣ly glory; would any sleight it, as an ordinary pas∣sage? would it not ravish any man? would not any man confesse it to be rare and singular preferment? But all this is nothing to this in hand: we were in as ill case, and as base by nature, as any malefactor, living in a daily expectation of everlasting death: and all the Kings of the earth are nothing to Christ, nor is their glory any thing in comparison of his, they are finite creatures, he is the infinite Creator; their glory is imaginary, transitory, finite; his is substantial, eter∣nal, infinite. And he is God, equal with his Father, and therefore though our union and fellowship be at the first hand with his Humanity, yet its also at the second hand with his God-head, and consequently with the Father and Holy Ghost: Oh rare honour! Oh excellent condition of believers! the lustre of it would certainly dazle the eyes of worldlings, if it were external: but its inward and spiritual, and co∣vered oft with a vail of weaknesses and external base∣nesse, and therefore the world knowes it not, and
therefore it despises and tramples us under foot. But howsoever, its yet true that Solomon saies,* 1.45 the righteous man is more excellent then his neighbour. St. Paul with his iron chains, in a better condition then Agrippa in all his Pompe; poor Lazarus lying at the rich mans gate craving the scraps for his relief, then the rich glutton himself faring deliciously every day, and clad in purple: The poorest Christian slave serving in the Galleys, then the Grand Seigneur himself, attended with his train of Janizaries. Let us then impute the contempt, which men cast upon us, to their ignorance of us: and therefore let us slight it, and please our selves (as well as we may) with that, which the Scrip∣ture tells us of the honour done unto us in our fellow∣ship with Christ, while he is given to us, to be our head, and we to be his body and members in parti∣cular.
2. See how great the error of the Church of Rome is, making the Pope of Rome the head of the Church, over all Churches, and all Bishops of all Churches throughout the whole world, yea even over all King∣domes and Commonwealths, and over all the Kings of the Earth in their several Kingdomes. That all this is true of Christ, no true Christian can deny, and we shew warrant for it: All power, saies our Saviour,* 1.46 is given to me both in Heaven and in Earth. The Kingdomes of this World, saies the Angel, are become the Kingdomes of our Lord, and of his Christ, and he shall reign for ever and ever. And, God hath set him, saies the Apostle,* 1.47 farre above all principalities, &c, and hath put all things under, &c. and given him to be the head over all things to the Church. If the Pope will be a Supreme visible Head over all Churches, as Christ is Invisible, let him shew his warrant, and so let them, that contend so earnest∣ly for this his pretended Monarchy. But this they
can never be able to do. They indeed acknowledge Christ alone to be the Supreme Head, but yet with them the Pope is a secundary Head, as Christs Vicar-general, in whom must rest all the power to resolve all doubts, to determine all Controversies, to frame new Articles of Faith, &c. But where is their warrant? Its easie to observe,* 1.48 that among all the Orders of Mini∣sters in the Church mentioned in Scripture, there is not any the least intimation made of a Vicar-general of Christ over all the members of the whole Church in the world: and that its not an absolute Government, but a meer Ministery, that is to be exercised by them. Nay, in all the times of the Apostles themselves there was not the least shew of a Monarchy in the Church, but rather the contrary: for whatsoever controver∣sies were to be decided, or whatsoever affaires of the Church were to be ordered, we see all done by the joynt consent of the Apostles,* 1.49 and the consent of the People. Besides, such a Monarchy of the Pope of Rome, or any other Bishop over all Churches and Bishops is to no purpose, nor of any use: for what need is there of a substitute, where the chief is present? but Christ hath promised that he,* 1.50 though ascended, will be with his Church to the end of the world. Yea, such an absolute Monarchy in the Church is very dangerous, and may prove ex∣ceeding hurtful, being in danger through mans corrup∣tion, to degenerate into a Tyranny, as we see by woful experience. But, say they, Monarchy is the best form of Government in the Commonwealth, therefore it is so in the Church. Ans. It followes not, there be∣ing a great difference between the state of the Church and of the Commonwealth. In which respect, though a Monarchy be best for the Commonwealth, yet its not so for the Church, if we respect the visible Go∣vernment,
but if we respect Christ, the Government is Monarchical. But there is, say they, such a Monar∣chy among the Angels in heaven, Lucifer once, and Mi∣chael now, being the Supreme over all the rest, and all the rest subject to them: therefore it should be so in the Church Militant. Ans. To say nothing of the consequence, which is also unsound, the antecedent is all false, being compact of dotages.* 1.51 Lucifer is Nebu∣chadnezzar; Michael is Christ. Angels do not acknow∣ledge any superior but Christ. But they say, Christ gave the Monarchy to Saint Peter above all the Apostles, and consequently to his Successors above and over all the successors of the other all Apostles: And St. Peter was Bishop of Rome, and all the Bishops of Rome successively are his successors. Answ. All these things are either false, or at least uncertain. That Christ gave to Saint Peter the Monarchy over the whole Church, is false, and cannot be proved by Scripture, but the contrary is manifest: where was St. Peters Monarchy, when at that Hierosolymitane Councel, not Saint Peter,* 1.52 but St. James gave the difinitive sentence? when he was fain to give account to the Church of his affaires transacted with Cornelius? and finally, when Saint Paul at Antioch,* 1.53 withstood him to his face? Question is made, whe∣ther Saint Peter were ever at Rome: false it is, that he was Bishop of Rome,* 1.54 and that the following Bishops of Rome were and are his Successors in that Office, which he did execute. The more full prosecuti∣on of these particulars would take up too much time.
