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.

PARALLELS. LIB. II. (Book 2)

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 be∣tween 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 plain∣ly, I am the Bread of Life: and then he adds,* 1.1 The Bread that I will give, is my flesh,* 1.2 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,* 1.3

and said of it, This is my Body: Not that it was pro∣perly 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,* 1.4 and distributing it to his Dis∣ciples, 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 excel∣lent harmony between the Body of Christ and Bread, between the Blood of Christ and Wine, which ye may see in sundry Par∣ticulars.

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,* 1.5 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,* 1.6 he shall live for ever: and it's no less

true of drinking his Blood: but yet there is an abso∣lute necessity of this Bread and Liquor of Life to Sal∣vation; so that without them, perishing is un∣avoydable.* 1.7 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 neces∣sity 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:* 1.8 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;* 1.9 and so the Apo∣stle says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 un∣to us.

3. Bread is so convenient and excellent food, that under it our blessed Saviour comprehends all things necessary for the body: As indeed,* 1.10 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,* 1.11 shall never thirst. And, I am the Bread of Life:* 1.12 He that comes unto me, shall never hunger; and he that believes in me, shall never thirst. And no marvel; for,* 1.13 as the Apo∣stle 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 Evan∣gelical Prophet:* 1.14 He was wounded, &c. He was bruised, &c. The chastisement of our Peace was upon him, and by his stripes we are healed:* 1.15 He was oppressed, He was afflict∣ed.* 1.16 He was despised and rejected of men, a man of Sor∣rows, and acquainted with Griefs. Hear the Apostle: He made himself of no reputation,* 1.17 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 be∣comes Finite,* 1.18 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,* 1.19 crowned with Thorns, nailed to the Cross, Hand and Foot, where he trod the Wine-press of his Fathers Displeasure,* 1.20 which made him to cry out, My God, my God, why hast thou forsaken me? The God of Glo∣ry was crucified, the Prince of Life was murdered: God blessed for ever was made a u••se. Nay, after that he had given up the ghost, his side must be pierced by the rude Soldiers Spear,* 1.21 and his precious Heart-blood must

be let out, before he could be spiritual nourishment unto us. See in all these the excellent analogy be∣tween 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,* 1.22 and gives life unto the world. And afterwards in the same Chapter, I am the living bread, &c.* 1.23 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 ea∣ten by faith alaies the hunger of the soul:* 1.24 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,* 1.25 but that we shall not sooner desire it, then we shall re∣ceive 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.

* 1.262. 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 its 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. Its true, that St. Paul saies,* 1.27 without blood there is no remission: but its no lesse true,* 1.28 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,* 1.29 from the guilt and punish∣ment of them: A Creditor cannot without manifest injustice, impute a debt to a man, nor cast him into prison for it; his freind and surety having already dis∣charged 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 com∣fort his people,* 1.30 instructs him also, by what argument to comfort them, Say unto Jerusalem, her iniquity is par∣doned. And so our Saviour by the same argument, Son,* 1.31 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 be∣nefit, how can it do other, then increase the heat

of our love to God, and to our brethren for his sake? for its most true that our Saviour saies,* 1.32 Grea∣ter 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 be∣gotten 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 ar∣gues, We love him, because he loved us first;* 1.33 so the serious thought of the fervency of the love of Christ, shed∣ding his blood for us, cannot but stirre us up to ferven∣cy of love unto God, and to Christ. And so for love to our brethren: If God, saies the Apostle, hath so loved us,* 1.34 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.* 1.35

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 evi∣dence of Christs love unto us: and now we hear, what the Apostle saies, The love of Christ constrains us.* 1.36 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 per∣forming all duties, which God requires of us?

5. Wine makes men bold and couragious:* 1.37 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 satis∣fied 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,* 1.38 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 nourish∣ment 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 Sa∣viour, in that for our good, namely, to be such fit spi∣ritual

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! Oh depth! well might St. Paul call it a love passing knowledge:* 1.39 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,* 1.40 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,* 1.41 but we shal not need to seek far for him: he is offered unto us in the Word and Sacra∣ments; let us wait upon God in the use of these ordi∣nances, and bring hungring and thirsting desires after him, and so we shall be sure to have our desires satis∣fied: Christ himself hath given us assurance in this respect,* 1.42 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 its 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 tran∣scendent excellency, not for the body, but for the soul: and hear what our Saviour saies,* 1.43 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,* 1.44 shall live for ever. Oh therefore receive this food, and feed upon it: but what is this? our Saviours carnal hearers could object,* 1.45 how can this man give us his flesh to eat? But St. Austin well clears this doubt.

To eat Christ,* 1.46 is to believe in Christ (saies he) why doest thou prepare thy

teeth, and thy stomach? believe and thou hast fed on him.

Finally, hence see how it comes to passe, that we la∣bour under so many defects, and how we may cure them: whence comes it that even godly men many times are so uncomfortable and disconsolate? whence is it that our love to God and our brethren is so cold? whence is it that we are so indisposed to duties of obedience? whence is it that we are so fearful and faint-hearted, so afraid to confesse Christ before men, especially in times of danger and persecution? It is not, that God hath been wanting to us in these re∣spects: for he hath given us his own Son to shed his blood for us, thereby to obtain for us remission of sins and reconciliation with God, wherein he hath given us a lively evidence of his unspeakable love to us: and this as I have shewed before, is of sufficient force to fence us against all these defects; The fault is therefore in our selves, because having the remedy in our hands we make not use of it, we do not by faith drink of this wine, the blood of Christ, we do not stirre up the act of our faith, to believe, that Christ shed his pre∣cious blood for us, we do not seriously and frequent∣ly upon all occasions meditate of his love to us mani∣fested herein. And now, seing the cause of these de∣fects, we may see the course how to cure them; let us not fail to take this course: find we our selves discon∣solate and uncomfortable? let us apprehend the blood of Christ shed for us, and now we shall see cause to be comforted, in assurance that Gods justice is infinitely satisfied, and pardon of sins procured for us; how shall not this enable us to walk comfortably? for the Psalmist can tell us,* 1.47 that the man is blessed, whose iniqui∣ties are forgiven: and what hath power to comfort us,

if not to know, that our estate is blessed? find we our love to God and to our brethren cold? let us remem∣ber the fervency of that love, which God and Christ bear to us, and now we shall see, that nothing is more agreeable to sound reason, then that we should answer the fervency of the love of God and of Christ to us with fervent love to God, and to our brethren for their sake? finde we our selves heavy and indisposed to du∣ties of obedience? let us quicken our selves to the performace of them by a serious consideration of the great love, which Christ hath shewed to us, not think∣ing it too much to shed his blood, as a price of our redemption. Finally, do we finde our selves fearful and timerous, affraid to suffer afflictions for the cause of Christ, and in that respect, affraid to confesse Christ before men, when danger attends it? let us have recourse to this remedy: look we at our blessed Savi∣our suffering all kinds of indignities, and at last lay∣ing down his life, and shedding his precious blood for us: think we, What are we in comparison of Christ? if the Lord hath done this for his servants, yea for his enemies, why should we think much to suffer any thing for him?

CHAP. II.

Christ and a branch.

WE see Christ often, in the old Testament, set out by this name, so speaks the Prophet Jeremiah. Behold the dayes come, saies the Lord,* 1.48 that I will raise up unto David a righteous Branch. And elsewhere, In those

dayes will I cause the branch of righteousnesse to grow up un∣to David.* 1.49 So the Prophet Zechariah doth bring in God promising,* 1.50 I will bring forth my servant the Branch. And elsewhere, Behold the man whose name is the Branch. The Septuagint,* 1.51 as Pemble observes, renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there uses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so R••bera would have that place,* 1.52 (where Christ is called the day-spring) to allude to that translation: but the word (saies he) pro∣perly signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Christ, saies he, is so called, because out of the dry and with red stock of Davids family, he sprang forth on a sudden, as a branch or science out of a dry tree. Though that family (saies he) was now obscure, and all the glori∣ous branches were cut off, yet a remainder there was, and sap enough therein, which in due time should sprout forth into this most glorious, and the last and greatest ornament of That Kingly Family: or, as Winckl man observes,* 1.53

Because Christ as a Branch, sprung out from the Virgin Mary, and his Church growes up even under the Cross.

Hence we may learn.

1. That Christ is a true man; for its certain, that homo hominem generat: A man begets a man: the Fa∣ther and the Son are both of the same nature. But David was a man; and from David did Christ issue: and therefore he is oft in the Gospels called the Son of Da∣vid;* 1.54 and by the Prophets the name of David is given to him,* 1.55 as in that saying, I the Lord will be their God, and my servant David a Prince among them.* 1.56 And so St. Paul sayes expressly of David: Of this mans seed hath God raised up to Israel a Saviour Jesus: therefore he is true man.

2. See here the power of God, in most unlikely times, and by most unlikely and improbable means, to bring his Purposes and Promises to pass: Behold this famous Branch, our Lord Jesus Christ, is raised up to David, when that Royal Family was most obscured, and that by means of a poor Virgin. So, when the state of the Jewish Nation was brought so low, that they seemed to be, as so many dry bones in a valley, and that they could say, Our bones are dryed,* 1.57 our Hope is lost, and we are cut off for our part; then God under∣takes to open their Graves,* 1.58 and to cause them to come up out of their Graves, and to bring them into the Land of Israel. Be not then disheartened, when ye see the state of the Church hopeless, and the Recovery of the Church to her pristine Glory almost impossible: know, That though with men it may be impossible,* 1.59 yet with God all things are possible. Nothing hinders this great Work, but our Sins intervening: Gods Hand is not shortened, that it cannot help, says the Prophet;* 1.60 but your sins have separated between God and you. It is an ex∣cellent passage of Saint Chrysostom to this purpose:

As the Refiner of Gold (says he) casting Gold into the Fine,* 1.61 conti∣nues the Fire so long, till he sees it come forth more pure. So God doth so long suffer the Souls of men to lie under Evils, till they be pure and bright.

If Evils then continue, thank we our selves, that we have not profited by the Cross, under which we have layn: Let us but repent of our sins, and we shall finde God propi∣tious to us, easing us of our pressures,* 1.62 and rendering to our Enemies the fruit of their stout Hearts.

Christ and Christians.

The Scripture takes knowledg of an Agreement between them in many Particulars, but of a Distance between them in many more.

1. Christ is the Son of God, and we are the Sons of God:* 1.63 I go (says our Saviour) to my Father, and your Father.* 1.64 Christ calls God his Father: Father (says he) I thank thee, that thou hast hid, &c. and he teaches us to say,* 1.65 Our Father, which art in Heaven. Nathaneel can confess,* 1.66 Thou art the Son of God: yea, the Father from Heaven gives this Testimony of him, This is my beloved Son: and of Christians the Evangelist says, To as many as received him,* 1.67 he gave power to be called the Sons of God, even to as many as believe in his Name. And Saint Paul, Ye are all the Children of God through Faith in Christ Jesus.* 1.68

2.* 1.69 Christ is said to be the Heir of all things: and the Apostle affirms us to be Coheirs with Christ: and there∣fore the same Apostle can give us this assurance, All things are yours.* 1.70

3. Christ was, and is at once, King, Priest, and Pro∣phet of the Church; and all godly Christians are Kings to rule over their Passions, and Priests to offer up to God Spiritual Sacrifices,* 1.71 and Prophets to instruct and edifie one another.

* 1.724. Christ was anointed with the Holy Ghost: and we are also Partakers of the same Unction.

5. Christ had the Angels ministering unto him, at his Birth, at his Combat with the Devil, in his Agony in the Garden, at his Resurrection, at his Ascension, and so shall have at his Return to Judgment. And we have the Angels ministering unto us, in our Life, and at our Death.

6. It's said of Christ,* 1.73 The Prince of our Salvation was made perfect through Suffering; and that he ought to suffer, and so to enter into Glory: And so of us it is said, That through many Afflictions we must enter into the Kingdom of Heaven.* 1.74

7. As Christ dying, rose again; so we dying, shall rise again: The Apostle takes notice of this;* 1.75 If we believe (says he) that Jesus dying rose again, even so them also that sleep in Jesus, shall God bring with him.

8.* 1.76 As Christ overcoming sat with his Father in his Throne; so we overcoming shall sit with Christ in his Throne.

Thus there is an Agreement between Christ and Christians: but there is also a vast difference between him and them.

1. He is the Son of God, and we are the Children of God: but here is a vast disproportion between him and us: He, as God, is the Son of God by Eternal Ge∣neration; and so God himself says, Thou art my Son,* 1.77 this day have I begotten thee. And Christ-Man is the Son of God by vertue of the Hypostatical Union: for God and Man making one Person in Christ, if Christ-God be the Son of God, Christ-Man must be so no less by vertue of the communication of properties;* 1.78 of which Theodoret says,

The things that are proper to each Nature severally, are made common to the whole Person, by reason of the Unity of Person.

But Christ-Man is also the Son of God, by reason of his extraordinary Conception of the Holy Ghost: so the Angel makes the inference in his speech to the blessed Virgin: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee; therefore that holy thing that shall be born of thee,* 1.79 shall be called the Son of God. Thus was and is Christ the Son of God. But we are the Sons of God, by the Grace of

Adoption, and that through Christ: as the Apostle says,* 1.80 Being predestinated to the Adoption of Children by Jesus Christ: And by the Grace of Regeneration; as the Evangelist, having said, That Believers are the Children of God,* 1.81 adds, Being born, not of blood, &c. but of God: So that Christ was the Son of God from all Eternity; we become the Sons of God in Time: He was never other then the Son of God; but time was,* 1.82 when we were of our father the Devil, as our Sa∣viour says of the wicked Jews,* 1.83 and Children of Wrath, says Saint Paul: He was the Son of God at the first hand,* 1.84 and then we through him; as our Saviour inti∣mates, in that he says, My Father, and your Father; first mine, and then yours.

2. The like we may say of the next Particular: Christ is the Heir, and we are Coheirs with him: but he first, and we through him, and by his means.

3. Christ is King, Priest, and Prophet: so are we, but in a great difference: He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that King, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.85 that Prophet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Priest: That King, even the King of Kings, and the Lord of Lords, and the Prince of the Kings of the Earth: That Prophet (the Ho∣nor,* 1.86 which Saint John Baptist would not take to himself) even the Lord of the Prophets:* 1.87 That Priest, The High Priest of our Profession, whose excellency in this respect hath been already shewed in the Parallel between Christ and the High Priest of the Old Testament:* 1.88 We in all respects are so far below him, that we are not worthy to be named the same day with him: and for this, That we are Kings, Priests, and Prophets, we are beholden to him,* 1.89 who hath made us Kings and Priests to God his Father.

4. Christ was anointed, and we are anointed: but here is a vast difference: He at the first hand, we through him:* 1.90 We have an Ʋnction (says the Apostle)

from the holy one; as the holy oyl was powred upon the head of Aaron,* 1.91 and from the head it came down to his beard, and to the skirts of his garments. God,* 1.92 saies the holy Baptist, hath not given him the Spirit by mea∣sure: but to us, saies St. Paul, grace is given according to the measure of the gift of Christ, that is, in such mea∣sure 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,* 1.93 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 Hu∣mane Nature of Christ had the Ho∣ly 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 Ho∣ly 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, allu∣ding to, Joh. 1.16. He, saies the Fa∣ther, that is Christ, received the ful∣nesse, but we of his fulnesse. Hear him again elsewhere noting this dif∣ference between Christ and Christi∣ans.

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 pow∣ring them out upon all: which be∣ing 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, speak∣ing in his own person.

But, what I have is by participation, for I have Received it of another (saies he) and its 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 Confessi∣on 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:* 1.94 I am thy fel∣low-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 Mem∣bers.

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,* 1.95 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. Last∣ly, though Brethren dye for Bre∣thren, 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) cruci∣fied for you? (1 Cor. 1.13.) q. d. At no hand, I abhor the thought of it. Indeed some∣times he mentions his sufferings for the Body of Christ,* 1.96 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,* 1.97 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 say∣ing,* 1.98 The blood of the Martyrs is the seed of the Church: and that of Ter∣tullian;

This Sect (says he,* 1.99 speak∣ing 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:* 1.100 and in the mean time we see corruption: This difference the Apostle notes between Christ and David:* 1.101 David, having served his generation, saies he, af∣ter the will of God, fell asleep and was laid to his Fathers, and saw corruption: but he, whom God raised again, saw no corruption. St. Austin observes this difference be∣tween Christ and all Christians in general.

His flesh, namely Christs,* 1.102 saw no corruption, our flesh, after it hath been cor∣rupted, shall put on incorrupti∣on. And again, Christ rose by his own power: for so he saies, Destroy this Temple,* 1.103 and in three daies I will raise it up: And this he spake,* 1.104 saies the Evangelist, of the Temple of his body.

But our bodies shall be raised by the power of Christ, and by vertue of the union that is between Christ and us: And therefore the Apostle ascribes this great work to Christ, who, saies the Apostle, shall change our vile bodies,* 1.105 and make them like unto his glori us body. Gregory the great puts both these together:

Christ, saies he, was not raised, as others are:* 1.106 for our resurrection is defer∣red until the end of the world: Christ rose on the third day: we shall be raised by Christ, he rose by his own power.

8. As for the last resemblance between Christ and us: Its true, Christ overcoming, sat with his father on his throne: and we, overcoming, shall sit with Christ on his Throne: but yet here is a great distance: The vi∣ctory of Christ over his and our enemies is of him∣self, by his own power: but our victory is of God

through Christ, We are more then conquerors,* 1.107 saies the Apostle, through him, that hath loved us. And, Blessed be God,* 1.108 that hath given us the victory through our Lord Jesus Christ: And the exaltation of Christ (it agreeing to Christ in regard of his humane nature) is of Christ himself together with the Father and the Holy Ghost according to that known saying.

The works of the Trinity, towards the creature, are undivided;* 1.109 As there is one essence common to them all, so there is a co-working of the three Per∣sons.

But our Exaltation is from Christ, as the Author of it. To him that overcomes, will I give to sit with me, &c. And,* 1.110 Be thou faithful to the death and I will give thee the crown of life.

So that upon all these Particulars it's plain, That it's not without cause that the Church says of her Husband, My welbeloved is white and ruddy,* 1.111 the chiefest among ten thousand: upon which place Gregory the Great glosses well.* 1.112

White and ruddy, be∣cause, having committed no sin, he kept the beauty of Righteousness entire; and yet, as if he had been a sinner, he came to the suffering of Death. The chiefest among ten thousand, because, of all the whole mass of Mankinde, there is none found without sin; but he, not onely was without sin, but also re∣deemed sinners by his Righteous∣ness and Blood.

And it's an excel∣lent passage that the same Father hath:

Wisdom [that is,* 1.113 Christ] is Light: Joh. 8.12. I am the Light

of the World: And the Servants of Wisdom use to be called Light: Eph. 5.8. Now ye are Light in the Lord: but he is the enlightening Light: Joh. 1.9. That was the true Light that lightens every man that comes into the World: but they are enlightened Light. And after∣wards: 'Though (says he) we are made holy, yet we are not born holy; for we are all bound toge∣ther in the condition of corrupted Nature, and may say with the Pro∣phet, Psa. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. But Christ alone was born truly holy; who, that he might overcome the condition of corrupt Nature, was not conceived by carnal copulation, but by the Holy Ghost.

I shall add but one thing more, a passage out of Saint Chrysostom, his gloss upon those words, Hebr. 2. vers. 11. He that sanctifies, and they that are sanctified,* 1.114 are both of one.

He that sanctifieth, that is, Christ: and they that are sanctified, that is, We. See the difference: Christ sanctifies, we are sanctified. Of one, namely, of God, of whom are all things: And he, indeed, of the Father, as a true and proper Son: We as a Creature, that is, out of nothing.

Now from this Parallel between Christ and Chri∣stians, we may learn two things.

I. The excellent condition of all godly Christians, that are Christians in good earnest, and not onely in name and shew. I justly add this last clause; for,* 1.115 many are Christians in name, that have nothing besides the name: and against such Justin Martyr hath a sad Passage:

If any (says he) are found not to live so as Christ hath taught,* 1.116 it's a certain argument, that they are not Christians, though with the Tongue they profess the Do∣ctrine of Christ: for Christ says, That not all that profess his Name shall be saved, but they that by their Works make good their pro∣fession.

But, whosoever are Chri∣stians indeed and shew it by a Christian Conversation, let them know, that their condition is excellent: for here is both Honor and Comfort.

1. Here is Honor, for they are the Children of God: and who knows not this to be an unspeakable Honor and Preferment? David could say,* 1.117 Seems it to you a small matter, that I should be Son-in-law to a King? And is it not a much greater preferment, That we, who were by Nature Children to the Prince of Dark∣ness, and Children of Wrath, should be made the Children of God, who is the sole supreme King of the whole Universe, and so Brethren to Christ, who is the Prince of the Kings of the Earth, and joynt∣heirs with him, whom God hath made Heir of all things? Is it not an Honor, That the Angels, the glo∣rious Attendants of the Throne of God, should be∣come Ministers to us? our Tutors and Guardians? as it was an Honor done to Mordecai, That Haman,* 1.118 the

chief favorite of that great King Ahashu rosh, should be ordered to array him, and to carry him on horse-back through the streets of the City? Is it not an high honour if a great King shall admit an ordinary sub∣ject to sit with him on the throne? what an honour is it then, to sit with Christ on his Throne? But, as we have heard, This Honor have all the Saints.

2. And what Comfort can be wanting here? If God be our Father, how can we want any thing that is good for us? How can we want Protection against all Enemies? How shall any wrong be done to us, which shall not be avenged to the full? And why should we be afraid of Death? Our bodies shall in death be turned to ashes, but they shall be raised again, and be clothed with incorruption? How shall it be grievous to us, that we cannot come to Glory, but through many Afflictions? It's no otherwise with us in this respect, then it was with the Prince of our Sal∣vation, who was in like manner made perfect through suffering: and though the Way be unpleasing, yet the End is highly desirable; as Christ did, so we shall be sure, after we have suffered, to come to Rest and Glory.

But here is also Duty expected at our hands, even to be careful to walk honorably, according to the Ho∣nor that God hath put upon us. Sordid carriage ill becomes honorable persons. The contrary is expected at our hands. Hear Saint Paul: I beseech you to walk worthy of the Calling wherewith ye are called.* 1.119 And a∣gain: Ye were once Darkness, now are ye Light in the Lord,* 1.120 walk as Children of Light. God so justly ex∣pecting this at our hands, let us not frustrate his expectation.