3. See what comfort issues hence to all godly Chri∣stians, in that Christ is an Head to and over us. He is Man, as we are, in all things like unto us, sin one∣ly excepted; then he will be sure to love us, to tender us, to compassionate us; for to this end he
became man, and he took our nature into unity of per∣son with himself,* 1.55 that he might be a merciful high Priest; and so the Scripture speaking of his sympathizing with us,* 1.56 saies, In all their afflictions he was afflicted. yea, he, that is our Head, is God also, as well as man, therefore he is and will be with us, wheresoever we are; for, as God, he is Infinite, without limits of Essence, there∣fore Immense, without limits of quantity, there∣fore Omnipresent, without limits of place. According to his promise then,* 1.57 I will be with you unto the end of the world; he is still present with us, as God, though his Manhood be taken away from us, according to that, which he himself saies, Where two or three are gathered together in my name,* 1.58 there am I in the midst of them, namely, to help us by his Spirit, and to hear us: what hopes then may we have of the acceptance of our prayers, and the granting of our requests? If we be in the Fire, in the Dungeon, in the Desert, in the Wa∣ter, he is with us, to uphold us, to comfort us, to car∣ry us through all, to deliver us out of all. Yea, He that is our Head, is God, therefore infinitely able to turn in∣to folly all the Policies and Counsels of all the great∣est Achitophels or Machiavels in the world, and to take them in their own craftinesse. Yea, therefore he is in∣finite in strength, able to do what he will for the pre∣servation of his Church and the members of it, and for the destruction and overthrow of all his Churches enemies: what comfort then can they want, that have such an head? what calamity can come in the way so great, against which this relation between Christ and us, as between head and members, may not abundant∣ly comfort us?
4. Let enemies of the Church be hereby admonished, not to go on any longer to molest and afflict god∣ly and conscientious Christians, to plot and act
mischief against them: They are Members of Christ, and Christ is their Head; and what ye do a∣gainst them, ye do against Christ. So when Saul (af∣terwards blessed Paul) went on, as a Wolf of the Evening, to trouble the Christians, our Saviour (though in his own Person out of the reach of his malice) cryed out, Why dost thou persecute me?* 1.59 Saint Austin observes well upon that place,
That our Saviour said not,* 1.60 My Saints, or, My Servants; but, Why dost thou persecute Me? that is, my Members: the Head cryed out for his Members: So the Tongue takes up the complaint of the Foot; If the Foot, being by chance trod upon in a Croud, be put to pain, the Tongue complains, Why do you tread upon me? It says not, My Foot, but Me, which no man touched; but the Foot, that is trod upon, is not severed from the Tongue.And so your hostility is not terminated upon a meer man, who, haply, is meek under the effects of your cruelty, and out of charity prays for you, That your sin may not be layd to your charge; but it lights upon a jealous and angry God, the Head of the Church, who takes it deeply to heart, That his faithful Servants, the Members of his Mystical Body, should be so infested and wronged:* 1.61 and with whom it's a righteous thing to recompence Tribulation to them that trouble them. And he is able to do it; for he is, as Man, so God, and therefore infinitely able to confound the stoutest of Enemies. And see in experience of all Times, if it hath not been so. See, if the proud and fierce Ene∣mies of the Church, while they have plotted and acted
Cruelties against the Church, have not done it to their own confusion, as not being able to stand against Christ, the Head of the Church. Look upon Diocle∣sian, Maximinianus, Maxentius, Licinius, Julian, &c. whom the Ecclesiastical Histories set forth, as cruel Enemies against the Church: and in them all, we shall finde it to be true,* 1.62 that the Psalmist says, They that hate the righteous, shall be desolate. And again: Con∣founded be all they that hate Sion:* 1.63 They shall be as the grass on the house-top, which withers before it grows up, &c. Be advised therefore, as ye love your selves, to desist and proceed no further.