II. See we here the superexcellency of our bless∣ed Saviour, even according to his Humane Na∣ture:

so that the best of us all are nothing in comparison. Consider the Particulars named be∣fore. And in this respect let us be enamored on him, let us honor him: and, whatsoever we are, or have, that is good, let us walk in a posture of Humility: Empty we our selves of all praise, and give to Christ the praise of all the Excellencies that are in him; yea, of all that are in us: let us lower our Top-sails, and vail the Bonnet to Christ: confess we, as that holy Baptist,* 1.121 That we are not worthy to unloose the latchet of his shooes.

CHAP. III.

Christ, and a Door, or a Way.

OUr blessed Saviour makes use of both of these Resemblances, whereby to set forth himself to us: I am the Door of the Sheep, says he;* 1.122 and a little after, I am the Door: and again, I am the Way. And the proportion holds excellently: for as the Door gives enterance into the House, and the Way brings to the place, to which we desire to come; so is it with Christ. As for the former, Ferus observes,* 1.123 That Christ doth twice in the same place call himself the Door, and yet he denies it to be a Tautology, or vain repetition; and therefore he gives a threefold guess at the Reason of the Repetition.

He twice calls himself the Door,* 1.124 to shew, That he is one and the same, who both gave the ancient Shep∣herds, Moses and the Prophets, to

the Sheepfold of the Jews; and the new Apostles, by his election, to the Sheepfold of the Gentiles: Or, be∣cause Christ is the Door, by which the good Shepherd enters to the Sheep of the Church, and by which every faithful Christian en∣ters to the Father: Or therefore, because by Christ alone we come to Grace in this Life, and to the future Glory.

And afterwards, coming to the second place, in which Christ calls himself the Door, he gives this Reason, why Christ so stiles him∣self, namely,

Because Christ is the Door to our Father,* 1.125 and to our Fathers goods, which are Righte∣ousness, Salvation, and Eternal Life.

And then he confirms this by Testimonies of Scripture. None knows the Father but by the Son:* 1.126 for our Saviour says, None knows the Father but the Son, and he to whom the Son will reveal him. And none can attain to Righteousness, Salva∣tion, and Eternal Life, but by Christ, who is the Righteousness of God, Salvation, and Life everlast∣ing:* 1.127 for Christ says, I am the Way. And Saint Peter says, There is none other Name under Heaven, by which we can be saved, but by the Name of Jesus. And Saint Paul says,* 1.128 By him we have an access to the Father. Rollock, opening the first place, in which Christ calls himself the Door of the Sheep,* 1.129 gives this account of it:

Christ indeed is here called a Door,* 1.130 chief∣ly, in respect of the Shepherds, that go in unto the Sheep: but he is al∣so the Door, by which the Sheep themselves enter into the Sheepfold.

And this he confirms by those words of the Apostle: By whom (namely, by which Christ, mentioned in the for∣mer Verse) we have access by Faith into this Grace wherein we stand: and by those words, In whom (that is,* 1.131 * 1.132 by which Christ) we have access with confidence by the Faith of him. Then he proceeds, to shew, in respect of whom Christ is thus a Door; namely,

That Christ is onely the Door, by which the Sheep enter into that Fold of those Sheep which are known onely to their Lord, namely,* 1.133 into the invi∣sible Church, and to partake of those benefits of Christ, Forgive∣ness of sins, and Eternal Life. It may indeed come to pass, that some counterfeit Sheep, namely, Hypo∣crites, may enter into the visible Church, to be again in their time cast out of it: but no true Sheep enter into the invisible Church, but by Christ, this Door; namely, by Christ apprehended by Faith.

He further makes enquiry, According to what nature it agrees to Christ to be this Door? and he answers:

Christ indeed,* 1.134 as he is the Son of God, is this Door at the first hand; but yet he is called the Door, not in that respect onely, but also as he is Man: for so it was decreed from all Eternity, That Christ, God and Man together, should be this Door. It was therefore necessary, that he should also be Man, and not that on∣ly, but it was also necessary, that he

should be Man crucified: He is therefore this Door,* 1.135 as the Son of God, crucified in his Humane Na∣ture.

And this he confirms by this Argument:* 1.136

The Anger of God a∣gainst Sin hath shut up against us all enterance into Heaven, and hath shut us up under sin and damnati∣on: but it is the Cross of Christ (that is, his Death upon the Cross) which so satisfies the Justice of God, that it also merits for us Grace and Mercy.

Finally, whereas he had said before, That Christ is here said to be the Door, chief∣ly in respect of the Pastors, he now adds:

There is no other passage into Christs Sheep∣fold,* 1.137 but this onely Door: It's possible indeed, that Thieves may dig holes into this Sheepfold, and so steal in privily into it, but other Door in the Sheepfold there is none; nor did ever any true Pastor enter by any other Way, then by Christ alone. In which respect St. Paul says, And I, Brethren, when I came unto you,* 1.138 came not in excellency of speech, or of wisdom: that is, I came not in privily upon you, to steal away your mindes, and to withdraw you from the sincerity of the Cross of Christ: For I determined to know nothing among you, save Jesus Christ, and him crucified.

And thence, finally, he infers:* 1.139

The Pastor therefore en∣ters in by the Door, when he pro∣fesses and preaches nothing, but Christ, and him crucified.

Jansenius thus renders the sence of this passage.

I am the door of the sheep, that is, I am he, by whom the sheep have an entrance to the fellowship of the people of God, an accesse to the Father,* 1.140 and true salvation, namely, while they believe in me, and obey my prae∣cepts: for no man (saies our Savi∣our) comes to the Father, but by me.

Let the Ministers of God learn hence, how to come to the sheep-fold, namely, no otherwise then by Christ: that is, let us with St. Paul,* 1.141 determine to know nothing among them, save Christ, and him crucified, that we may be able to say with him,* 1.142 We preach Christ cruci∣fied. Thus we shall endear our selves to them in a due and warrantable way, for thus shall we be indeed in∣struments of Gods gracious providence for the build∣ing of them up, for the comforting of them, and the furtherance of their everlasting happinesse. There is no other way, whereby we can more effectually comfort men, then when we thus bring them to Christ, as the door of the sheep.

Let us all learn to make account of Christ, as the door of the sheep, and promise not to our selves an accesse to God, nor to the good things of God other∣wise then by Christ: going to God by prayer, let us go to him by Christ, praying to Him in the name of Christ: so we shall be sure to speed: our blessed Savi∣our himself hath given us assurance in this kinde. Whatsoever you ask the father in my name, saies he,* 1.143 he will give it you. Expect we forgivenesse of sin, righteous∣nesse, life everlasting? Expect them all through Christ: through him they are all attainable: In him we have redemption, saies the Apostle,* 1.144 even remission of sins. God for Christs sake hath forgiven you, saith the

same Apostle.* 1.145 And again, Eternal life is the gift of God through Jesus Christ our Lord. Dream we not of any other door, by which to have an entrance to God, or to the obtaining of any good: Pray not to God in the name of any Saint or Angel: trust not to the merits of our own good works, or the supererogato∣ry works or sufferings of others: Own we Christ as the onely door: hear and believe the encouragement, which our Saviour gives us. I am the door, saies he, by me if any enters,* 1.146 he shall be saved, and shall go in and out, and find pasture. See how he allures us: he shall be saved, &c. that is (as Rollock well opens it:)

he shall finde life, which life is descri∣bed by two things.* 1.147 1. By securi∣ty that its a safe life. 2. By fulness and plenty, namely, that it abounds in all good things, of the first he saies, he shall go in and out. This is a phrase very familiar with the Hebrews, by which is signified a safe and quiet conversation: here there∣fore in like manner is signified a safe and quiet course of life under the conduct of Jesus Christ, the great shepherd of the sheep. Of the se∣cond he saies, he shall finde pasture: he alludes to the pastures of the sheep. In this life therefore, of which our Saviour speaks here, are these two conveniencies. 1. Its a safe and quiet life, reserved in hea∣ven for us. 2. That its a copious and abundant life, namely, the ri∣ches of the glory of the inheritance of God: who is not in love with

such a life?

who then would not easily be perswaded, by Christ, as by the door to enter into the fold? that is, who needs many words to allure him to believe in Christ, and by faith to rely upon Him?

Christ and an Eagle.

St. Hierome and St. Ambrose do jointly observe this Parallel between Christ and the Eagle, speaking of that passage of Solomon, Prov. 30.19. the way of an Eagle in the Aire.

By the Eagle we are here to understand Christ (say they both) who, after His Resurrection,* 1.148 did as an Eagle, fly back to his Fa∣ther, carrying his Prey with him, even Man, whom he had recovered out of the jawes of Satan. The Eagle is the mother of one nest, and doth not at any time seek ano∣ther for the hatching of more young ones. So Christ loves one Church, which he defends from the heat of Persecution under the shadow of His Wings. The Eagle brings forth her yong ones, being yet unfeathered, and sets them against the hot Sun, and they of them, that cannot abide the brightnesse of the Sun, are cast down to the earth, as not of a right breed. So doth Christ cast them out of the Church, which cannot endure the fiery light of the Gospel. The Ea∣gle devoures Serpents, and concocts

the poyson of them with her inter∣nall heat, so Christ, having wounded the Dragon, the Devil, while he as∣sumed humane flesh, extinguished that sin, as deadly poyson, which held man under its power. And this is that, which he saies, the way of the Eagle flying in the Aire, be∣cause our Lord himself after his Passion and Resurrection in the presence of his Apostles, Ascended into Heaven: and yet the under∣standing of no man is so great and deep, as that he should be able to shew, how that so great Majestie did vouchsafe to come from Heaven or returned thither, seeing its onely lawful for us to know, that he first came, and afterwards returned, &c.

But I conceive, that it may justly be questioned whether the Holy Ghost by Solomon inten∣ded that Passage of the Eagle to be in relation to Christ, and therefore I shall follow it no further.

CHAP. IV. Christ and a Foundation.

THe Scriptures both of the Old and New Testa∣ment speak of Christ, as a Foundation: hear the Prophet, bringing in God, saying, Behold, I lay in Sion,* 1.149 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,* 1.150 * 1.151 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,* 1.152 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,* 1.153 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,* 1.154 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.* 1.155

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:* 1.156 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:* 1.157 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,* 1.158 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,* 1.159 as Dagon before the Ark, And in this respect St. John, having given that ad∣vise,* 1.160 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,* 1.161 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,* 1.162 is not of God: and this is that spirit of Antichrist, &c.

But yet,* 1.163 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:* 1.164 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,* 1.165 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,* 1.166 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,* 1.167 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:* 1.168 But indeed no such thing appears in those words; for our Saviour said not,* 1.169 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;* 1.170 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:* 1.171

This certainly were the other Apostles that Peter was.

He adds indeed,

The Primacy was gi∣ven to Peter;* 1.172 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;* 1.173 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,* 1.174 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:* 1.175 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;* 1.176 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:* 1.177

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,* 1.178 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:* 1.179

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,* 1.180 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:* 1.181 Upon which place Zanchy brings in Saint Ambrose, affirming,

That the know∣ledg of the Incarnation,* 1.182 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,* 1.183 but above all, Search the Scriptures, for (says our Saviour) they testifie of me: and this was the care of that pious Eunuch,* 1.184 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,* 1.185 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,* 1.186 then that which ye have received, let him be accursed.* 1.187 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?* 1.188 He is an Antichrist, who denies the Father and the Son. Hear him again: If there come any other,* 1.189 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,* 1.190 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,* 1.191 That the Kingdome of God be taken away from us, and, as against Caper∣naum, that we be cast down to hell,* 1.192 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,* 1.193 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.

CHAP. V. Christ and a grain of Mastardseed.

* 1.194SAint 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,* 1.195 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:* 1.196 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,* 1.197 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,* 1.198 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.* 1.199 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,* 1.200 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;* 1.201 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;* 1.202 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.* 1.203 Afterwards we finde the number of them that believed to be about five thousand. And yet fur∣ther we read,* 1.204 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,* 1.205 but also in other places, as in Samaria: and afterwards a great number believed in Ph••nice, Cyprus and Antioch;* 1.206 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,* 1.207 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,* 1.208 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.* 1.209 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,* 1.210 〈 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,* 1.211 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,* 1.212 stooped so low, by a voluntary dispensation, as to be like the Mustard-seed, the least of all: He,* 1.213 that was heir of all things, could with ease have commanded Riches, Ho∣nour, Kingdomes, but, behold,* 1.214 he made himself of no reputation, taking upon himself the form of a servant:* 1.215 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,* 1.216 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;* 1.217 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,* 1.218 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.* 1.219 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,* 1.220 so Christ might be magnified in him by life or by death.

4. Let us not despise the day of small things.* 1.221 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.* 1.222 Rejoyce, O thou barren that bearest not, saies God, for thou shalt break forth on thy right hand and on thy left.* 1.223 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.* 1.224 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,* 1.225 he will perform: for he is faithful, that hath promised. And, what He hath promised, he can performe:* 1.226 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;* 1.227 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,* 1.228 nor quench the smoking Flax:* 1.229 And this doth the Evangelist apply to Christ. No,* 1.230 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.* 1.231 Remem∣ber what our Saviour says, The first shall be last,* 1.232 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:* 1.233 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,* 1.234 but Men: And Saint Peter,* 1.235 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,* 1.236 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,* 1.237 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,* 1.238 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,* 1.239 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:* 1.240 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.* 1.241 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,* 1.242 of the ends at which Christ aymed in it, and how long this was to

last,* 1.243 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,* 1.244 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?

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 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,* 1.245 the Church, as he had

before affirmed him to be the Image of the invisible God:* 1.246 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,* 1.247 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:* 1.248 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,* 1.249 who is the Head, even Christ. And again:* 1.250 The Husband is the Head of his Wife, as Christ is the Head of his Church.* 1.251 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:* 1.252 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.* 1.253 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,* 1.254 and he partakes of the same: so that it is most true, even in this respect, that the Apostle says,* 1.255 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,* 1.256 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;* 1.257 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,* 1.258 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:* 1.259

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,* 1.260 and closed up the flesh in stead of it.* 1.261

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;* 1.262 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.* 1.263 The same Holy Ghost,* 1.264 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;* 1.265 and the same is given to all, even to the meanest Christians,* 1.266 and received by them, as the earnest of their inheritance. The Holy Ghost is that Ʋncti∣on,* 1.267 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,* 1.268 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,* 1.269 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,* 1.270 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.* 1.271 And again, Father, I will, that they may be with me,* 1.272 where I am. And to this end he sticks not at the enduring of any indignities, but became obedient to death,* 1.273 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,* 1.274 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,* 1.275 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,* 1.276 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,* 1.277 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,* 1.278 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.* 1.279 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:* 1.280 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 〉,* 1.281 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.* 1.282 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,* 1.283 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,* 1.284 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,* 1.285 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,* 1.286 dead dogs, as Mephibosheth said of himself: and in the account

of men,* 1.287 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?* 1.288 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,* 1.289 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,* 1.290 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,* 1.291 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,* 1.292 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,* 1.293 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,* 1.294 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.* 1.295 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,* 1.296 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,* 1.297 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,* 1.298 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,* 1.299 that he might be a merciful high Priest; and so the Scripture speaking of his sympathizing with us,* 1.300 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,* 1.301 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,* 1.302 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?* 1.303 Saint Austin observes well upon that place,

That our Saviour said not,* 1.304 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:* 1.305 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,* 1.306 that the Psalmist says, They that hate the righteous, shall be desolate. And again: Con∣founded be all they that hate Sion:* 1.307 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;* 1.308 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.* 1.309 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:* 1.310 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:* 1.311 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,* 1.312 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:* 1.313 and the Life that I live, I live by the Faith of the Son of God.* 1.314 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,* 1.315 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,* 1.316 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.* 1.317

Christ and an Hen. CHAP. VII.

OUr Saviour himself makes use of this Resem∣blance, while he says to the Jews,* 1.318 How oft would I have gathered thy Children together, as the Hen ga∣thers her Chickens under her wings?

And, therefore

(says Saint Bernard) he compared himself to the Hen,* 1.319 to express his incomparable Love: for there is no creature, that is moved with so much compassion towards her young ones, as the Hen: for her feathers stand up, and she clocks mournfully, and is weak in all her members, and comes to extream faintness.

So Saint Austin speaks of the Hen:

This creature shews great affection towards her young ones,* 1.320 so that, being affected with their weakness, she also is made weak: and (which is hardly found in any other creatures) covering her young ones under her wings, she fights in their defence against the Kite, which would make a prey of them.* 1.321

And in the same place he applies this unto our blessed Savi∣our:

So (says he) our Mother, the Wisdom of God [he means, Christ] is in a manner made weak by be∣coming Man, he defends our infir∣mity, and resists the Devil, lest he should make a prey of us: In which defence, what the Hen strives to do out of her affection to her young ones, that he doth fully and actually perform by his power.

So that in this Resemblance is excellently set forth the singular love, and the tender affection, that our blessed Saviour bears to all godly Christians, especial∣ly weak Christians, as an Hen to her Chickens, as a

Mother to her Children: He gave great proof of it, while he lived on the face of the Earth: How did he tender his weak Disciples? How did he bear with them, while they bewrayed their ignorance, and weakness of Faith, and other infirmities? And this it was that was prophesied of him:* 1.322 He shall not break the bruised Reed, nor quench the smoking Flax.

How may this comfort us in regard of our weak∣nesses and infirmities, and the weakness of Faith and Grace in us! Let these humble us, and fence us against pride and high-mindedness: but let us not in this re∣spect despair, as if, because of our weakness, Christ would disown and cast us off: The Hen casts not off the care of her Chickens, because they are weak; nor the Mother the care of her Children, because they are sickly and infirm: nay, the Hen sets and spreads her wings over her young ones, and broods them: and the Mother most fosters and tenders those of her Chil∣dren that are weakest; she leads them by the hand, she dandles them on her knees, she carries them in her arms: and how shall we think the contrary, but that Christ, who puts this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this natural affection into the creatures, will much more exercise this ten∣der affection towards weak and infirm Christians: Be of good chear then; ye labor under much weakness and manifold infirmities, but ye have a tender-hearted Saviour, who will both pity your weakness, and help you against it, and never leave, till he hath brought you to the measure of the stature of the fulness of Christ;* 1.323 that is, to that state and pitch of Perfection, which he hath layd out for you; as Christ at the time of his Death had attained to full age, strength and stature.

And fear not Satan; ye are weak, and he is strong, and now ye think, how shall we stand against him?

how can it be avoyded, but that he should devour us? but fear not: The Kite hath an aking tooth at the Chickens, seeking to make prey of them, and the Kite is strong, the Chickens weak: but the Hen, perceiving the danger, calls and gathers them under her wings, and is ready to fight for their defence against the Kite: And such is the affection of Christ towards his weak∣lings: he stands in defence of them, and he is able to defend them against him;* 1.324 None (says our Saviour) shall be able to take them out of my hand: for he is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mean man onely, flesh and blood, as we are; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Immanuel, God and Man in one Person:* 1.325 and as God, one with his Father, and that his Father, greater then all; namely, greater in power: why then should we fear the worst that this Prince of Darkness can do unto us? Fear so, as to be circumspect and watchful over our selves, not to give him advantage against our selves: but fear not so, as to despair of our safety: Christ is at once tender over us, and infinitely able to shelter and defend us.

Much less shall we have need to fear visible Ene∣mies, who are flesh and blood as we are: if Christ be so able to defend us against the Devil, how shall he not be able to safe guard us against his Imps? fly but to Christ, and get under his wings, as the Chickens under the wings of the Hen, and we shall be safe; let our Enemies be never so strong, never so watchful, never so malicious: and there will be nothing to hin∣der, but that we may say with David; In the Lord I have put my trust,* 1.326 I will not be afraid what flesh can do unto me.

But, if Christ be so tender over us, and so tender∣ly careful of our safety and welfare, as the Hen over her chickens, then it becomes us, by way of thank∣ful retribution, to be as tender of his honour: let us

not then fail hereof: think, what it is, by which he may be in danger to suffer in the point of his honour, and let us study to prevent it, or remove it: Sin it is, that is such an enemy to his honour; let us therefore set our selves against it to the utmost of our power: and that both in others and in our selves. Spare not any that shall venture by sin to act against his honour: it concerns the Magistrate,* 1.327 he must not bear the sword in vain, for he is the Minister of God, a revenger to ex∣ercise wrath upon him, that doth evil. It concernes the Preachers of Gods word, to them the charge is given Cry aloud, spare not, lift up thy voice like a trumpet,* 1.328 shew my people their transgression, and the house of Jacob their sin. It concerns Masters of Families, to endeavour to keep the name of Christ from being dishonoured by the sins of those, that are under them, spare not to chide, spare not to correct, and make them to feel smart, that are bold to dishonour Christ by their sins. Because old Eli did forbear to exercise due severity against his Sons, dishonouring God by their abomina∣ble wickednesse, he is deeply censured,* 1.329 as honouring his Sons before God, and we see the severity that God exercised both against his Sons, and against himself for it. Yea, it concerns us all, seeing any friend or neigh∣bour by Sin to dishonour Christ, not to spare them, but to endeavour by seasonable reproof to take them off from their exorbitant courses.* 1.330 Thou shalt not hate thy brother in thy heart, saies God, but thou shalt reprove him. Thus therefore let us shew our charinesse for the honour of Christ in respect of others. But no lesse let us be thus affected in respect of our selves. Let us, professing our selves Christians, take heed of sin, least Christ be dishonoured by it; for our sins, above the sins of all others, will occasion dishonour to him. Through you, saies the Apostle,* 1.331 the name of God is blas∣phemed

among the Gentiles. Salvian in this kinde ex∣cellently enlarges himself.

Can it be said of the Hunnes, saies he, behold what man∣ner of men they are,* 1.332 that are said to be Christians? Is the holy Re∣ligion blamed for the savage man∣ners of the Moores? Can it be said of any of them, where is the Ca∣tholick Faith which they believe? where are the precepts of piety and chastity, which they learn? they read the Gospels and are unchaste: they hear the Apostles, and live in drunkennesse; they follow Christ, and oppress? can these things be said of any of these Nations? at no hand: but of us all these things are spoken. In us Christ suffers reproach: In us Christian Religion is evil spoken of.

Let us then for Christs honour sake look to our behaviour, to aban∣don all sins, which are so dishonour∣able to Christ: And, on the other side, let us be careful, not to omit any duty, by which we may in our places, promote the glory of Christ, nor let us stick at the undergoing of any hardship, so we may honour Christ thereby: how shall we clear our selves from the guilt of horrid ingratitude if we shall not be thus chary of the honour of Christ, who hath been so tender of our welfare, and safty?

Lastly, let us imitate our blessed Saviour, and as he is tender and chary of the good and welfare of us all, so let us be tender of the welfare and safety each of o∣ther: whom can we study to resemble more safely,

then him, of whom its testified, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.333 he hath done all things well? and whom ought we more to imitate, then him, that is our head, that so there may be a conformity between him, the head, and us the members? Let us therefore be tender and chary of the safety and welfare of others. Let us do no∣thing that may be destructive to others: let us not poyson others by our evil example: let us not cast a stumbling-block in the way of others by the excessive use of our Christian Liberty,* 1.334 Destroy not him with thy meat, saies the Apostle, for whom Christ died: Its St. Pauls profession, If meat make my brother to offend,* 1.335 I will eat no flesh, while the world stands, least I make my brother to offend. In indifferent things, that are ab∣solutely in our own power, let us not so stand upon our termes, as to say, The thing is lawful, I may do it, therefore I will do it: but remember that of the A∣postle, All things are lawful,* 1.336 but all things are not expe∣dient; All things are lawful, but all things edifie not. Thus let us be careful not to do any thing, whereby we may hazzard the welfare of others. But be we also careful, not to be wanting in any thing, whereby we may further their welfare: hearken to Saint Judes ad∣vise, Edifie one another in your most holy Faith;* 1.337 and Saint Pauls, warn them that are unruly, comfort the feeble-hearted, support the weak: And again: Consider one another to provoke to love and good works. And also the light of a good example shining forth to others. Shun the sins, from which ye would dehort others: practise the du∣ty to which ye would exhort others. Its a true saying of St. Gregory Nyssen,

Thou shalt be found guilty of Tyranny,* 1.338 if thou doest challenge such power to thy self as to think that lawful for thy self alone, which thou forbiddest to

others, and to drive others from those things, which thou takest li∣cence to thy self to commit.

And how shalt thou not hinder others from accepting of thy counsel, while they shall finde thee thus to Tyrannize over them. Add also thy prayers to God, that he would speak that to the hearts of men, which you speak to the ear: for upon his blessing depends the issue of all our en∣deavours for the spiritual and Eternal good of others: It was the confession of St. Paul,* 1.339 I have planted, A∣Pollos watered, but God gives the increase. So then neither is he that planteth,* 1.340 any thing, nor he that watereth, but God, that gives the increase. So that its most true, that St. Austin saies,* 1.341

He hath his chair in Heaven, that teaches the hearts.

And though we presently see not the fruit of our endeavours, yet go on still in our endeavours: Exhort with all long suffering: how have we seen the Hen oft continuing long to clock for her chickens, though they make no great haste to come to her, not giving over, till they come? And in all that we do for the furtherance of the spiritual and eternal good of others let us be affected with a spirit of pitty and compassion towards them:* 1.342 who is weak saies the Apostle, and I am not weak? who is offended, and I burn not? So let it be with us: would we comfort any under distresses bo∣dily or spiritual? See we them hardly receiving com∣fort? Would we reclaim others, whom we see going astray, and see we them hardly reclaimed? Let us not be hardened against them, but pitty and bemoan their condition.

CHAP. VIII. Christ and an Husband.

THis resemblance is cleerly intimated, in that ar∣gument, with which the Apostle strengthens his exhortation, to wives to be subject to their husbands,* 1.343 because the Church is subject to Christ, which plainly implies that the Church is the Wife and Spouse of Christ. And not lesse by the argument, by which he enforces his exhortation to Husbands, to love their Wives,* 1.344 because Christ loves his Church, which plainly implies, that Christ is an Husband to the Church: else the argu∣ment on both sides were inconsequent, and therefore invalid and weak, which God forbid that we should once imagine; St. Paul, in making this consequence, being immediately guided by that unerring spirit. But this resemblance between Christ and an Husband, and consequently between the Church and a Spouse is frequently express't in Scripture. Hear our Saviour owning the Church as his Spouse, and consequent∣ly professing himself as an Husband to her,* 1.345 Come with me, saies he, from Lebanon, my Spouse. Thou hast ra∣vish't my heart, my Sister, my Spouse. How fair is thy love, my Sister, my Spouse! Thy lips, O my Spouse, drop as the hony-comb. I am come into my garden my Sister,* 1.346 my Spouse. Hear that Evangelical Prophet. The Lord (saies he) thy maker, is thine Husband. And again. As the Bridegroom rejoyces over his Bride,* 1.347 so thy God re∣joyces over thee. I will betroth thee unto me for ever,* 1.348 saies God by the Prophet, I will betroth thee unto me in righte∣ousnesse, &c, I will even betroth thee unto me in faithful∣nesse. Hear our Saviour in his defence of his dis∣ciples

for not fasting.* 1.349 How can the children of the Bride∣chamber fast, while the Bridegroom is with them, &c? In which place it is manifest, that he speaks of himself. Hear the confession of that holy Baptist concerning Christ.* 1.350 He that hath the Bride, is the Bridegroom, but the friend of the Bridegroom, which stands and heareth, rejoyces greatly, because of the Bridegrooms voice: this my joy therefore is fulfilled.* 1.351 I John, saies the holy Apostle, saw the holy City, coming down from God out of Heaven, as a bride prepared for her Husband. And, come hither, saies the Angel,* 1.352 I will shew thee the Bride, the Lambes wife.

The marriage indeed is not fully consummated, till after death, but the contract is made, and Christ and his Church are betrothed each to other: and among men, we know, that after the contract, the parties, affianced one to the other, are Husband and Wife, in the account of God.

And for the further clearing of this, we are to know, that (though, in some things, there is a diffe∣rence, yet) in many things there is a great similitude between the marriage of man and wife, and that of Christ and the Church.

I. I say, there is a difference, between them in two particulars, in which the marriage between Christ and the Church hath the pre-eminency.

1. The marriage between man and wife stands in a carnal and bodily conjunction, but this be∣tween Christ and his Church is mystical and spiri∣tual.

2. Death breaks the bond between Husband and Wife: but it breaks not the marriage knot be∣tween Christ and the Church: nay, its not fully finish∣ed till after death; it is before death but as the state of a contract.

II. But yet, if we view it well, there is, and we shall finde, at least in substantials, a great similitude between them.

1. In marriage there must be a consent of both parties, and of the Parents on both sides: and for want of this, as much sin and disorder hath been com∣mitted, so we have seen great inconveniencies to fol∣low: thus therefore we have seen it to be in the first marriage, that ever was, namely, that between Adam, and Eve: see full consent manifested on all sides: here is the common Father of both:* 1.353 for having made Eve of the rib taken out of man, he brought her to the man: see the consent of the woman, for the original word translated, he brought, signifies properly, he caused to come, she came then, and by coming signified her con∣sent: and Man manifested his consent by receiving her, and saying,* 1.354 this is now flesh of my flesh and bone of my bone. And this law we see strictly observed in the mar∣riage between Christ and his Church.* 1.355 All that the fa∣ther gives to me, behold the Fathers consent! shall come to me; behold the Churches consent! And him,* 1.356 that comes unto me, I will in no wise cast out: behold Christs con∣sent.

2. In marriage there is a conjunction of two per∣sons, One man and one woman; one Adam and one Eve in the first marriage: he brought her,* 1.357 behold one Eve! to the man, behold one Adam! And see that law of marriage: Therefore shall a man leave,* 1.358 &c. and cleave to his wife, behold one of each: and they twain shall be one flesh. Indeed Polygamy was brought in by Lamech, and practised by, and permitted, or at least winked at in them by God: but from the beginning it was not so,* 1.359 saies our Saviour; but God made them male and fe∣male, namely, one of each, and said, they twain shall be one flesh. And this is observed by the Prophet, Did he

not make one? a question implying a vehement affir∣mation: he did make one: namely, one woman for one man. And so is it in this spiritual mar∣riage between Christ,* 1.360 and the Church: there is one Lord Jesus Christ: and one Catholick Church, saies the Nicene Creed. And so saies our Saviour, my dove,* 1.361 my undefiled is but one. There are indeed ma∣ny individual believers, and many particular visible Churches, but all these make one body, one Ca∣tholick Church, and one Spouse; as the Apostle saies, The body is one,* 1.362 though the members many.

III. Marriage is to be between two fit persons. I will make him an help,* 1.363 (saies God) meet for him. And what fearful inconveniencies have we known to follow upon unequal Marriages? whether the ine∣quality hath been in Age, Estate, or Religion. But what shall we say to this? Indeed, if we consider Christ in himself, and us in our selves, the inequality is so great, that there is no fitnesse, he God, we men; he Infinite, we finite, he Light, and we darknesse; he the wisdome of the Father, we fooles; he purity it self, we all filthy and uncleannesse as the Prophet saies,* 1.364 wallowing in blood, not washed at all, &c. he the mirror of Beauty, we black dowdies; he infinitely glorious, we most base. But yet (that there might be some meetnesse) he imparts something to us, in which we might be like unto him, and in some things he partakes with us, in which he might be like unto us; he partakes of our nature,* 1.365 namely, of flesh, and blood for he took the seed of Abraham; and he makes us parta∣kers of the Divine Nature, namely, by infusing into us by his spirit those eminent perfections, ac∣cording to our measure, which are in God nothing but God.

IV. There is a great similitude in regard of the ends of Marriage, which are two:

1. It was not good for Man to be alone:* 1.366 so neither was it convenient, that Christ should be without his Church, nor the Church without Christ; as not the Head without the Body, nor the Body without the Head: now Christ was from all Eternity appointed to be the Head of the Church, and the Church to be his Body.

2. Marriage is for the increase of Mankinde: so by the seed of Christ, that is, by his Word and Spirit, and by the help and Ministry of the Church, there is a great increase of that Seed, which is to inherit Heaven.

V. After Marriage the Woman leaves her own Name, and is called by the Name of her Husband, and is interessed in his Estate and Honor: so is it in this Marriage between Christ and the Church.* 1.367 So is Christ, says the Apostle: and so the Members of the Church are called Christians, by which name they were called first at Antioch:* 1.368 and so they are Partakers of that anointing, in respect of which he is called Christ:* 1.369 He was anointed with the Oyl of gladness above his fellows: And we have received an Ʋnction from the Holy One. So Christ was made Heir of all things; and we are made Coheirs with Christ.* 1.370 If God is Christs Fa∣ther, he is also our Father. If Christ be the Son of God, we also are his Sons and Daughters, though in a different manner; he by Nature, and we by Adoption; and this we have from and by Christ;* 1.371 He hath given us power to be called the Sons of God. If the Angels minister u to Christ, they do also minister unto us. And, if he hath a Throne of Glory, on which he sits in Heaven, we shall also sit with him: so says our Saviour, To

him that overcomes,* 1.372 will I give to sit with me on my Throne.

Hence we may learn sundry things.

I. Hence see the great Honor of the Church, and the Members of it: Behold! they are the Spouse and Wife of Christ, and he is their Husband; transcen∣dent Honor and Preferment! It could not be denyed to be great Honor that was put upon Esther, she a poor captivate Jewish Maid to be made the Wife of King Ahashuerosh, that had the command of 127 Pro∣vinces: but how great then is the Honor that is done to the Church, in that Christ vouchsafed to be an Hus∣band to her? for what is Ahashuerosh, or any the great∣est Commander of the Earth, in comparison of Christ? Behold!* 1.373 He is the King of Glory, the Lord of Glory, the God of Glory, the King of Kings, and the Lord of Lords; the Prince of the Kings of the Earth: and, finally, He, by whom Kings reign, and Princes decree Justice. See your great Honor arising from the Honor of your Husband: See his great Love to you in raising you to so high Prefer∣ment?

II. See what comfort this point affords to all god∣ly Christians, the Members of the Church. If he be our Husband, and we his Spouse, then doubt not, but he will strictly perform to us all the loving Offices, in a supereminent way, which loving Husbands do, and all Husbands are bound to perform to their Wives. So that the comfort reaches far. It's comfort,

1. Against bodily and spiritual wants: be sure, ye shall not want any thing, that is for your good and conveniency, either for Soul or Body. The loving Husband readily says to his beloved Wife, Thou shalt not want any thing, so long as I have a peny: So says Christ much more to his Church; be of good chear then: whatsoever the wants be, under which ye

lie, do but by prayer acquaint Christ with them, and he wants neither will nor power to supply them all: not will, for his love to you is transcendent; not power, for all things are in his hands to bestow.

2. Against our Sins: They are debts, but, re∣penting heartily of them, be not afraid, lest they should be layd to our charge; our Husband will not fail to discharge them all for us: and, he having dis∣charged them, and satisfied Gods Justice for them, doubt not, but that (though they be never so many, and never so great) they shall be remitted to you for Christs sake.

3. Against the Distresses, to which in this life we are subject, either from Men, or Devils: The loving Husband, if he be able, will be sure to defend his beloved Wife from all wrongs: much less shall ye sustain from any, if Christ your Husband can do with all: and what cause have we to doubt of his power? for God, the Father of Christ, is greater then all;* 1.374 and he and his Father are one.

4. Against all Enemies bodily or ghostly: Ye are ready to think, Our Enemies are great for power, full of policy, many for number, how shall we, an handful of impotent and silly men, be able to stand against them? but fear them not: Our Enemies are Christs Enemies, as the Wives Enemies are the Hus∣bands Enemies: and though they are more then our match, yet they are far inferior unto him: and there∣fore, though we cannot, yet he can both shield us against them,* 1.375 and render unto them the fruits of their stout hearts, and desperate malice.

5. Against our ignorance and simplicity: We are, in some particular or other, puzzled, so that we know not what to do, nor what course to take: Yet be not disheartened, the Husband that loves his Wife,

will be ready to direct and counsel his Wife, so far as he is able: Christ is such an Husband, as wants neither will nor skill; he can direct us: for he is the Wisdom of the Father,* 1.376 and in him are all the Treasures of Wisdom and Knowledg; and there is no question but he will do it: for, besides that he exceeds in love to his Church,* 1.377 it's his Office to be a Counseller to the Church, and to all godly Christians, the Members of the Church: onely seek his advice by prayer, and search the Scriptures, and doubt not but that thou shalt finde full direction, as your occasions re∣quire.

6. Against the base Opinion that the World hath of you: They think of you (as they of the Apostles) as the filth of the World, and the off-scouring of all things:* 1.378 and your condition, indeed, in the World, is mean and low, in which regard men proudly overlook you: So that ye may take up the complaint of the Psalmist, We are exceedingly filled with contempt,* 1.379 &c. but be of good chear: See the Honor that Christ hath put upon you, while he be∣comes your Husband, and hath made you his Spouse: and there is not the meanest Christian, how much soever he is undervalued, but he hath a share in this Honor.

7. Against spiritual Desertions: Good Hus∣bands will not forsake their Wives; no Husband should do it, but ought to have one Bed and one Board with them: then be sure, that Christ will not depart from thee; if he shall at any time seem to de∣part, it's for thy good, and he will again return unto thee at the last, and will shew thee his favor; be comforted therefore. Saint Bernard hath a sweet Passage to this pur∣pose:* 1.380

Fear not, O Spouse (says he)

despair not; If, for a little while, thy Husband withdraws his face from thee, all this works together for thy good; both by his coming, and by his departure, thou art a Gainer: He comes for thy good, and he departs for thy good: He comes for thy comfort, and he departs for thy caution; lest the greatness of the comfort should too much lift thee up; lest, if thy Husband should be alway with thee, thou shouldst contemn thy Companions, and shouldst now at∣tribute this continued Visitation, not to Grace, but to Nature. Too much Familiarity breeds Contempt: He withdraws himself therefore, lest, being too constantly with us, he should be contemned, and that, being absent, he may be the more desired; and that, being desired, he might be sought with more earnest∣ness; and that, being long sought, he may be found with more thank∣fulness. Besides, if we should ne∣ver want this comfort (which yet, in respect of the future Glory, is but something in part) we would haply think to have here a continu∣ing City, and the less look for that which is to come. Lest therefore we should mistake the place of our Exile for our Country, the earnest Peny for full Payment, our Husband comes and goes, one while bringing comforts, and another while

turning our whole state into weakness, suffering us, for a little space, to taste how gracious he is; and, before we can have a full taste of it, he is gone.

This then is no small comfort to us against such Deser∣tions.

III. Let wicked men learn hence, not to despise godly Christians, considering the Honor that Christ hath put upon them, in that he becomes their Hus∣band, and makes them his Spouse: How were it not against all Reason to lade them with scorn and con∣tempt, whom the King of Kings hath so highly ho∣nored? as for any of the Subjects, high or low, to have despised Esther, when Ahashuerosh had made her his Wife, and Queen in stead of Vashti. Much more let not them offer any wrong to such: for Christ is their Husband, and they are his Spouse: and there∣fore how shall not the wrong done to them fall upon the head of the wrong doer? As the Husband, that loves his Wife, will reckon any wrong done to her, as done against himself, and will to his power avenge her quarrel:* 1.381 (And this we see in the case of Esther; Haman had plotted the Destruction of all the Jews in one day; and she, being a Jewess, had been in the same danger: and now she had no sooner complain'd to Aha∣shuerosh of the wrong intended at the Banquet of Wine, but instantly his wrath was incensed against Haman; nor could his wrath be pacified, till Haman, his great Fa∣vorite, was hanged upon the Gallows, which he had provided for Mordecai:) So and much more will Christ, the Husband of the Church, be affected with any wrong done to the Church, or any Members of it; he will own it, as done to himself, his wrath will be kindled against them that do the wrong, and a full re∣venge will certainly be taken upon them. As then ye love your selves, repent of, and desist from wronging these.

IV. Let the godly learn, in this respect also, to look to their Conversation, that it may be suitable to the Honor that Christ hath put upon them; for so honorable carriage becomes honorable and honored persons: It's not for a Kings Wife to give way to such behavior, as may yet be tolerable in Women of ordinary rank; much more ought Christians, professing themselves to be so related to Christ, to be choyce of their demeanor, as Christ, in the point of Honor, surpasses all the Grandees of the World.

V. Let them also learn to be thankful to Christ, who hath so honored them, becoming an Husband to them: consider we how great the Honor is, to be the Wife or Spouse of the Prince of the Kings of the Earth: Think we, how unworthy we are so great advancement: and so endeavor we to raise up our hearts to an high pitch of thankfulness: And let us shew it forth,

1. In words, by setting forth his Goodness, and sounding forth his Praises.

2. In Realities, studying to carry our selves to Christ, as to our Husband; and that in sundry Particulars.

1. Let us have an high and reverent Opinion of him, and express it, both in words, as the Church did,* 1.382 while she said of him, My welbeloved is white and ruddy, the chiefest of ten thousands: and in gesture, as those twenty four Elders, falling down, and casting their Crowns before the Throne, and saying,* 1.383 Thou art worthy, &c.

2. Let us be subject to him, to his Injunctions by Active Obedience; and, by Passive, to all the Dispen∣sations of his Providence.

3. Let us have common Friends and common Foes, common Contentments and common Dislikes: He counts our Friends his, and the acts of Friendship done unto us, he reckons as done to himself: It's his voyce,* 1.384 In as much as ye did it to one of these little ones, ye did it to me: He counts our Foes his, and the acts of Friendship denyed to, and the acts of Hostility done against us, he holds, as denyed to, or acted a∣gainst himself.* 1.385 Thus he says, In as much as ye did it not to one of these little ones, ye did it not to me. And when Saul, afterwards blessed Paul, goes on to perse∣cute the Christians, he hears it said to him from Heaven,* 1.386 Saul, Saul, Why dost thou persecute me? What then can we do less, then to count his Friends ours, and his Enemies ours. And, seeing he takes content in the things that make for our happiness, and dislikes the things that make against us, what is more reason∣able, then that we should take content in the things that content him, and dislike and abominate the things that are displeasing to him?

4. Let us be loyally affected unto him: let him have our love, all our love: So ought the Wife to be affected unto her Husband; let us love nothing be∣sides him, but for him: love not any man, but either because he is Christs, or that by our love we may win him to be Christs: let us not go a whoring after other things, not love any thing, by which we may be in danger to be drawn from the love of Christ; nay, in comparison of Christ, hate all. To this purpose is that of our Saviour; He that loves Father or Mother,* 1.387 Brother or Sister, more then me, is not worthy of me.* 1.388 Nay, If any man comes to me, and hates not his Father and Mother, Wife and Children, Brethren and Sisters, yea, and his own life also, he can∣not be my Disciple.

5. Let us delight in Christ and in communion with him: This is a duty of all wives to their Husbands, and a property of every good wife. If they be ab∣sent each from other, she is glad of a Letter from him, and she delights in reading it over and over. If they be present, its her joy to eat and drink with him to speak to him, and to hear him speaking to her. Let us not fail to be so affected to Christ: he is, in regard of his body, absent from us: he in Heaven, we on Earth, and the Scriptures are, as his Epistle written to us, let us delight in them, and exercise our selves in the study of them: thus is the blessed man described, his delight is in the Law of the Lord,* 1.389 and in that Law he meditates day and night. In the Sacra∣ment of the Lords Supper we have opportunity to feast with Christ, let us readily lay hold on all oppor∣tunities for the use of this ordinance in the season of it: let us diligently hear the Word read and Prea∣ched: therein Christ speaks unto us. And finally, let us frequently put up our prayers to Christ, therein we speak to him.

6. Let us long for the time, when this marriage be∣tween Christ and his Church shall be fully accompli∣shed: for so a woman betrothed to an Husband longs for the marriage day. Thus let it be with us: for, for the present, we are but betrothed to him: the mar∣riage shall not be fully accomplished, till the second coming of Christ; then shall the whole Church and all the members of it, both in soul and body, be brought unto Christ, and not till then, to enjoy him and to be with him fully, immediatly, and for ever. And so the Apostle brings this in as a consequence of Christs descending from Heaven with the voice of an Arch∣angel, and with the Trump of God, that we, namely,* 1.390 the whole Church both in soul and body, shall be ever with

the Lord; Oh therefore let us long for that day, let us say,* 1.391 even so, come Lord Jesus, come quickly: this is fre∣quently affirmed of the godly, as of the Saints at Corinth,* 1.392 that they waited, namely, with patience, yet with desire, for the coming of the Lord Jesus. And so St. Paul testifies himself and all the godly, that they loo∣ked for their Saviour from heaven.* 1.393 And so by the same Apostle are the godly described, namely, that they are such,* 1.394 as love the appearing of Jesus Christ. Such therefore let us be.

CHAP. IX. * 1.395Christ and a Lamb.

WE have heard Christ and the Paschal Lamb com∣pared before, and I intend not now to touch upon that: but onely shall take notice of the resem∣blance between Christ and a Lamb in general: And frequently is our Saviour set out under this notion. So the holy Baptist saies of Christ,* 1.396 Behold the Lamb of God that takes away the sins of the world. And a little after, Behold the Lamb of God And so St. Peter,* 1.397 By the blood of Christ, as of a Lamb unspotted, and undefiled. And so Saint John.* 1.398 In the midst of the Elders stood a Lamb, as it had been slain: And again, the twenty four E ders felt down before the Lamb.* 1.399 And again: Worthy is the Lamb, that was slain, to recieve power and riches, &c. And again.* 1.400 Hide us from the wrath of the Lamb? And again.* 1.401 Blessed are they, that are called to the marriage-supper of the Lamb:* 1.402 And again. One of the Angels said, Come hither, and I will shew thee the Bride the Lambes wife:

In all which places its plain, that Christ is spoken of. And the resemblance between Christ and the Lamb holds in these 4. particulars.