5. Let all, that profess themselves Members of Christ, learn, so to carry themselves to Christ, as to their Head, and that in three things.
1. Let us be obedient unto Christ, and subject to his Government, and guided by him in all things. So are all the inferior Members of the natural Body subject unto the Head, and guided and ordered by it. So ought we therefore to be to Christ, who is our Head, and the Church his Body, and we all Members in particular. Nor takes he this Honor unto himself, to be an Head to us, and over us; but God hath given him to be the Head over all things to the Church;* 1.64 he hath appointed him so to be: Yea, he, that is made our Head, is God as well as Man; therefore he hath right every way to rule and govern, and we have good reason to be subject: He hath the power of Life and Death, even of that which is everlasting: Therefore let us be subject to him.* 1.65 God requires this, Hear him. See that Threatening: Whosoever will not hear my words, which he shall speak in my Name, I will require it of him; namely, by punishment: and so the Septuagint renders it, I will take vengeance on him. And so the Apostle expounds it:* 1.66 Every Soul, that will not hear that Prophet,
shall be destroyed from among the People. And see we not this fulfilled in the Jewish Nation? They would not hear Christ, nor be subject to him; nay, they said, We will not have this man to rule over us:* 1.67 and therefore (as the Apostle says) the Wrath is come upon them to the uttermost. Be we wise to take warning by them: Let us acknowledg the Relation between Christ and us, as between Head and Members, and accordingly render him due obedience, and be subject to him in all things: What he forbids, let us avoyd, as death; what he commands us, let us readily put it in execution: and let our Obedience be, not in some things onely, as we our selves list, but in every thing, suitably to the Or∣der that he hath prescribed to us. Nor let us stand to consult with flesh and blood, but obey him readily, even in those things which are most contrary to cor∣rupt Reason and carnal Wisdom.
2. Christ being our Head, let us aym at his Glo∣ry in all things, and prefer it before all things. We see, how chary the Members of the natural Body are of the good and welfare of the Head: how are they all, in their places, to further it, and to serve it? If one shall strike at the Head, we see the Hand held up for the defence of it, ready to take the blow for the securing of it. Let us bear the same affection to Christ our Head: let his Glory be dear and precious to us, even above our Estates, Liberties, Lives. What is against the Glory of Christ, let us set our selves against it with all our might; spare it not, how dear soever, or how advantageous soever it may be unto us. Sin is that, which in its own nature is most dishonorable to Christ, let us therefore set our selves against it; Ma∣gistrates, to make Laws against it, and to punish for it; Ministers, to cry it down, and every man for his own particular to avoyd it; be it the Sin of our Age,
Calling,* 1.68 Constitution, though as our right Eye, as our right Hand, let us not make dainty of it, crucifie it, mortifie it, pull it out, cut it off, cast it from us. What we finde to be for the Glory of Christ, let us promote and further it to the utmost of our power. Onely still let Order be observed: Let us not run out of our places, nor forsake our stations, under a pre∣tence of honoring Christ, lest we dishonor Christ by that, by which another man may honor him, doing that, which is within the compass of his Calling. But, so far as we may, and keep our selves within our lists, so far (I say) let us, with our best diligence, pro∣mote the Glory of Christ, how dear soever it may cost us.
3. Whatsoever degrees of spiritual Life we have, or whatsoever abilites to do good, let us not take it to our selves, but ascribe all to Christ: for he is our Head, from whom all spiritual Life and Motion is conveyed unto us, let us therefore so acknowledg it. So doth Saint Paul: Now I live, yet not I, but Christ lives in me:* 1.69 and the Life that I live, I live by the Faith of the Son of God.* 1.70 And again: I labored more abundantly then they all, yet not I, but the Grace of God that was with me. And so let us. See we others to be spiritually dead, while we live spiritually? See we others unable and insufficient for the least and easiest, while we have a∣bility for the greatest and most difficult Tasks of Chri∣stianity? Let us not magnifie our selves, nor sacrifice to our own Nets and Yarns, but let us acknowledg our own Nothingness, and magnifie Christ confessing, That it's he alone, who by his Grace hath thus differ∣enced us from others.