1. Its an useful and profitable creature, the flesh, the skin, the wool, yea all of it and about it is good for some use or other, for food, for cloathing, &c. And who sees not, how all this is true of Christ? useful he is for all purposes, he is a King to govern us, a Prophet to teach us, a Priest to Sacrifice and in∣tercede for us; he is a Shepherd to lead us to the green Pastures, a Physitian to heal our Diseases, a Counsel∣lor to advise us, a Guide to direct us,* 1.403 a Captain to fight for us: He is milk, wine, and hony; he is gold to en∣rich us, garments to cloath us, eye-salve to cure our blind∣nesse: yea he is all in all to us;* 1.404 yea all about him is useful to us, the holinesse of his conception to answer for our natural uncleannesse, the holinesse of his life to answer for the irregularities of our lives, his Death to satisfie the justice of God for us: his Resurrection, to be a cause of our resurrection at the last day: His Ascension into Heaven, to prepare Mansion-places for us, his sitting at his Fathers right hand, to in∣tercede for us; his coming again at the last day to take us to himself, that we may be ever with him.

2. The Lamb is a contented creature, content with any pasture, though never so poor, into which the shepherd shall put it: And who sees it not to have been so with our Saviour? If God will have him to be born of a poor Virgin, he disdains it not. If to live in a mean condition, so as not to have where to lay his head, he sticks not at it: he sought not greater things for himself then God had laid out for him; nay when the people would have taken him by force to make him a King, he would none of it,* 1.405 but departed into a mountain alone by himself.

3. The Lamb is a meek creature, bearing wrongs quietly, not studying revenge: and herein, in an high degree, is it a fit resemblance of our dear Saviour:

Therefore, saies St Austin, is our Sa∣viour compared to a Lamb,* 1.406 because of his mildnesse.

We hear that E∣vangelical Prophet in this respect comparing Christ to a Lamb:* 1.407 He is brought, saies he as a Lamb to the slaughter, and as a sheep before his shearer is dumb, so he opened not his mouth. But, will some say, did he not open his mouth? when they came to ap∣prehend him in the garden,* 1.408 said he not, Are ye come out as against a thief, with swords and staves, for to take me? And when one of the Officers struck him with the palmes of his hand,* 1.409 said he not, If I have spoken evil, bear witness of the evil: if well, why smitest thou me? how then is it true of him, that he opened not his mouth? Hear Saint Peter clearing this scruple: he o∣pened not his mouth,* 1.410 that is, when he was reviled, he reviled not again; when he suffered, he threatned not; he neither studyed, nor exercised revenge, but meekly bore all; he could have prayed to his Father, and he would have given him more then twelve Legions of Angels;* 1.411 and what revenge could they have wrought against them, when one Angel in one night destroyed 185000.* 1.412 in the Assyrian Hoast? At his word, as at the word of Elisha fire from Heaven might have consumed them all; or the Earth would have opened her mouth, and devou∣red them all, as it did Korah, and that rout of Rebels. But he forbore all this, and quietly suffered all, com∣mitting his cause to him that judges righteously.* 1.413

4. The Lamb is an innocent creature;

The Lamb saies Bullinger, is a symbole of inno∣cency.* 1.414 And was not this eminent∣ly seen in our blessed Saviour?

whom did he ever wrong in word, in deed, in body, in goods, in good name? how justly might he say, as Samuel in his apology? Whose Oxe have I taken?* 1.415 whose Asse have I taken? whom have I defrauded? whom have I oppressed? &c. The Apostle could say of him, such an high Priest it became us to have, who was holy, harmlesse,* 1.416 &c. Nay, he was so farre from hurting any, that he abounded in the exercise of beneficency: he took all occasions that offred themselves of doing good, yea he sought opportunities, he went about, doing good,* 1.417 saies Saint Peter. He went about all their Cities and Villages,* 1.418 saies St. Matthew, teaching in their Synagogues, and preaching the Gospel of the Kingdome, and healing every sickness and every disease among the people. Nor was there any sort of people, which tasted not of his beneficency: To the woman of Samaria, that had scoffed at him,* 1.419 as be∣ing a Jew, he gave a clear manifestation of himself, as the Messiah, I that speak unto thee, am he,* 1.420 saies our Saviour to her.* 1.421 The woman of Canaan by her importunity pre∣vailes at last to have the devil cast out of her daughter. Malchus, that came among the rest to apprehend him, having had his eare cut off by Peters sword, had his ear cured by our Saviour.* 1.422 And when the Jewes had exercised the height of cruelty against him, having nailed him to the Crosse, he forbeares not then to act for them, but making intercession for them, saies, Father, forgive them, they know not what they do.* 1.423

See here the horrid sin of the Jewes, in plotting and acting against this our dear Saviour: he to be so qua∣lified in all respects, as we have heard, so useful to mankind, so contented with his mean condition for our sakes, so meek under all their acts of unkinde∣nesse against him: so innocent and harmlesse, yea, so beneficent, notwithstanding all their unkindnesses a∣gainst him; and they to be carried with so much vio∣lence

against him, so that nothing will satisfie them but his blood: what horrid inhumanitie is this?

As for our selves, let us remember what Saint John saies.* 1.424 He that saies, he abides in him, [namely, in Christ] ought also himself so to walk, even as he walk∣ed. Let us therefore endeavour as in other particulars so in these to imitate Christ.

1. As Christ was, so let us study to be useful in our places unto those among whom we live, in the employ∣ment of those abilities, which we have received from God:* 1.425 have we the wealth of the world? let us distri∣bute to the necessities of Saints: being rich in the world, be ye rich in good works, and ready to distribute: have ye wis∣dom? be not backward to counsel and advise them that stand in need of your help in this kinde:* 1.426 and according to the gifts, that ye have received, Edifie one another, warn them, that are unruly, comfort the feeble minded, &c. Exhort one another daily. If ye can do no more, ha∣ving yet the spirit of prayer,* 1.427 pray for the peace of Jeru∣salem, yea, pray ye one for another.

2. As Christ was, so let us be content with the mean∣est condition into which it shall please God, our great shepheard to bring us; if he will have us to be as poor, as Job,* 1.428 if he layes afflictions on our loynes, if he gives men leave to ride over our heads, if he shall cast us upon the bed of languishing, be content with all, God will have it so, why should we not be content? much more are we for the cause of Christ, stript of our wealth, cast into prisons, laden with reproaches, banisht out of our Countrey, made a Prey to Sword, to Fire, to wilde beasts? murmur not, but be content; Its for the honour of our Lord and Master, who for our good, and everlasting happinesse, was content, being God, to become man, being the Lord of all, to be∣come servant to all, being to be the great Judge of the

world, to be arraigned at the barre of Humane judg∣ment, being the Prince of life, to suffer death, be∣ing the Lord of glory, to be crucified, being God blessed for ever to be made a curse. Think seriously of this, and then think, what cause have we to be discontented with any the saddest condition, the grea∣test degree of abasement, into which we can be brought for his cause? for, what are we in comparison of him? Learn we therefore, with St. Paul, how to be abased, and how to abound, both to be full and to be hungry,* 1.429 both to a∣bound and to suffer need: and, as the Apostle exhorts us, to be content with such things, as we have.* 1.430

3. Let us be as he was, meek in undergoing all un∣kind usage, that we may meet withal at the hands of men: though we be reproached, reviled, and slander∣ed, let us be as if we heard not; though real injuries be offered to us, let us be as if we felt them not: let us not exercise nor meditate revenge: Its the exhorta∣tion that the Apostles frequently give:* 1.431 Avenge not your selves, but give place unto wrath, saies Saint Paul, Not rendring evil for evil, nor railing for railing, saies Saint Peter. Solomon in the Old Testament can give the same advise. Say not thou, I will recompense evil. And again,* 1.432 Say not thou, I will do so to him, as he hath done to me. And we want not eminent examples of this meeknesse both in the Old Testament and in the New. Of Moses it was said,* 1.433 that he was very meek above all that were in the Earth. Indeed, if God and his honour be concerned,* 1.434 he can be hot to purpose: God is dishonoured by the golden Calf: and now see, how he laies about him. He is bringing in his hand the tables of the Covenant written with Gods own hand, but upon the sight of their idolatry,* 1.435 judging them unworthy of so rare a testimony of Gods love, he casts them out of his hand,* 1.436 and breaks them be∣neath the Mount. As for the Calfe which they had made,

he burnt it in the fire,* 1.437 and ground it to powder, and strained it in the water, and made the Israelites to drink of it: He spares not Aaron, but reproves him sharply, what did this people to thee,* 1.438 saies he, that thou hast brought so great a sin upon them? And, proceeding further, he armes the Levites against their brethren, so that there fell of them three thousand men.* 1.439 Thus hot he is in a businesse, that concerned God: but if the businesse concerns himself onely, he is meek and calm to admiration.* 1.440 Aaron and Miriam speak against him, because of the Ethiopian woman, whom he had married, and he hears it: and when God would not bear it, but would have righted him, and there∣fore had stricken her with Leprosie, he intercedes with God for her. The like we see to be the car∣rriage of David to Saul.* 1.441 What wrong Saul had done to him, ye may see by his expostulation with Saul: and yet how meekly did David carry himself under all? farre was he from revenge Twice he had opportuni∣ty to have cried quit with him;* 1.442 and he had those about him, that were earnest with him, to lay hold on the opportunity and would have wrought the feat for him, but David stilled and stayd them, Sauls life was dear to David: yea, when he fell in the war upon the Mountaines of Gilboa, how did he lament his death?* 1.443 how did he praise him? 2 Sam. 1.

What mother, saies St. Ambrose, could so lament for her Son, as he lamen∣ted for his enemy? who could so praise his Benefactor, as he prai∣sed him, that sought his life?

Yea, when a pick-thank Amalekite, hoping to have re∣ceived a reward,* 1.444 brought to David Sauls Crown and Bracelets, and told him, that he had killed him, he

caused him to be put to death: and he blesses the men of Jabesh-Gilead for their kindness to their Master,* 1.445 Saul:* 1.446 and with what severity did he avenge the death of Ishbosheth, the Son of Saul, upon Baanah and Rechab the Murderers? So meek was David under all the in∣juries of Saul against him; so far from revenge. O∣ther examples I might add, but these may suffice. I will therefore content my self to put you in minde of the meekness of our Saviour, in which he was as a Lamb: and now remember we the charge of our Sa∣viour, Learn of me, for I am meek; namely,* 1.447 that we should be meek, as he was. And fear not now the im∣putation of cowardize. The Gallants indeed of the World reckon this Meekness so to be: but the wisest of meer men tells us, on the other side,* 1.448 That He that rules his spirit is better then he that takes a City. And we shall deceive our selves, if we think that Law of Moses, Eye for eye,* 1.449 &c. to favor the retaliation of wrongs: For, 1. That Law was not given to private men, but to Magistrates, as to Gods Deputies, to whom he hath committed the Sword, to take ven∣geance on evil doers; and so, when they use their power to this purpose, they revenge not, but God by their hand. 2.

The end of that Law (as Tertullian observes well) was not to permit a retaliation of wrongs by way of revenge,* 1.450 but to restrain men from offering the first injury, that every man, looking at the license of the second injury, might keep himself from the first:

For,* 1.451 as the same Father says else∣where,

There is nothing more bit∣ter, then to suffer the same evil, which we have done unto others.

3.* 1.452 The Answer is good that Saint Austin gives:

Who doth readily content himself (says he) to pro∣portion his revenge to the wrong which he hath received? We see men, lightly offended, to plot death, to thirst after blood. The Law therefore, setting bounds to this immoderate and unjust re∣venge, appointed this retaliation. That therefore, which Moses says, An Eye for an Eye, is not for the fo∣menting, but for the restraining of Fury; not that that, which was layd asleep, should be kindled again, but that the heat, that was, might not be stretch'd out too far.

Let us not therefore, either for fear to be counted Cowards, or in hope to be born out by that Mosaical Law, study or exercise revenge; but, after the Ex∣ample of our blessed Saviour, carry our selves meekly in bearing injuries.

4. As Christ was, so let us be, harmless and inno∣cent, not wronging any in word, thought, or deed; in body, goods, or good name. If the Question be, Lord,* 1.453 who shall enter into thy Tabernacle? Who shall dwell in thy holy Hill? that is, Who shall be saved? The Answer is, He that backbites not with his Tongue, nor doth Evil to his Neighbor,* 1.454 nor takes up a reproach against his Neighbor. It stands us then in hand, thus to be harmless, as we desire Happiness. Ask your selves al∣so, Could I take it in good part to be wronged by an∣other? If you could not, then wrong not another: for this is the golden Rule of Equity layd down by our Saviour; What ye would that men should do to you, do ye the same to them:* 1.455 and consequently (which is the

Dictate of Nature) What you would not suffer from an∣other, do it not to another: yea, there is no expecting,* 1.456 upon any just ground, to be free from receiving wrong, except ye be careful not to wrong others: for so our Saviour says,* 1.457 With what measure ye mete to others, it shall be measured to you again. According to that also of the Prophet: Wo to thee that spoylest,* 1.458 and thou wast not spoyled; when thou shalt cease to spoyl, thou shalt be spoyled. And it's an excellent passage of the Prophet Joel against the Enemies of Gods people:* 1.459 The Children of the Jews ye have sold to the Grecians, that ye might remove them far from their border: Behold I will raise them out of the places whither ye have sold them; and I will sell your Sons and Daughters into the hands of the Children of Judah, and they shall sell them to the Sabe∣ans, to a people far off. As then you desire not to suf∣fer wrong, forbear to do wrong. But Christianity stands not all in Negatives: nor shall we answer our Patern, if we onely do no hurt. Add therefore a care to do good, and to exercise beneficency, as our Saviour did: and here take the Rule,* 1.460 Ever follow that which is good, both among your selves, and to all men: and that, Do good to all,* 1.461 especially to them that are of the Houshold of Faith. If occasions of doing good offer themselves to us, accept of them with joy and thank∣fulness: If they seem to fly from us,* 1.462 pursue them with all earnestness; this is that following which Saint Paul means: Thus did our Saviour, who went about doing good.

CHAP. X. Christ and the Light.

CHrist is frequently set out by this Resemblance: The Evangelist says of John the Baptist; The same came to bear witness of that Light:* 1.463 and who was it, to whom he came to bear witness, but Christ? He adds;* 1.464 He (namely, John the Baptist) was not that Light, but was sent to bear witness of that Light. But how then says our Saviour of this holy Baptist,* 1.465 He was a burning and a shining Light, and of his Apostles in general, Ye are the Light of the World?* 1.466 The Answer is facile and easie: John was a Light, or as it were a Candle, or a Torch,* 1.467 giving Light to men; but he was not that Light. The Apostles were said to be the Light of the World; but Light enlightened, whereas Christ is the enlightening Light, as the Evangelist proceeds to say concerning Christ,* 1.468 He is the true Light, that enlightens every man that comes into the World. So was not John the Baptist, nor the Prophets, nor any other man, but Christ alone. Therefore he alone takes it to, and says it of,* 1.469 himself, I am the Light of the World.

And this, as Jansenius well observes, agrees to Christ, both as God, and as Man:

For according to his Divine Na∣ture he is the Light,* 1.470 because in re∣spect of it he dazles the mindes of men with his hidden beams, and suggests those things that are just and saving. And, in regard of his Humane Nature, he is the Light, because in his assumed Humanity,

both by word and by example, dri∣ving away the darkness of Ignorance and sins, he hath taught and shew∣ed the things that belong to Justice and Vertue.

And the same Author further ob∣serves,* 1.471

That Christ did emphati∣cally say, I am the Light of the World; signifying, That, besides himself, none is the Light of the World; and that, if any other be a Light to the World, he is so by him, namely, by partaking of his Light: in which respect he said, that his Apostles are the Light of the World. He shews, that Moses was not the Light of the World, as who enlightened onely a small part of the World, and onely with a dim Light, not as a Sun, but as a Candle. He notes also, that neither the Phi∣losophers, the Teachers of the Gen∣tiles, nor the Pharisees, the Teach∣ers of the Jews, were the Light of the World, as who did rather cast darkness upon the World, then drive it away from the World; and that he alone is that to the whole World in spiritual, which the visible Sun is in bodily respects.

And the Resemblance holds in sundry Particu∣lars.

1. The Light receives no pollution; though it shines on a dunghil, or on any place most loathsom and filthy, yet it remains still pure and untainted. So our Saviour, though he came to a sinful World, as to a stinking dunghil, or a Golgotha, a place of dead mens

skulls, yet he retained his purity still; he converses with Pharisees, with Publicans and Sinners, yet is not infected by them: many of them were bettered by him, he not liable to be corrupted by any of them.

2. Light is a common benefit; no people is there to whom it is appropriated; no people excluded from the comfort of it: it shines upon all, there is no Mo∣nopoly, no ingrossing of it. So is Christ a common benefit to all Believers of all Nations, of all ranks and degrees, to Jews, to Gentiles, to high, to low, to rich, to poor, to Master, to Servants, to male, to female, to learned, to unlearned. So says the Apostle: There is neither Jew nor Greek,* 1.472 there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus. Every man therefore is invited unto him,* 1.473 with promise to receive benefit by him: Ho, eve∣ry one that thirsts (says Christ by the Prophet) come, buy of me Milk and Wine:* 1.474 Come unto me all that labor, and are heavy laden,* 1.475 and I will give you Rest. If any man thirst, let him come to me and drink. Let him that is a thirst come,* 1.476 and whosoever will, let him take of the Water of Life freely. See in all these the Invitation general, and no sorts of persons excluded.

3. Light expels Darkness: so doth Christ expel the darkness of Ignorance: When Christ came into the World, he drove out the Darkness that was in the World before, and brought in a clearer Mani∣festation of the Mysteries of the Kingdom of God, then had been formerly in the World: Life and im∣mortality is brought to light by the Gospel,* 1.477 and that by Christ: for this Salvation, discovered in the Gospel, was first preached by the Lord himself.* 1.478 And, when Christ comes first into the Soul, he findes all covered with a worse then an Egyptian Darkness; and so Saint Paul

says of the Gentiles,* 1.479 That they had their understanding darkened: but he dispels this Darkness, setting up, yea, being a Light in our Souls: In which respect St. Paul says to the Ephesians, Ye were once Darkness,* 1.480 now ye are Light in the Lord.

4. We hear what our Saviour says:* 1.481 He that walketh in Darkness doth not know whither he goes. And again: If a man walks in the night, he stumbles,* 1.482 because there is no Light in him: but he that walks in the day,* 1.483 stumbles not, because he sees the Light of the World. And, as it is for going, so it is for action; In the dark a man knows not what he doth, but Light directs, as the Foot in walking, so the Hand in working. In this also Christ resembles the Light. Saint Paul, while Saul, being a stranger from Christ, who wonders to see him guilty of gross miscarriage?* 1.484 A blas∣phemer, a persecutor, and injurious, destroying the Faith, breathing out Threatenings against the Disciples of the Lord, making havock of the Church, and haling men and women to prisons. But Christ meets him in the way to Damascus, and enters into his Soul; and now, having Communion with this Light, he is directed to better courses; of a Wolf, he becomes a Sheep, yea, a careful Shepherd;* 1.485 He preaches the Faith, which once he destroyed; He tenders the Flock of Christ, of which formerly he had made havock. And so we may see it to have been with others.

5. Light is a pleasant thing:* 1.486 Truly the Light is sweet (says Solomon) and it's a pleasant thing for the Eye to behold the Sun: And,* 1.487 The Light of the Eyes re∣joyces the Heart, says he. And hence Light is put for Joy: Light is sowen for the righteous,* 1.488 and Joy for the upright in Heart. And thus doth Christ resem∣ble the Light; as Jansenius well observes:

We

shall (says he) rightly understand, That Christ doth call himself the Light of the World,* 1.489 because he came to exhilarate the afflicted mindes of men by his Gospel, and the Tydings of Salvation.

And there∣fore the Angel bringing news to the Shepherds of the Birth of Christ, calls it Tydings of great Joy,* 1.490 which shall be to all Nations. And there∣fore, calling the Holy Ghost another Comforter, he implies, That he himself is a Comforter. And indeed there is not any affliction either of body or minde, under and against which we may not finde matter of comfort in Christ, as might be shewed in Particulars.

Hence we may learn sundry things.

1. See the fearful folly, of which they are guilty that refuse to accept of Christ, when he is offered, and offers himself to them in the Word and Sacra∣ments: it is thus with many: haply, might they have him upon their own terms, might they keep him and the World together, might they keep him and their sins together, they would be perswaded easily to ac∣cept of him: but the case so standing, that they can∣not keep both together, they bid adieu to Christ: Oh the folly of these men! for now they, rejecting Christ, refuse to accept of Light, and choose rather to live in the dark: and how shall they avoyd stumbling and falling? And when crosses and afflictions betide them, where shall they finde comfort to uphold them, while they refuse Christ, in whom alone all comfort stands? who shall wonder, if such as these fall into despair? who shall wonder, if such, in extremity of sorrow, offer violence to Nature, and prove cruel to themselvs?

2. See how comfortable the condition of them is, that have an interest in Christ, that can say, as the

Spouse, I am my welbeloveds, and my welbeloved is mine:* 1.491 see the great good, that accrews to them by him: for he is the light, and therefore, Christ being yours, the light of the world is yours: he is yours, to whom it belongs to expel the darknesse of ignorance out of your mindes: and doubt not, but he will do it, not all at once, but by degrees. Having him ye shall walk, surely, and safely, ye shall be secured against falling and stumbling, ye shall be guided and directed by him in the ordering of your steps. Having him ye shall be sure in him to finde comfort against all distresses, which may happen to you, whether in body or in minde: against Satan, he hath vanquisht him in himself, and he will tread him under your feet: against the world,* 1.492 Christ hath overcome it for you: against your sins: Christ hath satisfied Gods justice offended by them, and ob∣tained your pardon, for He dyed, and is risen again,* 1.493 and makes intercession for you at Gods right hand, against all breaches between God and you:* 1.494 for Ye are reconciled to God by the death of his Son: against the curse of the Law, for Christ hath redeemed you from it,* 1.495 being made a curse for you; against death;* 1.496 for through Christ ye have victory over it. And the like in all the rest: how hap∣py then is the condition of such?

3. Let us learn by Christ to keep our selves unspotted in the worst times, & in the worst places: so did Christ; so let us do, or at least endeavor to do.* 1.497 It was the com∣mendation of Noah, that he was an upright man in that ge∣neration, when all flesh had corrupted their way; and of Job, that he feared God, and eschewed evil, in the Land of Ʋz; thus were these men, as the fish that remain fresh in the salt Sea, and as the Stars, that shine clearest in the dark night, and thus let us endeavour that it may be with us,* 1.498 according to that exhortation of Saint Paul, Be blamelesse and harmlesse, the Sons of God, without rebuke in the midst of a crooked and perverse Nation.

4. Let us learn, not to contemn and despise God∣ly Christians, between whom and us there is ne∣ver so great distance in outward respects: though they be poor and we rich, they despicable, we honourable, &c. yet despise them not, but own them as brethren, and give them the right hand of fellowship: remembring, that as the benefit of the light belongs in common to all creatures, so the bene∣fit of Christ to all Christians,* 1.499 and though in world∣ly respects, there be never so great difference between us and them, yet in Jesus Christ we are all one.

5. Are we in our places Lights, communicating Light to others, instructing them in the knowledge of God and of Christ,* 1.500 guiding them by the light of our example? yet let us walk in all humility: re∣member, that Christ alone is that true light, enlighte∣ning every man, that comes into the world: and if we be Lights, we are but enlightned Lights: and the light, which we impart unto others, we have it not of our selves, but from Christ the light of the world: Why then should we be proud?* 1.501 Remember the argument of the Apostle: What hast thou, saies he, which thou hast not received? that is, nothing: and if thou hast received it, namely all that is good, why do∣est thou boast?

6. If we want light, let us seek to Christ for it, who is this great light of the world: finde we darknesse remaining in our minds? seek to Christ, and desire him to dispel it,* 1.502 and to set up the light of knowledg in us, praying, as David, Open mine eyes that I may see wondrous things out of thy Law: find we our selves to sit in the darknes of affliction and sorrow? and desire we the light of joy and comfort? whether shall we seek for it, but to Christ, the Fountain of Light? and here we cannot

miss of it? he wants neither power nor will to com∣municate this light unto us: It was the comfortable assurance, wherewith the Church supports her self in her sorrow, when I sit in darknesse,* 1.503 the Lord will be a light unto me.

7. As Christ being the light of the world, com∣municates his light unto us, instructing and comfort∣ing us, so let us, having recieved light in any kinde from Christ, impart our light unto others for their be∣nefit; having been taught by Christ, and instructed in any truth, let us readily teach and instruct others: be not we niggards of our knowledge, but readily communicate it to others. Thus Andrew having found Christ, saies to his brother Peter,* 1.504 We have found the Messias: and Philip to Nathaneel,* 1.505 we have found him of whom Moses did write, &c. And the woman of Samaria to her neighbours, Come see a man,* 1.506 that hath told me all things, that ever I did, is not this the Messias? Thus let us do; we shall loose nothing by it, nay we shall gain by it. That of Solomon is verified here, There is that scattereth, and is more increased; and there is,* 1.507 that withholdeth more then is meet, but it tends to poverty: the liberal soul shall be made fat: and he that watereth shall be watered also himself. Its a true saying of Cle∣mens Alexandrinus to this purpose.

A man, tea∣ching, learnes more, and he that speaks,* 1.508 doth often hear with them that hear him.

And, having re∣ceived from Christ the light of com∣fort in any distresse, let us be ready to comfort others lying under any pressure; this saies the Apostle, is expected at our hands, that we should comfort others with the same comforts wherewith we our selves are comforted of God.

CHAP. XI.

Christ and a Lilly.

* 1.509CHrist himself in his own words, resembles himself to a Lilly. I am (saies he) a Lilly of the Valleyes: for so Tremellius makes the two first Verses of this Chapter, to be the words of Christ concerning him∣self.

And St. Bernard notes the resemblance to stand in sundry particulars.

* 1.5101.

Acknowledge Christ to be a Lil∣ly by his Whitenesse, who presently in the very springing of this flower, shined unto the shepherds by night.

2.

Acknowledge him also to be a Lilly by his sweet smell,* 1.511 by which he was made known to the wise men, who were farre distant from him; Its true, a star appeared to them; but those grave men had ne∣ver followed it; had they not been drawn by the inward sweet smell of that flower now sprung up.

* 1.5123.

And truth is truly a Lilly, the sweet smell of which animates faith, and the brightness of which enligh∣tens the understanding. And now lift up your eyes to the person of the Lord, who saies of himself. I am the Truth, and see, how fitly truth is compared to a Lilly.

* 1.5134.

If thou hast not observed it,

mark as it were little golden rods, issuing out of the midst of the flower, and compassed about with a most white flower, excellently, and fitly disposed, as a crown, and acknowledge in Christ a Divine Na∣ture crowned with the purity of the Humane Nature.

5.

And haply,* 1.514 for this cause He called himself a Lilly, because all things about him were Lillies, his Conception, his Birth, his Conver∣sation, his Words, his Miracles, his Passion, his Death, his Resurrecti∣on, his Ascension: What of these was not white? what of these sent not out a fragrant smell? In his Conception did shine forth the great brightnesse of the Heavenly light, by the abundance of the Ho∣ly Ghost coming on him: his Birth was made white by the untainted Virginity of his mother: his Con∣versation, by the Innocency of his Life, his Speeches, by the truth of them; his Miracles, by the purity of his heart; his Passion, by his will to suffer; his Death, by his power not to dye; his Resurre∣ction, by the courage of the Mar∣tyrs; his Ascension, by the exhibition of the pro∣mises. He adds by way of close. How good and pleasant is the scent and odour of Faith in all these? filling indeed our times and hearts, who yet never saw his whitenesse.

But because these words are

by many Interpreters of note denied to be the words of Christ concerning himself, and affirmed to be the words of the Church concerning her self, I shall for∣bear to follow this resemblance any further.

Onely in a word, we may see, how amiable in all respects Christ is, and what cause we have to be ena∣moured of him.

Christ and a Lion.

Our dear Saviour is oft in Scripture set out by this resemblance, as in Jacobs Prophetical blessing of Ju∣dah.* 1.515 Judah, saies he, is a Lions whelp: from the prey, my Son, thou art gone up: he couched down, as a Lion, and as an old Lion: who shall rouse him up? And in that Pro∣phesy of Balaam,* 1.516 He couched and lay down, as a Lion and as a great Lion, who shall stir him up? and he is called the Lion of the Tribe of Judah.

Saint Austin, taking knowledge of it, that Christ is called a Lion, and the devil is called a Lion, makes the proportion in both to hold thus.

Christ is called a Lion,* 1.517 and the de∣vil is called a Lion; the one for his courage, the other for his savage cru∣elty: the one to overcome, the other to hurt.

And elsewhere, ta∣king knowledge of it, that Christ is called a Lion, and a Lamb slain, con∣ceives thus of the proportion:

Christ is called a Lion, and a Lamb slain: a Lion for his courage, a Lamb for his innocency: a Lion because unvanquisht,* 1.518 a Lamb, be∣cause he was meek.

Saint Chrysostome observes this re∣semblance

between Christ and a Lion in this particular.

As a Lion, saies he, is dreadful not onely wa∣king, but also sleeping, so is Christ formidable not onely living but al∣so dying on the Cross: for even then he wrought great Miracles, causing the Sun to be Eclipsed, cleaving the Rockes asunder,* 1.519 making the earth to quake, and rending the vail of the Temple, &c.

And elsewhere, summing up much together, he saies,

In respect of his strength, and because he is terri∣ble, and is endued with Kingly Ma∣jesty, therefore is Christ compared unto a Lion: for to the Lion all this agrees, he is the strongest of all the beasts, he is terrible to them all: as the Pro∣phet saies, When the Lion roareth,* 1.520 all the beasts of the field tremble: and he is the King of all the beasts: but in a much more eminent way do all these agree to Christ.

Rivetus in his Commentary upon Genesis, observes many things of the Lion.

The Lion (saies he) is of a generous spirit, he uses mag∣nanimity against fierce and cruel beasts,* 1.521 withstanding them to their face, not coming behind them: he uses to spare the humble and pro∣strate: he sleeps not much, and sleeps with his eyes open.

Its true that this Authour applies those things to Magistrates, but they are eminent∣ly true of Christ: Who is, or ever was couragious, if not Christ? yea,

all the courage of others in acting or suffering for the cause of God, from whom is it, if not from Christ? for from his fulnesse we all receive,* 1.522 and grace for grace. And the Apostle will tell us, that we are more then conquerors through him, that hath loved us: the courage then of the Martyrs must needs argue the courage of our Saviour, as the effect argues the cause: And in∣deed who shall not acknowledge Christs courage, that considers his dealing with his enemies? for we shall see, that he comes not as a coward behind them, but meets them openly, and withstands them to their face. If he will grapple with the Devil, he meets him upon his own ground,* 1.523 he comes into the wilder∣nesse to be tempted of the Devil. If he will deal with Saul,* 1.524 afterwards blessed Paul, he meets him in the way to Damascus, stopping him when he was in his full career, and casting him to the ground, over∣came him to his infinite advantage.* 1.525 If he will deal with Julian the Apostate, he takes the time, when he was attended with a great Army in his expe∣dition against the Persians, and then gives him so fatal a stroke, that he is forced to acknowledge Christ the Conqueror, though not without a name of reproach, crying out Vicisti Galilaee, thou hast over∣come,* 1.526 O Galilean: yea, and the Christians at An∣tioch upon the report of his death, could cry out Vicit Deus & Christus ejus, God and his Christ hath overcome. And for the second thing noted in the Lion, that he spares the humble and prostrate: this gave occasion to that saying of the Poet, cited by Simson.* 1.527

Corpora magnanimo satis est prostrasse leoni. Its the safest course to lye prostrate before a Lion

This is most true of Christ; If any continue in their pride to oppose Christ, they shall feel by sad experi∣ence, whom they provoke against themselves, witness the fore-named example of Julian: but if any submit and humble themselves, they are spared, and received to favor: witness Saint Paul, who (while he was Saul) was a bitter Enemy to Christ and Christians; and yet afterwards, submitting himself, and crying out, Lord,* 1.528 what wilt thou have me to do? he is spared, and his en∣mity pardoned, and he receives great Grace from Christ, as himself confesses, saying,* 1.529 I obtained Mer∣cy, and the Grace of our Lord was exceeding abundant: And so that is true of Christ, which the Apostle says; God resists the proud: the word is emphatical,* 1.530 as if he had said, He sets himself in a warlike posture, and takes up Arms of defiance, which he will not lay down, till he hath approved himself to be the Con∣queror; but, on the other side, he gives Grace to the humble.

And, for the last, That the Lion sleeps little: Sim∣son in his Heiroglyphicks affirms it;

The Lion (says he) takes the least sleep of all the Beasts;* 1.531 he hath great Eyes, and very little Eye∣lids, with which he can hardly co∣ver his Eyes: and this he doth ap∣ply to Christ.

So (says he) the Lion of the Tribe of Judah,* 1.532 who keeps and protects Israel, neither slum∣bers nor sleeps, but always watches over them for their good; both to keep off or remove Evils from them, and to heap Blessings upon them, as their wants require.

Hence we may learn divers things.

1. See the comfortable and safe condition of the Church, and the Members of it: for we see, what a Defender we have; of great power, as a Lion; of great watchfulness, as a Lion: why then should we fear any Enemies?* 1.533 The Devil indeed goes about, as a roaring Lion, seeking whom he may devour: And the Enemies of the Church, acted by Satan, are Lions for cruelty;* 1.534 I was delivered (says Saint Paul) out of the mouth of the Lion. And so says David of his Enemies, They gaped upon me with their mouths,* 1.535 as a ravening and a roaring Lion. But be of good chear, the Lion of the Tribe of Judah is your Defender against all these: and what are they in comparison of him? They are strong and powerful, they are watchful against you, seek∣ing and readily laying hold upon all opportunities to do you a mischief; but Christ is infinite in power and in care for you: and therefore what can they do against you? Trust in Christ therefore, and ye shall then be able to say with David,* 1.536 I will not fear what men or devils can do against me.

2. See the sad and unsafe condition of all Christs Enemies, going on proudly in their hostility against him: Such are all they, that go on impenitently in their wicked courses.* 1.537 If ye love me (says our Saviour) keep my Commandments: then to go on in the wilful vi∣olation of his sacred Laws, must needs render men Enemies of Christ; for this is in effect to say, We will not have this man to reign over us:* 1.538 and them that said so,* 1.539 he held his Enemies; As for those my Enemies, that would not have me to reign over them: and see there their doom, Bring them hither, and slay them before me. Christs Enemies also are Enemies of godly Christians, that make conscience of their ways:* 1.540 He that loves him that begets, must love them also that are begotten: He then

that hates them that are begotten, hates him that be∣gets. Let all these then see how unsafe their condi∣tion is: how can they expect other then to be destroy∣ed? and how shall they avoyd it? for he is the Lion of the Tribe of Judah, a Lion for strength; as a Lion surpasses all creatures in strength, so doth Christ much more.

3. Let us then tremble at the Word of Christ, at his Threatenings of Judgments: We hear what the Prophet says; If the Lion roars,* 1.541 all the Beasts of the field tremble. And shall Christ roar from Heaven in his Threatenings, and we not tremble? Hear we what God says; To the man will I look, namely,* 1.542 with a gracious aspect, that trembles at my Word. As we then desire, That God should look upon us with a favorable Eye, let us not slight and contemn Christs Threaten∣ings, though uttered by men, subject to the same pas∣sions with our selves, but tremble at them, and fear to go on in those sins, against which such Threaten∣ings are denounced.

4. Let us learn, having offended Christ by our sins, not to stand out at the staves end, nor to hold up buc∣kler against him, but come in, and humble our selves before him: so, if we meet a Lion in the way, we will hold it our best course to fall flat on the ground, and to lie prostrate on the ground: much more will it be our wisdom so to carry our selves towards Christ.

CHAP. XII. Christ and a Physician.

OUr blessed Saviour, for conversing with Publi∣cans and Sinners, was excepted against by the Pharisees:* 1.543 Why eats your Master (say they) with Publi∣cans and Sinners? Our Saviour answers this Cavil di∣vers ways: His first Answer is taken from a simili∣tude,* 1.544 The whole need not the Physician, but the sick. His Argument stands thus; No place is fitter for the Phy∣sician, but where men are that need his help, as being sick: but I am a Physician, Sin is a sickness, these Pub∣licans labor under this sickness; therefore no place is fitter for me, then where these Publicans and Sinners are: Therefore to cavil at me, for conversing with Publicans and Sinners, is equally unreasonable, as if any should cavil at a Physician for being with sick per∣sons So that it's manifest, that here our Saviour speaks of himself, as a Physician.

And indeed the work of a Physician is done by Christ, therefore he doth not unfitly resemble himself to the Physician. The Antecedent is manifest; for what work is more proper to the Physician, then to heal diseases, and to cure the diseased? and this was done by Christ, as is manifest in the History of the Evangelists;* 1.545 He went about, healing every sickness and every disease among the people, says Saint Matthew. And so it's prophesied of him,* 1.546 The Sun of Righteousness shall arise with healing under his wings.

And the things that are required in a Physician are eminently to be found in Christ: 1. Knowledg of the Diseases, of the Causes and Cure of them: and who can

deny but that this was transcendently in him? 2. Carefulness: and this was in Christ in an eminent proportion. 3. Pity: Christ hath a fellow-feeling of our infirmities. 4. Painfulness: This was in Christ, as may appear by his manifold Travels from one Town to another for this end.

But there is great difference between Christ and other Physicians: in all which we shall see Christ to have the pre-eminency; so that it will easily appear, that we may say (without prejudice to Galen, Hippocra∣tes, or any other Physician of the greatest note that ever have been) that Christ is The Physician, by way of eminency, The incomparable Physician; in com∣parison of whom, the greatest or most eminent of that profession may (without disparagement to them∣selves) confess, that they are not worthy to carry his Books after him; or, in the words of that holy Baptist,* 1.547 that they are not worthy to unloose the latchet of his shooes.

1. Other Physicians cure onely the Diseases of the Body: but he is the Physician that cures the Diseases of the Body, and also of the Soul, to which latter none of our Physicians do attain. Excellently Saint Bernard to this purpose:

Mankinde (says he) labors under a threefold Disease, our Nativity, Life,* 1.548 and Death: our Nativity unclean, our Life perverse, our Death danger∣ous: Christ comes, and against this threefold Disease hath brought a threefold Remedy: for he was born, he lived, and he dyed: his Birth cleansed ours, his Death de∣stroyed our death, and his Life hath instructed ours, and sets it right.

Then is Christ a compleat Physician of our Souls. And to this, as no Physician, so no man, nothing can lay any claim. See the Confession of Saint Macarius:

As that Woman, that was diseased with the issue of blood (says he) truly believing,* 1.549 after she had touch∣ed the Hem of the Lords garment, was presently healed, and the issue of blood was stopped: so every Soul, smitten with the incurable wound of sin, and having a foun∣tain of impure thoughts, if it comes to Christ, and, truly blieving, prays to him, obtains cure, from that otherwise incurable fountain of lusts; and that fountain is dried up, and fails, which sent forth those impure thoughts, by the power of Jesus alone; nor is it in the power of any other to heal this wound.

And a little after he adds:

As the foresaid Woman, when she had spent all her Goods upon Physici∣ans, was not yet healed by any of them, till she came to Christ, and, truly believing, touched the Hem of his garment: so neither could any of the just Fathers, Prophets, or Patriarchs, from the begining, cure the Soul wounded with the in∣curable wound of evil thoughts. Moses came, but he could not con∣fer soundness. Priests, Gifts, Tythes, Sabbaths, New-moons, Washings, Sacrifices, and Burnt-offerings, and

all the rest of that ceremonial righ∣teousness was celebrated in the Law; and yet by them all could not the Soul be healed or cleansed, till the Saviour came, who is the true Physician, and heals freely.

And the same Truth is attested by him in many other places.* 1.550 And now what a vast dif∣ference is this between Christ and other Physicians? and how great is his eminency above them, in that he healed the Diseases of the Body as well as they; and also the Diseases of the Soul, to the curing of which, neither they, nor any other, can or ever could at∣tain?

2. With respect to the Body, other Physicians can cure some Diseases, but some are incurable Diseases, so called, because it passes the skill of any Physician to cure them; many Diseases there be, that put the most able Physician to a plunge, some ease they may give, but perfectly cure them they cannot with all their skill; as we see in manifold experience: but there is no disease or malady above the reach of this Grand Physician, which he was not able to cure; Palsies, Le∣prosies, Lunacies, Blindness, Deafness, Dumbness, &c. He healed them all: He gave them occasions to say,* 1.551 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath done all things well; he makes both the deaf to hear, and the dumb to speak: of giving sight to one born blinde, the man so restored to sight could say,* 1.552 Since the World began was it not heard that any man opened the Eyes of one that was born blinde:* 1.553 And yet he did it. A cure of so high a nature, that from it the Jews could conclude,* 1.554 That he could have caused that Lazarus should not have dyed. Diseases of long con∣tinuance have been cured by him;* 1.555 The Woman that had the issue of blood twelve years, was healed by

him.* 1.556 The Woman that was bowed together, so that she could not lift up her self, eighteen years, was made streight by him. The man, that had been sick of the Palsie thirty eight years,* 1.557 was healed by him. And what wonder is it, that he could thus cure all kindes of Diseases! for Death it self could not hold its purchase against him:* 1.558 he restored even the dead to life, as the Daughter of Jairus, dead, yet lying upon her bed;* 1.559 yea, the Widows Son at Naim, dead, and laid upon the Bier, carried out of the house towards the place of burial; yea, and Lazarus him∣self,* 1.560 dead and buried four days, so that his Sister Martha could say, Lord, by this time he stinketh; yet he was raised and restored to life. Nor is it any wonder that he had such power against Death; for he had power over him that hath the power of Death,* 1.561 even the Devil; casting him out of them, of whom he had taken possession; whether one Devil, as out of the Daughter of the Woman of Canaan;* 1.562 or seven Devils, as out of Mary Magdalen; or a Legion of Devils,* 1.563 as out of the man that wore no clothes, nor abode in any House, but in the Tombs; yet they all could not make good their Tenure against Christ. An incomparable Physician!

3. Physicians, healing Diseases, do it by the help of Herbs, and Drugs, and Physick, prepared by them∣selves, or by Apothecaries, at their appointment: and without such means they can do nothing, being but Instruments of Gods ordinary Providence: But in the Cures wrought by our Saviour there was no use of any such means, but either he spake the word, and the business was effected; He said to the Leper,* 1.564 I will be thou clean, and presently he was cleansed:* 1.565 and so in raising the dead, Young man, I say unto thee, Arise; and instantly he was restored to life:

and so in raising of Lazarus, Christ saies, Lazarus, arise:* 1.566 and presently he arose: or by his bare touch of them, and word together. So to the man that was deaf and dumb, he put his finger into his eares, and he spit,* 1.567 and touched his tongue, and streightway his eares were opened, and the string of his tongue was loosed, and he spake plain; or by the touch of the hemme of his garment,* 1.568 as in the wo∣man that had the issue of blood: and so the Evangelist saies, As many,* 1.569 as touched the hemme of his garment were made whole. Who can so cure?

4. Physicians working cures, perfect them by de∣grees: a disease may be cured, but weaknesse remains a long time after: a bone broken or dis-joynted is set, but its not presently strong: a wound may be healed, and yet a scar remains. But Christs cures were perfected presently.* 1.570 Peters wives mo∣ther lay sick of a Fever, but no sooner did Christ touch her, but instantly the fever left her, no weak∣nesse remaining, for she arose and ministred to them. The Paralitick was brought to Christ in his bed,* 1.571 born of four, but instantly the cure was so perfected, that he was able to go and to carry his bed.

5. Other Physicians are chargeable and costly, they will not ordinarily do any thing without their fee, not speak a word, not write a line, not stirre a foot out of doores, though the necessity of the Patient be never so great: Its noted of the woman, that bad the issue of blood twelve yeares,* 1.572 that though she was never the better, yet she had spent all her substance upon Physicians. But its farre otherwise with our blessed Saviour; whom he undertook to cure, he certainly healed them, and yet its true of him that St. Macarius saies of him, Curat gratis, he beales freely, not expecting any fee, not taking any re∣ward, as its plain in the history of the Evange∣lists.

Hence we may learn divers things.

1. See what a great benefit Christ is, how he serves for all uses. If we be hungry, he is bread to nourish us: and so in the rest: And, for the particular in hand. If we be sick or wounded, in soul or body; he is a Phy∣sician to heal and cure all our maladies: how great is the love of God to us, in that he gives Christ to us thus useful to all purposes?