6. In the last place, Let this put us upon a Care, to walk (as the Apostle exhorts) worthy of the Calling,* 1.71 wherewith we are called. Being Members of such an
Head, so glorious, so holy, it becomes us not to walk as others do, who have no such relation to Christ. It's the counsel that Saint Austin gives:
Yield your selves (says he) a Body suitable to such an Head,* 1.72 a Spouse suitable to such an Husband: for that Head can have no other then a suitable Body, nor doth so great a Person marry other then a suitable Wife.Not that he findes us suit∣able to himself, but, having made us his Body, and his Spouse, he makes us suitable to himself, and ex∣pects that our Conversation should be suitable to him: as, if a Person of quality should marry a Wife far be∣low himself, whose carriage therefore was suitable to that mean condition in which she formerly lived, he yet expects, that becoming the Wife of such a Per∣son, her behavior should be suitable to the Honor, that he, by marrying her to himself, hath put upon her. This is Christs expectation, let us not frustrate it. So let us carry our selves, that by the conformity of our behaviour to his, we may shew, to what Head we belong. So let us walk, as he also walked.* 1.73
Col. 1.18
Col. 1.15
Hebr. 2.14
Eph. 1.22
4.15
5.23
1. Cor. 11.3 Colos. 1.18 2.19
Dan. 2.32, 33
Hebr. 2.14
Verse 11 16
Luke 24.39
2 Pet. 1.4
Non transformatione naturae humanae in divinam, sed parti∣cipatione donorum, quibus con∣formes efficimur divinae naturae. In loc.
Id est, divinarum perfectio∣num, sapientiae, bonitatis, san∣ctitatis, & similium, quibus do∣nat electos Deus. De nat. Dei, l. 2. c. 2. q. 1.
Gen. 2.21
Costa robur significat divini∣tatis, caro infirmitatem humanae naturae.
Isai. 61.1
1 Cor. 2.12
Matth. 3.16
Acts 2.3, 4
Eph. 1.13, 14
1 John 2.20 Psalm 45.7
Psalm 133.2
Eph. 4.7
Joh. 1.16.
Joh. 17.12
Ver. 24.
Phil. 2.8
Phil. 3.14
Rom. 10.1
Eph. 5.32
Lib. de fide
1 Cor. 13.12
Phil. 1.23
1 Co••. 15.18
Eph. 1.22 Eph. 5.23, 24.
Joh. 15.5 Gal. 2.20
Phil. 4.13
Psal. 87.3
Rom. 9.5 Psal. 93.1. Rev. 4.10, 11
Gen. 18 27 2 Sam. 9.••
1 Cor. 4.
1 Sam. 18.
Prov. 12.16
Matth. 28.18 Rev. 11.15
Eph. 1.21, 22
1 Cor. 12.28 Eph. 4.11.
Act. 1. & 6. & 15.
Matth. 28.20
Isa. 14.
Act. 15.
Act. 11.
Gal. 2.
Heb. 2.17
Isa. 63.9.
Matth. 28.20.
Matth. 18.20.
Acts 9.4
Non dixit, Sanctos meos, aut Servos meos, sed, Quid me per∣sequeris? i. e. membra mea: caput pro membris clamabat. Vocem pedis suscipit lingua, quando forte in turba pes contri∣tus dolet, clamat lingua, Quid calcas me? non dicit, Pedem meum; sed se calcari dicit, quam nemo tetigit; pes autem, qui calcatur, non separatur à lingua. In Psal. 31.
2 Thes. 1.6
Psal. 34.21
129 4, 5
Eph. 1.22
Matth. 17.5 Deut. 18.19
Acts 3.23
Luke 19.14 1 Thes. 2.16
Mat. 5.29, 30 Galat. 5.24 Colos. 3.5
Galat. 2.20
1 Co••. 15.10
Ephes. 4.1
Exhibete vos dignum corpus tali capite, dignam sponsam tali sponso: Non enim potest habere caput illud, nisi condignum cor∣pus, nec ille vir tantus, nisi con∣dignam, ducit uxorem. De temp. Serm. 40.
1 John 2.6