2. Let us honour Christ, and have him in high esteem, admire him; respect and honour is due to the Physi∣cian of the body.* 1.573 Honour a Physitian with the honour, that is due to him, saies the Son of Sirack. Much more let us honour Christ and have him in high esteem; he is an incomparable Physician, none is like unto him. Its the exhortation of Saint Chrisostome.

As we then admire the Physician, when we see him to restore to former health men that laboured under in∣curable diseases,* 1.574 and freeing them from their infirmity and weak∣nesse: so admire and stand astoni∣shed at Christ, because he is able to free men from their sins, who laboured under incurable diseases, and to make them fit for the King∣dome of Heaven, that had risen to the highest pitch of wickednesse.

And how can we deny Christ to be worthy of all honour and esteem, whom we see to be a Physician of such eminent note? let us not therefore fail to give him the honour that is so transcendently due unto him.

3. Let us, labouring under any malady or disease, in soul or body, fly to Christ by prayer, to be healed

and cured of it: so in case of any disease in the body, hearing of any Physician of more eminent note, then the rest (so well we love our bodies, that) we spare no pains, no cost, to procure his counsel, we use all means to have him come to us, or, if by any means we can, we go over to him, that he may take us as his Patients, especially if we be enformed, that there is no other Physician comparable to him for insight in∣to the Nature, Causes, and Cure of the Diseases un∣der which we labour: As for the diseases of the soul, its Christ onely that can heal them, and our soules of all other things should be dear to us; why therefore should we need to use many words to perswade men to fly to Christ by prayer for the cure of them? So Macarius, laies down the ground, and then inferres upon it this conclusion.

We have received such a deadly wound,* 1.575 that onely the Lord could cure it, and for this cause he came himself, be∣cause none of the Ancients, nor the Law it self, nor the Pro∣phets could cure it. Let us therefore receive God himself, and the Lord, as the true Physician, who onely coming can heal our souls; and who for our sakes suffered so much. And as for bodily diseases, Physicians are indeed the instru∣ments of his providence for the cu∣ring of them, but yet, without his good hand upon them, they can do nothing, and therefore let us not rest in the care and skill of the Physician: but pray unto Christ, the great Physician, that he would direct them, and give successe to their endeavours.

CHAP. XIII. Christ and a Shepherd.

OUr Saviour speaks of himself, as such, and of the godly, as his sheep. I am the good Shepherd,* 1.576 saies he, the good Shepherd gives his life for his Sheep. And again, I am the good Shepherd, and know my Sheep. And so the Prophet Isaiah speaks of him.* 1.577 He shall feed his flock like a Shepherd. And so the Prophet Ezekiel brings him in, saying, I will search my Sheep,* 1.578 and seek them out, as a Shepherd seeks out his Sheep. So doth St. Paul speak of him, The God of peace, that brought again from the dead the Lord Je∣sus the great Shepherd of the Sheep. And so Saint Peter speaks of him:* 1.579 now ye are returned to the Shepherd and Bishop of your souls. And again, When the cheif Shep∣herd shall appear, &c.

And the resemblance holds excellently between Christ and a Shepherd.

1. The Shepherd knowes his own sheep from the sheep of other men: and to this purpose is the mar∣king of sheep: so is it with Christ: so saies the Apo∣stle,* 1.580 The Lord knows who are his. And so saies our Sa∣viour. I am the good Shepherd, and I know my sheep: The good and bad are in this world mixt together, yet he knowes, who are the sheep belonging to him; yea, wheresoever they are, he doth know them, and their estates: he knew Jeremiah in the dungeon, the three children in the fiery Furnace, Daniel in the Lions den, Paul and Silas in the inner prison, he knew the Israe∣lites in Aegypt, the Jewes in Babylon.

2. The Shepherd is careful in feeding and pasturing his sheep; he leads them not out to rotten grounds, that may bane them, but into good and wholesome pastures, on which they may thrive. Such care hath Christ for his people, his sheep: he feeds their bodies with material food,* 1.581 See how he fed Israel in the Wil∣dernesse, because they wanted means of Tillage, he fed them with Manna from Heaven:* 1.582 and because it was a dry Wildernesse, he gave them water out of the Rock. See how he fed Eliah,* 1.583 when he was fain to fly from Ahab and Jezabel: the Ravens bring food to him, and the brook Cherith furnisheth him with drink:* 1.584 and when the waters of the Brook failed, he sends him to the widow of Sarepta,* 1.585 the meal of whose bar∣rel and the oyl in her cruse he lengthens out, that it might suffice for the support of the Prophet, the Wi∣dow and her Son, till he sent rain on the earth:* 1.586 Af∣terwards he made the Angels his Purveyors to pro∣vide food for him. And so still he provides food for us, yea for all creatures. These all wait upon thee,* 1.587 saies the Psalmist, and thou givest them their meat in due season. Much more will Christ provide food for his people: see the promise.* 1.588 The eye of the Lord is upon them that fear him, to keep them alive in famine. So he feeds their soules with spiritual food, Word and Sa∣craments, and his flesh and blood in both.

3. The Shepherd (knowing the straying nature of his sheep) is the more careful and watchful over them to keep them together. Hear what Jacob said of him∣self, Thus I was in the day, the drought consumed me,* 1.589 and the frost by night, and my sleep departed from my eyes. And so it is said of those Shepherds,* 1.590 that they watched their flocks by night. Such is the care that Christ hath for his sheep, his people, to keep them from going astray: hence it is, that he gives such frequent warn∣ings

against those sins and errors, by which they are in danger to miscarry: such as that of the wise man, My Son,* 1.591 if sinners entise thee, consent thou not; and that of our Saviour, Beware of false teachers, which come to you in sheeps-cloathing, but inwardly they are ravening Wolves.* 1.592 And that: what they, the Scribes and Phari∣sees, sitting in Moses seat, bid you observe, that observe and do, but do ye not after their works, for they say and do not.* 1.593 And that. Take heed, that no man deceive you. And that of Saint Paul.* 1.594 Mark them that cause divisions among you and avoid them. And that, Beware least any man spoil you through Philosophy,* 1.595 and vain deceit, &c. And that, Try all things, and hold fast that which is good. And that of Saint John. Believe not every spirit, but try the spirits, whether they be of God or not. All these warnings shew Christs care over his sheep, to keep them from going astray.

4. The shepherd is careful to defend his sheep against the incursions of Wolves and other enemies: hear what David saies of himself to Saul. Thy ser∣vant kept his fathers sheep,* 1.596 and there came a Lion and a Bear, and took a Lamb out of the flock, And I went out af∣ter him and smote him, and delivered it out of his mouth. That of Saint Austin (which he indeed turns to ano∣ther purpose) is apt to this purpose.

The Wolf comes to the sheepfold, he seekes to seize on some sheep,* 1.597 to kill, to devour it, but the shepherds are watching, and the dogs are barking, and now the Wolf can do nothing, he takes not away, he kills not.

Such care hath Christ for his sheep, for his people: he watches over them to defend them against all enemies, bodily and Ghost∣ly.* 1.598 He that keepeth thee, will not slumber, Behold, he

that keeps Israel, will neither slumber nor sleep.

5. The shepherd, if any of his sheep be weak and tender, how tenderly doth he care for them, and so for the young Lambs, so Christ for his people:* 1.599 He shall gather the Lambs with his arm, saies the Prophet, and carry them in his bosome, and gently lead those that are with young. The poor younglings he will tenderly relieve and support them. So was it Prophesied of him.* 1.600 The bruised reed he will not break, nor quench the smoaking flax. Its a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a diminutive speech, much more is in∣tended, then is exprest. He will not break, he will not quench, that is, he will encourage weak beginnings, he will foster and nourish them, and carry them on to higher degrees, till the bruised reed growes strong,* 1.601 till the smoaking flax breaks out into a flame. And this is by the Evangelist applyed to our Saviour.

6. The Shepherd, if any of his sheep go astray, takes course to bring them home again, he uses his whistle, he sends out his dog. Such care hath Christ for his straying sheep: He calls to them in the ministry of his word, as to the Israelites.* 1.602 Thou hast played the harlot with many lovers, yet return to me: and, Return, ye back-sliding children, and I will heal all your back-slidings. And he makes use of afflictions, as his dogs, with which he hunts his straying sheep to the flock. Thus when Israel said, I will go after my lovers,* 1.603 God threatens to hedge up her way with thornes, &c. till she should say, I will return to my first husband. And so he saies, I will go and return to my place, until they acknowledge their of∣fences, and seek my face, in their afflictions they will seek me early. And so it followed, Come, said they,* 1.604 let us return to the Lord, for he hath torn, and he will heal us: he hath smitten and he will binde us up. And so David speaks in his own experience.* 1.605 Before I was afflicted I went astray, but now I have kept thy word.

7. If any one sheep be missing and lost, how doth the Shepherd,* 1.606 leaving the flock, seek after the lost sheep, till he finds it? and having found it, how doth he bring it home on his shoulder rejoycing? how doth he invite his friends and neighbours to rejoice with him? So is Christ affected in this respect: and this he shewes in the Parable of the Prodigal; When he came to his Father, how lovingly was he recei∣ved?* 1.607 for, when he was yet afarre off, his Father saw him,* 1.608 and had compassion on him, and fell on his neck and kissed him: he said also to his servant bring the best Robe and put it on him,* 1.609 and a Ring on his hand and shoes on his feet: and bring hither the fatted Calf, and kill it: what joy was there at his entertainment?* 1.610 for there was musick and dancing. And the Elder Brother, at his coming from the field was offended at this: we see how the Father justified this his rejoycing.* 1.611 It was meet, saies he, that we should make merry and be glad, for this thy brother was dead, and is alive again: he was lost and is found.

Most apt therefore is this resemblance of Christ to a Shepherd.

Hence we may learn divers things.

I. See here the safe and secure estate of all godly Christians, having Christ to be their Shepherd, who is so tender, and watchful over them, for now they cannot possibly miscarry, as Saint Hierome speakes excellently.* 1.612

The Church, saies he, is oftentimes vexed and disquieted, but it can never suffer shipwrack.

II. See here the folly and wickedness of all the Enemies of godly Christians. In vain, yea, wicked are all their endeavors against them: ye seek to hurt

them, whose protection God hath undertaken, as the Shepherd of the Sheep: and how can this be but vain? how can it be but sinful? It's good admonition that Saint Chrysostom gives in this kinde:* 1.613

O man (says he) do thou break off this War, lest thou weaken thy self; wage not War against Heaven. If thou dost op∣pose a man, either thou shalt over∣come, or thou thy self shalt be o∣vercome: But, if thou dost oppose the Church, know thou, that thou shalt not, by all thy skill, obtain the Victory over it: for God is infinitely stronger then all.

Re∣member that speech of Christ, It's hard for thee to kick against the pricks.* 1.614 It's most true that Saint Chrysostom says upon these words:

By kicking against the pricks, thou dost not blunt the pricks,* 1.615 but drawest blood from thy own feet.

Take warning therefore to desist from such hostility: who would labor in vain? but this is also for hurt:

Evil counsel entered in∣to, is worst to the Counseller.

* 1.616 No man can wrong the godly, but he wrongs himself first: They that hate the righteous, shall be desolate, says the Psalmist.* 1.617 And again: The wicked hath drawn out his sword,* 1.618 to slay such as are of upright Conversation; but their sword shall enter into their own hearts.

III. Let the godly see what Comfort belongs to them in this respect.

1. Against the fear of want: why should we fear it, having such a Shepherd? He is able to provide

for us,* 1.619 for He is made the Heir of all things: and, if the good Shepherd hath a care for the pasturing of his sheep, Christ cannot be wanting herein to his sheep: There is therefore nothing to hinder, but that we may comfortably conclude with David,* 1.620 The Lord is my Shep∣herd, I shall not want.

2. Against the fear of Enemies bodily or ghostly: Fear them not; see what a Shepherd ye have, the Lord Jesus Christ: your Enemies are strong, yet their power is but finite, but Christ is infinite in strength: what can they do against you, whose protection he hath un∣dertaken? Well may you comfort your selves against all visible Enemies, as King Hezekiah comforted his Subjects;* 1.621 There are more with us, then with them: with them is an arm of flesh, but with us is the Lord our God to help us. As for your ghostly Enemies, they are spirits, whereas ye are but flesh and blood, and therefore they are much more then your match: but be of good chear, He that is your Shepherd, is God as well as Man, even the creating Spirit, whereas they are but created spirits: and what shall the Creature be able to do against the Creator? and we have assurance gi∣ven us by the Apostle,* 1.622 That this our Shepherd, the God of Peace, shall trample Satan under our feet. Our Enemies of all kindes are watchful against us, seeking all opportunities to do us a mischief: but Christ, our great Shepherd,* 1.623 is infinitely more watchful; He nei∣ther slumbereth, nor sleepeth: Our Enemies are great Politicians, but is not our Shepherd great in Counsel, and his Wisdom incomprehensible? be not then afraid of any Enemies, having such a Shepherd. How justly may we conceive that we hear our Saviour speaking to us in those words;* 1.624 I, even I, am he that comforts you: who art thou, that thou should be afraid of a man, &c. and of a Son of man, &c. yea, of any

creature, and forgettest the Lord thy Maker, and thy Shepherd?

3. Against your weaknesses and infirmities: Ye are subject to go astray; but ye have a careful Shep∣herd, who will not fail to seek you, not giving over till he findes you, and hath brought you home to the Fold: Ye are weak and infirm, but think not that this your Shepherd will, in this respect, remit his care for you; nay, he will the more tender you, and streng∣then that which is weak in you.

IV. Let all those, to whom in Scripture the name of Shepherd is given, learn to exercise care and pro∣vidence towards and over them, who (as sheep) are committed to their trust.

1. Magistrates in the Commonwealth: These are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Homer calls them, Shepherds of the people:* 1.625 and so, when God set David to rule Israel,* 1.626 it is thus express'd; He brought him to feed Jacob his people, and Israel his inheritance. And so it's added, So he fed them, that is, so he ruled them. So that Magistrates set over people, are as Shepherds set over a flock of sheep. Let them therefore be exhorted to take care for the people put under their charge, as the Shep∣herds for their sheep; and that both their Souls and Bodies. Mollerus doth well set it forth, both in re∣spect of their Souls, and in respect of their Bodies.

Let Kings and Princes feed their Sub∣jects first with Heavenly Doctrine;* 1.627 that is, let them take care that the Church may be taught aright; let them forbid Idolatry, supersti∣tious Worships; let them root out Errors in the Church, and bridle Blasphemers; let them bestow their riches for the conservation of the

Ministry, and of necessary studies. Further, let them take care for the Bodies of their Subjects, let them provide for their food, let them en∣deavor, that they may in peace fol∣low their Callings, and so provide for themselves: Let them not flea their sheep; that is, let them not exhaust the Estates of their Sub∣jects by unjust exactions; let them not unnecessarily wage Wars, by which the Commonwealth may be disturbed, and the Bodies and E∣states of their Subjects may be hazarded; but let them rather venture their own Lives for the Safety of their Subjects: Let them drive Wolves, that is, Tyrants, Thieves, Robbers, and unjust Ex∣actors, from the Flock: finally, let them do all things that may conduce to the Safety of their Subjects.

2. The Ministers and Preachers of the Word are also called Shepherds in the Old Testament: Wo to the Pastors,* 1.628 says the Prophet. And again, Thus says the Lord against the Pastors that feed this people.* 1.629 And again, I will set up Shepherds that shall feed them. And again, Son of man,* 1.630 prophesie against the Shepherds of Israel, and say, Thus says the Lord to the Shepherds, Wo to the Shepherds of Is∣rael, &c. In all which places it is manifest, That the persons so stiled were the Prophets of Israel. And so in the New Testament,* 1.631 Pastors and Teachers; where it is manifest, That Teachers are called Pastors or Shepherds, the first word being Metaphorical, the second word the plain English. And, since these are

called Shepherds, let them imitate the care of this great Shepherd.

1. Labor to know your Flock, and the state of it:* 1.632 Be thou diligent (says the Wise man) to know the state of thy flock:

Upon which place Cartwright observes, That we are not too much to trust Servants,* 1.633 nor to commit all to their trust; for the Masters eye makes the Horse fat.

But then, arguing from the less to the greater, he infers, If so great care is to be had of brute creatures, that,* 1.634 to the conservati∣on of them, it is not safe to rest in the care of others: how much more must they, that are set over the sheep of Christ, be wary, not onely to use the help of Substitutes in the feeding of them, but to minde the business themselves.

But yet, to the end, that Preachers of the Word may know the estate of their flock, the sheep of Christ, that is, Christians, must contribute their care, namely, to submit to their publique Ministry, and to admit private conversation with them: for how else shall your Pastors know you?

2. Be careful to feed the sheep of Christ, com∣mitted to your care, with sound Doctrine, and whole∣som Example:* 1.635 Feed the flock of Christ (says Saint Peter) which is among you. Should not the Shepherds feed the flocks? says the Prophet. And, lest in stead of feed∣ing, ye poyson them, follow the advice that Saint Paul gives to Timothy, Take heed to thy self,* 1.636 and to thy Doctrine.

3. Watch over them, to keep them from going astray: observe where they lie most open to danger

of going astray, and give your selves especially to take care for them, to fence them against it; admonish them especially of those sins and errors, to which ye may observe them to be especially inclinable.

4. Be tender over the weak and young ones: See we how careful Saint John was, as of them whom he calls Fathers and young men,* 1.637 so even of them whom he calls little Children, writing, as to the one of them, so to the other: Hear we our Saviour giving charge to Saint Peter, and so to all the Apostles, and in them to all Pastors in the several Times of the Church, as to feed the Sheep,* 1.638 so in special to feed the Lambs. Cast not off weak Christians, because they are weak, but tender them the more. They are of themselves most prone to miscarry, therefore be the more tenderly careful of them, lest they should miscarry. Satan and his under∣agents are ready to take advantage of their weakness, the more eagerly to assail them, as having the more hope to prevail against them; therefore be the more tenderly solicitous for them, to keep them from be∣coming a prey to these Enemies.

5. If any of them be gone astray, seek to reduce and reclaim them: If Satan by his under-agents have made a prey of any of them, leave them not in their hands, but by all means seek to get them out of their clutches;* 1.639 as David did for his Fathers sheep, so do ye much more: how else shall we answer it to God?

6. Having been so far blessed of God in our en∣deavors in this kinde, as that we have been made hap∣py Instruments for the bringing back of any stray sheep, let us rejoyce in the return of any of them, and bless the Name of our good God, by whose good hand upon us we have had such success.

V. Let us all answer Christs care for us, let it not be in vain to us: He feeds us, especially our Souls,

by his Word and Sacraments, let us make use of it; use these Ordinances in the season of them: He seeks to keep us from going astray, let us take the benefit of his admonitions, to take heed of those fins, of the danger of which he puts us in minde: Being gone a∣stray, he seeks to reclaim us, by his Word, and the invitations to Repentance, which we finde therein, let us by such invitations be prevailed withall; and by afflictions and chastisements, which he inflicts upon us: Let us now harken to that of the Prophet;* 1.640 Hear the Rod, and who hath appointed it: and let us now re∣turn; Think what small good hath accrued to you by any sin: so shall there be joy in Heaven for you, and admirable good will accrue unto you by it; there∣fore accept of that counsel, which Saint Peter gave to the Jews, Repent, and be converted,* 1.641 that your sins may be blotted out.

CHAP. XIV. Christ and a Stone.

CHrist is thus frequently resembled in Scripture. Hear the Kingly Prophet thus speaking of him: The Stone which the Builders refused,* 1.642 is become the head stone of the corner. And we hear this by Saint Peter applied unto Christ: This is the Stone,* 1.643 which was set at nought by you Builders, and is become the head of the cor∣ner. Hear that Evangelical Prophet thus speaking of Christ: Thus says the Lord,* 1.644 Behold I lay in Sion for a foundation, a Stone, a tried Stone, a precious corner Stone, a sure foundation, &c. And hear Saint Peter applying

this to Christ: Wherefore (says he) it's contained in the Scripture,* 1.645 Behold, I lay in Sion a chief Corner-stone, elect, precious.* 1.646 Hear the same Prophet again: He shall be for a stone of stumbling, and a rock of offence, to both the Houses of Israel. And this also is applied by Saint Pe∣ter unto Christ:* 1.647 And a stone of stumbling, and a rock of offence, even to them that stumble at the Word. And so by Saint Paul; who, having said of the Jews, That they stumbled at that stumbling stone,* 1.648 adds, As it is writ∣ten, Behold I lay in Sion a stumbling stone, and a rock of offence. And we hear our Saviour applying to him∣self that Prophesie of David, Did ye never read in the Scripture, The Stone, which the Builders rejected, is be∣come the Head of the Corner?* 1.649 And afterwards he adds, And whosoever shall fall on this Stone, shall be broken; but on whomsoever it shall fall, it will grinde him to powder.

Yet Christ is not called a Stone, as being like a stone in all things, as neither is he in all things like to a Lion, or like a Lamb; but in some things he is like to them all: He is not like to a Lion for cruelty, but for courage; nor like a Lamb for weakness, but for meekness. And so, for the Particular in hand, he is called a Stone, yet he is not like a stone for all things.

1. He is not liveless, as stones are: He can say of himself,* 1.650 I am the Life, and I am the Resurrection and the Life. And, As the Father hath Life in himself, so he hath given to the Son to have Life in himself. And, I am he, that am alive,* 1.651 and was dead; and behold I am alive for evermore. And Saint Peter calls him a living Stone: yea, He is the Fountain of Life to all the Members of his Mystical Body, both of spiritual Life in this World, and of everlasting Life in Heaven: by him also we are made lively Stones.* 1.652

2. He is not senselesse, as stones are: strike a stone, and it feeles not, it complaines not, much lesse is it sen∣sible of, or complains for the greatest strokes, that are or can be given to any other stones. Its not so, but far otherwise with our blessed Saviour: he was sensible of all the wrongs and indignities, that were offered to him in his Life, and in his Death, he could say, My soul is exceeding sorrowful even unto death: he could say,* 1.653 If I have spoken well, why dost thou smite me? yea, even now in his glorified condition, he is sensible of all the wrongs, that are offered to his Church and the members of it: he cries out to Saul, persecuting the Saints, Saul, Saul, why doest thou persecute me?* 1.654 The head in Heaven, out of the reach of his enemies, cries out for his members on earth, yet liable to the effects of their malice. And this is no small comfort to us, in the midst of all evils, to which we are subject, that we have an Head, and High Preist,* 1.655 so merciful and compassionate.

But yet he is called a stone because he is like a stone.

1. In general: for strength.* 1.656 This is eminent in stones: and therefore holy Job could say, Have I the strength of stones? much more is this eminent in our blessed Saviour, he is called by the Prophet,* 1.657 The Mighty God, and the Lord God Almighty; nothing could or can prevail against him to hinder him from doing his pleasure either for the preservation of his Church, or for the confounding of his enemies. Not in the time of his greatest weaknesse, could any the greatest enemies, that he had, have done ought against him without his leave: therefore he said,* 1.658 No man takes away my life from me.

2. In Particular. I. There is lapis angularis, the corner stone, and that is Christ: and besides the places

already alledged, the Apostle plainly affirms it. Jesus Christ,* 1.659 saies he, being the chief corner-stone. And this not without cause, if we consider the use of a corner-stone, which is, that it joynes together the two sides of a building: so in and by Christ there is a conjuncti∣on of divers things.

1. In Christ there is a conjunction of Heaven and Earth, God and Man, Creator and creature, finite and Infinite: these two so different are in Christ made one Person, as by means of the corner the two sides of a building become one building.

2. In the Church by means of Christ there is a conjunction of Jewes and Gentiles, both are made one and held together by Christ, as the Head of both, they are in and by him made one Body,* 1.660 one New Man, one City, one Temple, one Sheepfold under one Shepherd.

II. There is Lapis fundamenti, a stone for a Founda∣tion, as a Rock, upon which the House being built stands impregnable against all oposition of waves, winds,* 1.661 and rain. And so Christ is by the Prophet cal∣led a sure Foundation: and so Christ saies of himself, Ʋpon this Rock I will build my Church, and the gates of Hell shall not prevail against it: where our Saviour speakes of himself, the subject of Saint Peters confessi∣on:* 1.662 And Saint Paul acknowledges Christ the onely Foundation, and justly, for as the Foundation up∣holds the building, so Christ upholds the Church. And this is one of the reasons given by the Author of that imperfect work upon Saint Matthew, why Christ is called a stone, namely,

Because Christ is to his a strong Founda∣tion,* 1.663 and they that rest upon him are not removed from their sted∣fastnesse by any enticements, or by tempests of persecutions.

III. There is Lapis refugii, a stone of refuge: such is a Rock in the Sea, to a man, that is in danger of drowning: he hastes to it, and gets upon it, and so is safe against his danger: And such is Christ to all, that (being in danger to be over-born with any temptation of Satan, and so to be overwhelmed in the Sea of dis∣pair) do lay hold upon Christ by a true and lively faith: they finde that in Christ by which they are held up in hope of mercy, and so saved from the danger of despair.

IV. There is lapis offensionis, & petra scandali a stone of offence, and a Rock of scandal: as a Rock in the Sea, against which a ship dashes her self and so is broken to pieces: or a stone in the street or high way, at which a man, or horse, not seeing, or not minding it, stumbles and falls, and endangers himself, or the horse himself,* 1.664 and his rider: So is Christ as ye have heard, to all his e∣nemies, Jewes, Pagans, Hereticks,* 1.665 and all wicked livers among Christians: how have they found Christ to be such unto them? Look upon the Histories of the Church, and we shall finde plentiful examples of this in all kindes: And this is another reason (which the Au∣thour of that Imperfect work upon Saint Matthew gives) why Christ is called a stone, namely,

Because there is in Christ a great power to break to pieces all his wicked ene∣mies;* 1.666 for as every thing that strikes a stone, it hurts not the stone, but is it self broken to peeces: so the enemies of Christian Religion can∣not prevail so farre, as to hurt it, but they mainly hurt themselves.

Hence learn we divers things

1. See here the difference between the Church of the

old Testament, and the Church of the New: or as Saint Austin speaks, between the Synagogue and the Church. The former did consist of Jewes onely, the latter of Jewes and Gentiles together. of the former its said,* 1.667 In Jury is God known, his name is great in Israel: the Gentiles were then excluded by the Partition-wal of the Ceremonial Law,* 1.668 and then they were strangers from the Common-wealth of Israel, aliens from the Cove∣nants of Promise, without Christ, without hope, without God in the world: In respect of this it is, that God said to the Jewes,* 1.669 You onely have I known of all the Fami∣lies of the earth.* 1.670 But in the fulnesse of Time God sent his Son, who by his death broke the middle wall of Par∣tition down, and rising again, is made the corner-stone, making Jewes and Gentiles one body, one new man, &c. And, whereas God is onely worshiped in the Church, the Prophesy of Malachy is now fulfilled,* 1.671 That from the rising of the Sun to the going down of the same the Name of the Lord is great among the Gentiles, and in eve∣ry place incense is offered up, and a pure offering. So that now,* 1.672 as the Apostle sayes, There is no difference between Jew and Greek, for the same Lord over all, is rich unto all that call upon him.

2. See the sad estate of all the enemies of Christ: such as there have been, and are many in the world, Jewes, Pagans, Hereticks, ill-living Christians: they kick and spurn against Christ, rejecting him, oppo∣sing his Religion, persecuting his members, refusing to be ruled by his Lawes: thus they do, but what do they get by it? nothing but wo and ruine to them∣selves. So a ship dash't against a Rock is broken to peeces; so a man violently kicking against a stone∣wall gets nothing by it, but the wounding of his feet: Christ is a Rock, they that kick and spurn against him, what can follow upon it but their own ruine?

we may see this in the experience of all times: And if any feel it not here, but continue to prosper, while they continue to oppose Christ, most fearful is the ex∣pectation of such hereafter; A time shall come, and is coming, when (as they now say,* 1.673 we will not have this man to raign over us, so) they shall hear it said to them, As for those my enemies,* 1.674 that would not have me to rule over them, bring them hither and slay them before me.

3. See what comfort belongs unto all godly Chri∣stians. Christ is the stone for the Foundation, and a sure Foundation he is, to uphold the building: no cause therefore have they that are built upon this Rock, to fear the opposition of all the powers of hell, The gates of hell shall not prevail against them,* 1.675 they may shew their teeth, they may heave and shove against them, to cast down this building: but all in vain, it shall stand, and all that are built upon this sure Foun∣dation, shall stand, maugre their malice. Christ is a stone of Refuge: as a Rock in the Sea, saving a man from drowning, that gets upon it: Be of good cheer therefore, ye that by a true and lively faith lay hold upon him: the Devil seeks to drown you in the sea of despair, but he shall not prevail in this his design: ye may finde that in Christ, which may fence you against this danger. Satan will set before you your manifold violations of Gods righteous Law, and Gods infinite Justice, in respect of which he will suggest to you, that it is impossible for you to be saved: but in Christ ye shall finde your debts discharged, and Gods Justice infinitely satisfied: so that though look∣ing at your selves in your selves, ye can see nothing but a necessity of perishing, yet looking at Christ, ye may have a certainty of Salvation, ye casting your selves upon Christ by faith, and heartily repenting

of your sins, by which ye have offended God. Fi∣nally, Christ is the corner-stone, making Jewes and Gentiles one body and one sheepfold, this may well comfort us Gentiles against the insultations of the Jewes: they insult over us, as having no interest in God, because we are not of them: but let not this trouble us: though in former times we were as with∣out God, yet now Christ hath made room for us in the Church, and we believing, have as good an interest in God, as ever the Jewes had.

4. Let us learn hereafter not to oppose Christ, not in Himself, not in his Religion, not in his Ordinances, not in his Members: If we do, such opposition will cost us dear; no other then our ruine, can be the fruit of it: As we therefore, love our selves, let us desist.

5. Let us cast our selves upon Christ for Salvati∣on; so shall we be impregnable against all opposi∣tion.

6. Let us Gentiles praise God for his mercy, gi∣ving his Son to dye for us, by which he hath taken away the Law of Commandments contained in Or∣dinances, and so breaking down the middle wall of partition, and by his Resurrection making him the chief corner-stone, by whom it comes, that we Gentiles, who were once farre off, are now made neer, and become fellow-citizens of the Saints and of the houshold of God.

CHAP. XV. Christ and the Sun.

CHrist our Saviour is set forth to us under this no∣tion: as in that Prophesy of Malachi: unto you,* 1.676 that fear my name, shall the Sun of righteousnesse arise. In which place (as is acknowledged by all Interpre∣ters) promise is made to the godly of the coming of Christ in the flesh. And so Saint John sets out the Church as a woman clothed with the Sun, that is,* 1.677 with Christ.

And the resemblance holds in many particulars.

1. The Sun hath no spots, though the moon may have: so the Church and the members of it have im∣purity remaining in them: for the work of Sanctifi∣cation is onely begun in this life, and the height of a Christian, while he lives in this world, is onely a pro∣gresse towards perfection of Holinesse. Of a Chri∣stian, while he lives here its true, that the Apostle saies, The flesh lusts against the Spirit,* 1.678 and the Spirit against the flesh: therefore while we live here we have a mixture of flesh and spirit, old and new man, cor∣ruption and grace,* 1.679 as Rebeccah had two contrary Na∣tions in her womb: we must, so long as we live, give our selves to the exercise of Mortification,* 1.680 Mortifie your members that are on the Earth, that is, corrupti∣on. Therefore there are remainders of impurity in the best men, which is the subject of this mortifica∣tion. And while we live here, we are tyed to that precept, Grow in Grace,* 1.681 therefore the work of Grace and Holinesse is imperfect in us all: for perfection and growth are inconsistent. Finally, its most true that

Saint James saies,* 1.682 In many things we offend all; there∣fore there are in us remainders of impurity. Thus is it with the best men. But, with him its farre otherwise. He was and is holy,* 1.683 harmless, undefiled. Considered as God, he is infinitely holy, incomparably holy, There is none holy, as the Lord. So its true of him that Saint John saies,* 1.684 He is light and in him there is no darkness. Consi∣dered, as man, he is perfectly Holy: the Holy Ghost Sanctified the womb of the Virgin, and stopt the course of Original sin, that it should not diffuse it self to the Humane Nature of Christ, therefore he is called That Holy thing:* 1.685 and hence it was, that His Life was sin-lesse, so that he could appeal to his enemies, Which of you convinces me of sin?

2. The Sun drives away darknesse, and enlightens the World: so doth our blessed Saviour by his Gospel outwardly and by his Spirit inwardly, drive out the darknesse of ignorance, and enlighten our mindes sa∣vingly to know God, and the things that concern our everlasting happinesse.* 1.686 He is the true light, saies Saint John, that enlightens every man that comes into the world. And of him Saint Paul saies,* 1.687 who hath abolished death, and hath brought life and immortality to light by the Gos∣pel.

3. The Sun enlightening the world cheeres man, so doth Christ, giving us the knowledge of God, cheer and comfort us.

4. The Sun gives, as light, so heat and warmth to the creatures on the earth, and so is an instrument, to further their growth: So Christ warmes our hearts by the expressions of his love unto us. Who, that is so much as ingenuous, hearing, or thinking, what Christ out of his love to us, hath done or suffered for us, hath not his heart burning within him? who doth not grow in love to God, to Christ, to his

Brethren in this respect? To be sure, this Love of Christ hath an aptness to produce these effects in us: We hear the inferences, that that beloved Dis∣ciple made in this kinde; We love him,* 1.688 because he loved us first: And, If God hath so loved us,* 1.689 we ought also to love one another. And Saint Pauls serious consideration of Christs Love so warmed his Heart, that he doubted not to pronounce that dreadful sentence, If any man love not the Lord Jesus Christ,* 1.690 let him be Anathema Maranatha.

5. The Sun purges the Earth, Water, and Ayr, by exhaling and drawing up the Mists and Fogs that are in them: so doth Christ sanctifie the Soul, and purge the Heart: This is attributed to Christ;* 1.691 That he might sanctifie and cleanse it: He, that is, Christ; It, that is, the Church. And again, Sanctified in Christ, that is,* 1.692 sanctified by Christ.

Hence we may learn sundry things.

1. That Christ is fit to be a Saviour to us, and an High Priest for us, in that he was and is so transcend∣ently pure & unspoted:* 1.693 for such an High Priest it became us to have, who was holy, harmless, undefiled: had he been in any degree polluted with corruption, and defiled with sin, he had been so far from having been a meet Saviour for us, that he should have needed some other to have been a Saviour for him, or he should have needed to have offered sacrifice first for his own sins,* 1.694 and then for the peoples, as it was with the Levitical Priests. Nor had he been fit to have been a Sacrifice for us: for all the Creatures, that were to be sacrificed under the Law, were to be without spot and blemish: But behold he is transcendently pure! then was he an Al∣sufficient Saviour, Priest, and Sacrifice.

2. See what a Gift Christ is, surpassing all other Gifts that God gives to the Sons of men: for behold the great conveniencies that accrue to us by him: To know God and Christ, how great a bene∣fit is it?* 1.695 for this is Life Eternal. To have comfort un∣der all the saddest accidents that can befall us, how de∣sirable is it? And to be made holy and pure, what a conveniency is it? for without it the beatifical Vision of God is not to be expected; Without it (says the Apostle) we cannot see God;* 1.696 and having it, we cannot miss of it:* 1.697 for, says our Saviour, The pure in Heart shall see God. Behold! all these we have from Christ, this Sun of Righteousness: How unparalleld a Gift then is He, that comes so attended? How great the Love of God in bestowing such a Gift upon us? How can we then be sufficiently thankful for such Love?

3. Whatsoever degree of Holiness any of us attain unto, let us yet vail the Bonnet unto Christ, and ac∣knowledg our own nothingness in comparison of him: for, though we are never so much before others, yet we are infinitely behinde Christ: As for us, are we holy? yet we are many degrees short of that perfecti∣on, to which we shall at last attain: Are we holy? yet the Holiness which we have is not without some mix∣ture of impurity, witness the blemishes of our con∣versation: but the Holiness of Christ, even as Man, was perfect, and it was pure, there was no spot in him. Entertain not therefore any high thoughts of our selves, but be we ravish'd with an admiration of Christ; and, in comparison of him, let us confess with John Baptist,* 1.698 That we are not worthy to bear his shooes, or to unloose the latchet of him.

4. Let us not rest in any degrees of Holiness, to which we have attained; nor yet in any proportions,

to which any others, have risen: If we consider our selves, we shall finde, That we have our spots: why should we stay here? If we consider any others, we shall see, They have had their blemishes: So it was with David, though a man after Gods own Heart: so with Asa, Jehosaphat, Hezekiah, J••sias: they were men highly commended, yet they were all of them, in some thing or other, liable to reproof: why there∣fore should we rest in their proportions? But behold Christ an unparalleld Example! set we him before our Eyes, and so long as we finde our selves to come short of him, let us strive to come up to his propor∣tions, or at least strive to come as near him as we can, and so still labor to grow in Holiness, having that alway sounding in our Ears, He that is holy,* 1.699 let him be holy still.

5. Finde we Darkness in any degree to remain in our mindes? and would we have it expel'd, and Light to come in stead of it? Finde we sadness in our Hearts under any afflictions? and desire we a chearing? Fi∣nally, finde we any remainders of pollution in our Souls, and would we be purged from it? See now what course we are to take: It belongs to Christ, as the Sun of Righteousness, to do all this for us, there∣fore to him, in all these cases, let us have recourse by prayer: whither shall we go for any of these, but to him that is the Fountain of them all? And he is a Fountain that cannot be drawn dry; he hath still store enough to impart to us: for in him all fulness dwells;* 1.700 nor will he be slow to impart: He hath ordered us to pray, and hath promised that we shall receive.* 1.701 And indeed the inference is good that Saint Austin makes:* 1.702

He ex∣horts us to desire, and will he deny us what we desire?

And Saint Ber∣nards

to the same purpose:* 1.703

When will he give a denial to them that ask, when as he provokes and ex∣horts them to ask that ask not?

As therefore we love our selves, and judg these things desirable, let us not fail to seek to Christ for them, of whose power and readiness to do them for us, we have such assu∣rance: Who, that wants any thing, will be back∣ward to have recourse to his friend, of whom he hath cause to assure himself, that he can and will readily supply his want?

6. Finde we the Darkness of Ignorance in any mea∣sure removed out of our mindes, and the Light of Knowledg brought in, in stead of it? Have we been comforted in any sadness, and upheld under it? Finde we corruption in any degree purged away, and Holi∣ness in any measure wrought in us? All this is done by Christ, this Sun of Righteousness: Therefore by whatsoever instruments all or any of these have been effected in and for us, let the praise of them be given unto Christ, to whom alone it appertains.

CHAP. XVI. Christ and a Vine.

OUr blessed Saviour himself sets forth himself by this Resemblance:* 1.704 I am the Vine (says he) and my Father is the Husbandman. And again I am the Vine, and ye are the Branches.

Saint Bernard doth largely note the Resemblance between Christ and a Vine.

I.

This (says he) That the Vine is not sown, but planted,* 1.705 being translated out of its own Vine, be∣longs to, and notes, the Conception of Christ: for the Vine from rising from the Vine, is God begotten of God, the Son of the Father. But, that he might bring forth more fruit, he was planted in the Earth, conceived in the Womb of the Virgin Mary, made that which he was not, [namely, Man,] and re∣maining that which he was [name∣ly, God.]

II.* 1.706

The fruitful Vine uses to be pruned: And Christ was circum∣cised, not that he needed this Cir∣cumcision, but lest he should seem to break that Law which himself had given.

And, before he goes any further, he notes here two things, as the Uses of it.

1. For Exhortation.

That if at any time we suffer the punish∣ment of sin,* 1.707 we should not take it ill, but endure it patiently, see∣ing he, that is the Purger of our sins, did not disdain for us to suffer the remedy of sins.

2. For Comfort.* 1.708

Let us (says he) comfort our selves in our pains, who at no hand are without sin, and yet are set free by his pains,

who suffered pain, and was wound∣ed, not for himself, but for us; not for himself, but that he might heal our wounds.

And then he adds:

* 1.709

And otherwise also was this our Vine pruned: for we may conceive all those things pruned off from him, of which he was destitute in this life, when as yet he might have had them. He made himself of no reputation, Phil. 2.7. this very ex∣inanition was a pruning: for as the Vine is diminished when it's pru∣ned, so Christ by his Incarnation was made less then, and humbled below all men. Glory was cut off in him by the Knife of Ignominy, Power by the Knife of Abasement, Pleasure by the Knife of Pain, Riches by the Knife of Poverty. He, that was Glory it self, is so a∣based, that he was reckoned the basest of men. He is subjected to so great Pain, that he might say, as the Church, Behold, and see, if there be any sorrow like unto my sor∣row: (Lament. 1.12.) He was so poor, that, himself being Judg, he was found poorer then the very Foxes and Birds of the Ayr: for he could say, The Foxes have holes, and the Birds of the ayr have nests, but the Son of man hath not whereon to rest his head: (Matth. 8.20.) He

was poor in his Birth; for, being born, his food was the Virgins Milk, his Covering vile Rags. He was poorer in his Life; for, if he had wherewith to cover him, he was oft short in his Victuals. He was most poor on the Cross, where ye might have seen him naked, and thirsting. Lastly, By the Knife of Fear all his Friends were cut off from him, so that he had none to comfort him. What Vine was ever so pruned?

Oh the great Humiliation of our dear Saviour! How great was his Love to us, which drew him so voluntarily to submit himself to such and so great a∣basement for our good? Why should we think much to stoop to any abasement for his Glory, who first thus far humbled himself for us?

III.

The Vine is digged about. This digging signifies the fraud of Enemies laying snares to entrap:* 1.710 for he doth, as it were, dig a pit, who seeks to deceive another with craft. So was it done to our Vine, namely, Christ: Joh. 8.6. This they said (says the Evangelist) tempting him, that they might have whereof to accuse him. These wicked Hus∣bandmen digged about our Vine, not to make it to flourish, but ra∣ther to wither: But, being thus digged about, contrary to their ex∣pectation, it was made more fer∣tile, and distilled the juice of Mer∣cy. But, seeing that their diggings about did not hurt our Vine, they at last labored to dig through our Vine, that it might, as it is with

other Trees, wither for ever: They digged his hands and Feet, and his side with the cruel Spear.

See the malice of Christs Enemies against him: see we what things they acted against him; they seek in his life-time to ensnare him: and, towards the close of his life, what did they not act against him? and yet they could not but see, that he was more then a man:* 1.711 Never man (say the Servants of the Pharisees, that were sent to apprehend him) spake like this man: and the people, beholding his Miracles, could say,* 1.712 He hath done all things well. And yet all this could not restrain, nor set bounds to their malice. Why then should we wonder at the rage and malice of Enemies against us?* 1.713 If these things (says our Sa∣viour) be done to the green Tree, what shall be done to the dry?* 1.714 And, If they have called the Master of the House Beelzebub, how much more shall they call them of the Houshold? And, if we feel the effects of Enemies malice against us in any kinde, let us comfort our selves with this, That it's no otherwise with us, then it was with our Lord and Master; remembring what our Saviour says,* 1.715 The Disciple is not above his Master, nor the Servant above his Lord: It's enough for the Dis∣ciple to be as his Master, and for the Servant to be as his Lord.

But see here also, how vain and impotent the malice of Christs Enemies against him was: They sought to entrap him in his words, but see, how, from time to time,* 1.716 he escaped the danger; as, when the Pharisees brought the Woman to him, whom, they said, they had taken in the act of Adultery: And when they, with the Herodians,* 1.717 came to him with that question, Whether it is lawful to pay Tribute unto Cesar? In the former Christ gave such an Answer,* 1.718 as made them go away ashamed, and, as it were, to steal away one

by one: and in the second, his answer made them to marvel, and so to leave him.* 1.719 And when at last they came to dig through this Vine, they apprehended him, they brought him before the Tribunal Ec∣clesiastical, where he was condemned, as worthy of death, as a blasphemer, and before the Civil State, where by their importunity, they prevailed to have him crucified, and there to dye, now they thought, they had made this Vine to wither for ever, but their hopes in all these their designes were dasht, as Saint Ber∣nard speaks excellently:* 1.720

Bodily death (saies he) prevailed for a time, that it might be overcome for ever. Death was overcome, because he rose from the dead.

And as it was with the malice of Christs enemies against him: so is it with the malice of the enemies of Christians against them: that is also vain and im∣potent: they threaten, they torment, they put to death, and now they hope to strike fear into their hearts: but all in vain: so that its with them according to that of the Poet:

The plain Country-man, sayes he, expects when the River should run it self dry,* 1.721 but it continues still to run, and is never empty.

And so it is here, as Saint Bernard excellent-expresses it.

Let them seek to ter∣rifie the Martyrs; they laugh at them: they are stricken and re∣joyce: they are killed, and behold they triumph, because, being long since dead to sin, and dead to the world, and so being made insensi∣ble, they could not feel either threatnings, torments, or death; and no marvel,

for they were dead.

Well may we therefore be comforted against all the malice of enemies; consider∣ing it is so weak; and well may enemies in this respect be ashamed to go on in such malicious courses, where∣in they shall but shew their teeth, and all to no pur∣pose.

IV.

The Vine is bound, or tyed up.* 1.722 Who sees not the bonds of this our Vine? The first was obe∣dience. He became obedient, even to death, Phil. 2.8. He was sub∣ject to his Parents, Luk. 2.51. He was subject to Caesar, Matth. 17.27. The second was the womb of the Virgin. The third was in the Manger, when his Virgin-mother bound up his body wrapped in cloathes, and compass'd in his feet, hands and legs with a swathing-band. The fourth was the rope with which he was bound, when they took him in the Garden. The fifth was that, with which he was tyed to the Pillar when they scour∣ged him: and yet we may withall not unjustly call the scourges themselves, which compassed his body, bonds. The sixth was the crown of thorns, with great bit∣ternesse embracing that lovely Head. The seventh was that of iron, which fastened him to the Cross, namely the nailes.

See here the greatnesse of Christs Humilation and consequently of his love, which drew him to such a

condescent. Most devout and pious is Saint Bernards meditation on this particular, in which by an Apo∣strophe, turning his Speech to Christ, he thus ex∣presseth himself.

O King of Kings, what hast thou to do with bonds?* 1.723 Vines are bound up, least, if they should lye on the ground, their fruits should be diminished or mar∣red. But thy fruit was and is in∣corruptible, and therefore why art thou bound? A certain King, be∣ing wounded with an Arrow, when he was desired, that he would suf∣fer himself to be bound, till the head of the Arrow might be cut out, because the least stirring would endanger his life, returned this fit∣ting answer, It becomes not a King to be bound; a Kings power must be free and alway entire. Therefore, O God of Gods, what'a derogati∣on is this to thy liberty and power? Thou art bound with so many bonds, who onely hast the power to bind and loose. But it is for thy mercies sake, that thou art bound, that thou mayest set us free from all our miseries. I wonder at it, O Lord Jesus, and with wonder should faint, but that I certainly know that thou wast first tyed with the cords of love in thy heart, by which thou mightest more easily be drawn to the enduring of these worser bonds. Thanks to thee, O good Jesus for

these thy bonds, which have so powerfully broken all ours.

And why should any of us think much to under∣go bonds for the cause and glory of Christ? seeing he hath first, for our good and Salvation undergone so many bonds: what are we in comparison of him? the Lord is bound for the servant, and shall the ser∣vant think much to be bound for the Lord? he by his bonds hath sweetened all ours, and taken away the bitternesse of them.

V.

The whole body of the Vine seems more deformed then the high and strong trees,* 1.724 and as it were al∣together unprofitable and base, nei∣ther lovely to look upon, nor fit for any use. So the Prophet speaks of the Vine. Ezek. 15.3. Shall wood be taken thereof for any work? or will men take a pin of it to hang any vessel thereon? Its a question that implies a vehement Negation. So was it also in the body of Christ, according to that of the Prophet, Isa. 53.2. He hath no form nor com∣linesse, and when we shall see him, there is no beauty, that we should de∣sire him. What is more manifest? And he was truly such in the eyes of carnal men, that could look no further then the flesh. And this we may prove by plain reasons: first, by his compassion, then by his Passion. Who doth not know, that a man about his friend in danger, is moved with such affection, and

grief that he prejudices his own body? If a man doth this for a man, what think we that Jesus, God and man, doth for man? If thou for one man endangerest thy self by compassion, what thinkest thou that the Jesus Lord endured for all men? But come we now to his Passion. And we speak not now of the Passion of one day, in which he suffered death, but of his whole life: for Christs whole life was a continued Cross and Martyrdome. See how he exceeded in Abstinence, in Watching, in Prayer,: How assiduous in Labour and Sweating, when he went about their Townes and Villages, preaching the Gospel and healing Diseases every where. And how oft did he suffer Hunger and Thirst, who is that Bread of Life, and that Fountain of Water, springing up unto Eternal Life? Con∣sider we that Fast of fourty daies and fourty nights, and let us now meet him returning to men from the Desert, and consider his lovely countenance afflicted with such Fasting. Come we now to that conflict of the last day of his Life, and we shall see causes enough of the deformity of his body: see how he began to be amazed and astonished:

My soul (saies he) is exceeding sorrow∣ful unto the death.

A bloody sweat

did in such plenty bedeaw his body, while he was praying, that it did not alone distill, but al∣so fell by drops to the earth. Let us breefely run over the evils of that night, how he was apprehended, bound, drawn, thrust, beaten, spit on and buffeted, &c. and now what place was here for delicacy? what comlinesse could be there? who could expect beauty in a body thus handled? Come we to the close. Good Jesus is stript stark naked; Wo is me! He that cloathed the Heavens with se∣veral Stars, being to be crucified, is spoiled of his garments.

And now let us not be offended so farre at the defor∣mity of Christ in his body. Its that to which he submitted himself for our good and Eternal advant∣age, as Saint Bernard speaks well.

From the defor∣mity of our Redeemer issued the price,* 1.725 with which our Eternal com∣linesse was purchased.

Why then shall we stumble at that outward de∣formity to which for our advantage, he did volunta∣rily submit himself? especially considering, that he is in himself, as the Psalmist confesses, fairer then the children of men.* 1.726

And let us be willing to be made deformed by suffe∣ring for Christ, and for his honour, though it be never so much: stick not at any kinde or degree of defor∣mity for Christ, who was made so deformed outward∣ly for our good. It is the exhortation which Saint Bernard gives upon this ground.

Let us be content (saies he) out∣wardly in our body to be made de∣formed,* 1.727 with Christ deformed,

that we may inwardly in our souls be reformed with faire Jesus: Let us in our body be willingly con∣formed to the body of Christ our Vine, that he may change our vile bodies, and make them like unto his glorious body.

The plain English is, let us partake of the sufferings of Christ, that we may partake of his glory at last. The Apostle can tell us, that all the afflictions of this present life,* 1.728 are not worthy of the glory that shall be reveiled. But there is no hope, that we should attain to this glory except we be willing to suffer with him: for this is the order, which the onely wise God hath set, as for Christ, that he must first suffer, and then enter into glory, so for us,* 1.729 that, suffering with him,* 1.730 we shall be glorified toge∣ther.

VI. To all these I shall add one resemblance more, which our Saviour himself doth clearly intimate, yea fully expresse in both parts of the comparison. As the branch cannot bear fruit of it self,* 1.731 except it abide in the Vine, no more can ye except ye abide in me.

And then he adds, I am the Vine, and ye are the branches;* 1.732 He, that abides in me, and I in him, the same brings forth much fruit: and he alone, for without me ye can do nothing, upon which words, Saint Austin observes, that our Saviour sais not,* 1.733 without me ye can do little, but without me ye can do nothing: Whether therefore it be little or much, it cannot be done without him, with∣out whom nothing can be done.

Hence learn.

1. To cast away all proud thoughts of our selves,

as if, of our selves we were able to bring forth fruits pleasing to God:* 1.734 We cannot of our selves so much as think a good thought, saies the Apostle: and shall we think we can do good actions, supernaturally pleasing to God?* 1.735 Its God, that gives us power to will good, and is it not of him also that we have power to do? And (for the antecedent of this argument, its plainly asserted by Saint Austin.* 1.736

Man cannot will any good, except he be helped by him, that cannot will evil: and that is God alone.

And Saint Paul prayes to God for the Philip∣pians, that they may be filled with the fruits of righteousness;* 1.737 And for the Colossians, that they may be fruitful in every good work. And, as he prayed for them, so it becomes us to pray for our selves: But what need were there to beg this power of God, if we had it of our selves? St Austin doubts not to affirm,

That there is no greater folly, then to pray to God that thou mayest do that, which thou hast power of thy self to do.* 1.738

And elsewhere the same Father doubts not to affirm,

That we mock God, when we beg that of God, which is known to be in mans power, whether God gives it or no: as its a mocking of God to give thanks to him for that, which he hath not given; let us therefore abandon these proud thoughts.

Hear the same Father speaking to the Pelagians entertaining these high conceits.

Its your voice, saies he, 'That man works righteousnesse of himself:* 1.739 But he that is the Truth contra∣dicts

it, saying, that the branch bears not fruit of it self, except it abides in the Vine. And now see ye what follows, and, if ye have any sense, tremble. He that thinks that he bears fruit of himself, is not in the Vine: He that is not in the Vine, is not in Christ; and he that is not in Christ, is no Christian.

2. Desiring or undertaking to do any good action, set not upon it, presuming of our own strength, as if we were able to do it of our selves; but, in all hu∣mility, going out of our selves, let us by prayer fly to Christ, and beg ability from him for the doing of the good which we desire to perform, praying in the words of Saint Austin,

Lord,* 1.740 give me power to do what thou dost command, and then command what thou pleasest.

3. That we may be enabled to bring forth fruits pleasing to God, let us maintain our Union with Christ: The Branch cut off from the Vine bears no fruit, but dies and withers: so neither can we bear fruit, except we abide in Christ the Vine: Our Union with Christ is by Faith; to the end therefore that we may abide in Union with Christ, let us be chary of this divine Grace of Faith; hear the Word, read it, meditate of it frequently, come to the holy Commu∣nion in the seasons of it: These are means, which God hath sanctified for the strengthening of Faith, by which our Union with Christ is maintained. Be we careful of this, remembering what Saint Austin says:

The Branches of the Vine (says he) are so much more contemptible if they do not remain in the Vine,* 1.741 by how much they are more

glorious, if they do remain in it.

4. If we have done any good work, and so have brought forth any fruit of Righteousness, let us not arrogate any thing to our selves, sacrificing to our own nets and yarns; but, emptying our selves of all the praise, let us give it all unto Christ, from whom we have received all power to perform any good acti∣on, as the Vine-branches receive from the Vine all power to bring forth fruit, and without whom we can do nothing, as the Vine-branches can bring forth no fruit without the Vine. Whatsoever good there∣fore we have done, let us say with the Psalmist, Not unto us, Lord; not unto us, but to thy Name give the praise.

As Saint Austin gives the advice, Let men understand,* 1.742 if they be the Children of God, that they are led by the Spirit of God, that they may do the good which is to be done by them, and therefore when they have done it, let them give thanks to him by whom they are led.

Such advice may I give in this case: Let men understand, if they be Christians, that from Christ they have received the power to do any good, and therefore, when they have done any good, let them give the praise to him, from whom they have received the ability to do it.

CHAP. XVII.

Christ and a Way.

SO doth our Saviour speak of himself, saying,* 1.743 I am the Way. But, for this, I may well refer you to the Parallel between Christ and a Door; for, as the Way leads to the City, and as the Door leads into the House; so Christ leads us to the heavenly Jerusalem, and his Fathers House.

Christ and a Word.

So is our Saviour spoken of:* 1.744 In the begining was the Word, and the Word was with God,* 1.745 and the Word was God. And a little after: And the Word was made flesh.

And Divines, ancient and modern, have diversly noted the Resemblance between Christ and our Word.

Saint Austin notes the Agreement in two things:

1.* 1.746

Christ is called the Word of his Father, because by him the Fa∣ther is made known unto us: for, as by our words (when we speak truth) our aim is, to bring that to the knowledg of another, which we think secretly in our mindes: So that Wisdom, which the Father begot (because by him the secret minde of the Father is made known to us) is most conveniently called his Word.

* 1.7472.

Christ is called the Word of his Father, because our word may be, which the work follows not; but the work cannot be, except the word goes before, namely, the word of the Heart: So also the Word of God might be, though there were no creature; but no creature could be, but by this Word, by which all things are made.

* 1.748Saint Chrysostom makes the com∣parison thus:

As our minde (says he) procreating speech, or a word, doth it without any suffering; for neither is it cut, nor doth it flow, nor doth it suffer any of those things, that happen to bodily things: so that divine generation, which ca not be so much as com∣prehended by the minde, is altoge∣ther voyd of all passion.

Saint Athanasius notes the Resemblance between Christ and our Word in four Particulars.

* 1.7491.

As the speech of man hath a double generation, one of the Soul, and another of the Lips: so the Word of God hath a double gene∣ration, one of God the Father, which is the first generation; and the other of flesh, which is call∣ed the second generation.

* 1.7502.

As our speech, when, accord∣ing to the first generation, it is be∣gotten of the Soul (which is when

one thinks what to say) is obscure, and is not opened, but remains ra∣ther in the brest of the creature: so God the Word, though before all Worlds he was begotten of God his Father, was not yet made ma∣nifest unto men, for he remained in the Bosom of his Father.

3.

As our Word, when we please,* 1.751 comes out of our Lips, and is open∣ed unto them with whom we con∣verse: so the Word of God, when it pleased him, was born of the most chaste Virgin Mary, and was then made manifest in the whole World.

4.

As our speech,* 1.752 when it comes out of our lips, leaves not our Soul, nor our lips, nor the ears of the hearers, but is in our Soul, in our lips, and in the hearers ears, and is never diminished, though many thousands hear the speech, nor fails, but is ever most full in us: so the Word of God, though it be born of the Virgin Mary, departs not yet from the Father, nor from the flesh, nor from all men, nor from the whole creature, but is every where at hand, nor is it diminished, but remains most full.

Saint Basil the Great, giving the Reasons why Christ is called the Word, doth note the similitude between Christ and our word, or speech.

Why is he called the Word?* 1.753 To

shew, That he came from the minde, [namely, from the Father, as the speech comes from the minde.]

Why the Word? because he was begotten without passion: Why the Word? because he is the image of his Father, shewing in himself his whole Father; as our speech, which shews the image of our whole thought: for those things, which we know with our Heart, we express in our Words: and that which we speak hath the like∣ness of that which we think in our minde. And our Heart is as a cer∣tain Fountain, and the speech which we utter is as a River issuing from this Fountain: and look what that is that lies hid in our minde, such is that which is exprest in our words. The Evangelist therefore calls Christ the Word, that he might shew thee the Fathers begetting his Son voyd of passion, and the Sons perfect subsistence, and his eternal conjunction with his Father: for so also our speech, the issue of the minde, is begotten without any passion: for it's neither cut, nor divided, nor doth it flow; but the whole minde, remaining in its pro∣per state, sends out the whole con∣tinued speech; and the speech, is∣suing from it, contains in it the whole vertue of the minde, begetting it.

Zanchius also, among our modern Divines, doth fre∣quently mention this Comparison between Christ and our Word:* 1.754

By our speech (says he) the secrets of the minde are signified and understood: and so by the Son the Minde and Will of the Father is known by us, and re∣vealed to us.

Elsewhere he adds other things, in which the Re∣semblance holds: As,

1.

The Minde begets the Word naturally,* 1.755 so that the Minde is ne∣ver without it: so the Father be∣gets the Son by his own nature, so that the Father is never without the Son.

2.* 1.756

The Minde begets the Word without passion and corruption; so the Father the Son.

3.* 1.757

The Minde begets speech within it self; so the Father begets the Son.

4.* 1.758

The Minde so begets within it self, that the thing begotten is al∣way in the Minde: So the Father begets his Son, the Word; and therefore it's said, The Word was with God: and, The Son is in the bosom of the Father. (Joh. 1.1, 18.)

5.

The Word,* 1.759 though (begotten in the Minde, and afterwards clo∣thed with voyce) it goes into the ears of men, yet it never departs from the Minde; so the Son, clo∣thed with flesh, yielded himself to

be seen of men, yet never did he forsake his Father.

Elsewhere also doth the same learned Divine, from Saint Gregory Nazianzen, observe three Particulars, in which the Resemblance holds between Christ and our Word, or speech: Namely,

1.

As our speech, that is, the conception of the Minde,* 1.760 is be∣gotten of the Minde, and that without any passion of the Minde begetting, or of the thing begot∣ten; so the Son is begotten of the Father without passion.

* 1.7612.

As the conception of the Minde remains alway in the Minde, and with the Minde, so that, though it be exprest outwardly, yet it ceases not to be with the Minde: so doth the Son alway remain with the Father, insepa∣rable from the Father.

* 1.7623.

As by our speech, brought forth, the counsel and will of our Minde is brought to light: so, by the Son, the Father, and the Will of the Father, is manifested, and revealed to us.

Thus ye have seen the similitude between Christ and a word and consequently the reasons, why Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.763 the word: But yet (because there are no things so like, but they are unlike in some things, there∣fore) it will not be amiss to take knowledge of the Dissimilitude between Christ and our word. And of

this also Divines have taken knowleldge. And there∣fore Saint Basil the great gives this Caveat.

When you hear Christ called the Word, understand it,* 1.764 as it becomes it to be understood of God, for the E∣vangelist, speaking of the onely be∣gotten Son of God, called him the Word, as afterwards he calls him the light and the life. And, when you hear him called the Light, you are not to imagine him that Light which the bodily eyes behold. Nor when you hear him called the Life, think him to be that common Life, which agrees also to brute crea∣tures. So, when you hear him called the Word, take heed, least, through the weaknesse of your minde, you be depressed to hum∣ble and earthly thouhgts,* 1.765 but dili∣gently search out and labour to finde out the power of the Word Athanasius to the objection of the Arians:

How can the Son be the Word, or that Word the image of God? since the word of men, consisting of letters, is nothing but the discovery of the minde, and doth nothing, but discover the will of the speaker, which being done, it instantly vanishes.

To this objection, I say, he returns this an∣swer.

If they think that they speak of an ordinary man, let them speak of the Word of the

Father, as much as they will after the manner of men: But if they speak of God, the Creator of man, let them not entertain any humane thought, but think such things, as are above humane nature: for, look, what the begetter is, such is it necessary, that the thing begot∣ten be: and, what an one the Fa∣ther of the Word is, such must his Word be.

And a little after he adds with respect to the parti∣cular in hand:

The word of men as it consists of syllables, so neither hath it life nor power of acting, but is onely in the speaker a disco∣very of the minde, and assoone as its uttered, it instantly passes away, because it was nothing, before it was uttered. But the Word of God is not enunciatory, nor a sound of voices, nor a complexion of words: but look, what is the brightnesse issuing from the light, such is it, and a certain thing be∣gotten, and that perfect out of a perfect, and therefore it is God, and the Image of God. Nor are we here to enquire, why the Word of God is not such, as our words are; seeing God is in no sort such as we are.

And a little after he adds a further dissimilitude between this Word of God and our words.

Men (saies he) have many words,

frequently, and daily springing up, and passing away, because the for∣mer words continue not, but va∣nish a way. But the Word of God is one and the same, and as it is written, remains for ever without any change: for it is convenient that one God should have one onely Image, one onely Word, one onely Wisedome.

Fulgentius also sets out the dissimilitude in few words, while he sayes thus.

Christ is a Word, not which being utter∣ed, vanishes, but, which being begotten remains:* 1.766 not a transito∣ry Word, but Eternal, not made of God his Father, but begotten, and onely begotten.

And thus doth Zanchius lay down the sum of the Doctrine of the Church from the time of the Apostles till this day,

That Christ is the Word of God the Father, not a word spoken,* 1.767 and so vanishing in the Air, but the substantial Word, not uttered in Time, but from all Eternity be∣gotten of the substance of the Fa∣ther.

And the opening of this comparison is of excellent use.

I. To justifie the practise of the Evangelist calling Christ the Word, in that there is so great a likenesse between Christ and our Word, or Speech.

II. To teach us many things concerning Christ, as.

1. That Christ is begotten of the Father: for so our words are the conceptions of our minde: And so God saies to his Son, This day have I begotten thee;* 1.768

and so the Evangelist speaks of him,* 1.769 as the onely begot∣ten Son of the Father.

2. That Christ had a double generation, one as God, of the Father, and the other, as Man of the Virgin.

3. That Christ was begotten of the Father without any Passion.

4. That, though Christ was begotten of the Father from all Eternity, yet he was not manifested to men till afterwards.

5. That Christ was manifested to men in his own time, when it pleased himself.

6. That Christ is inseparable from his Father, yea, when he took Humane Nature upon him, in which he was manifested to the World, even then he re∣mained with his Father, and his Father with him.

* 1.7707. That Christ is the expresse image of his Fa∣thers person.

8. That Christ reveales to us his Father, and the Will and Counsel of his Father: so the Evangelist saies.* 1.771 No man hath seen God at any time; the onely begot∣ten Son, who is in the bosome of the Father, he hath declared him.* 1.772 And so our Saviour saies of himself, All things that I have heard of my Father, I have made known unto you.

Oh the great benefit, that in this respect accrues un∣to us by Christ, to have the knowledge of God, and of his Will and Counsel conveighed unto us? how should we be thankful for him? how readily should we accept of him, being offered unto us? yea rea∣dily should we part with all those things that are dearest to us, so that we may enjoy him.

CHAP. XVIII. Christ and a Worm.

SO doth the Prophet speak of himself,* 1.773 as a Type of Christ, I am a Worm, and no man.

Saint Hierome, Saint Ambrose, and Saint Austin do joyntly and unanimously note two things, in which this resemblance holds.

1. In regard of the contemptiblenesse of this crea∣ture and the meanenesse of it; no creature is more base and contemptible then a Worm; every one is ready to tread upon it, and to trample it under foot; the poorest, the youngest dare venture to offer wrong to it. So was it with our blessed Saviour: and there∣fore it is added in the forementioned scripture,* 1.774 A re∣proach of men and despised of the people: he submitted himself to so mean a condition, that he was easily de∣spised and reproached at all hands: He became poor:* 1.775 and who takes not liberty to despise the poor? No wonder then, that our Saviour met with so much scorn: and so its foretold of him by the Prophet.* 1.776 He was despised and rejected of men. And, if we look in∣to the Evangelical History, we shall see it to have been so with him, namely, that he was coarsely used:* 1.777 when he was to be born, no better place can be afforded him then the Stable and the Manger. When he came to his Publick Life, though he spake so,* 1.778 as never man spake, and though, in regard of his miracles, they could say, we never saw it so done in Israel. And,* 1.779 He hath done all things well:* 1.780 yet how scornfully did they use him? In words, Is not this the Carpenter? and, Is not this the Carpenters Son? And, thou art mad and

hast a devil.* 1.781 And no lesse in deeds: they lead him to the brow of the hill, thinking to cast him down head-long: they cast stones at him: But especially in the close of his Publike Life,* 1.782 then they laid hands on him, they bind him, they hurry him about, first they bring him to the High Priest, and there they spit upon him, they blind∣fold him,* 1.783 and buffet him and then they say, Prophesie to us, who it is that smote thee: they deliver him over to the Secular Power,* 1.784 even to Pilate, he sends him to Herod, who mocks him, and sends him back again to Pilate: here the Jewes hire false Witnesses against Him, they preferre a Murderer before him:* 1.785 the Souldiers plat a Crown of Thornes on his Head, they put on him a Purple Robe,* 1.786 and put into his hand a Reed, and mockingly bow the knee to him, and cry; Hail King of the Jewes,* 1.787 they strip him of his clothes, and crucifie him between two Thieves:* 1.788 And, being upon the Cross,* 1.789 they revile him and wagg their heads, &c. yea, the very Thieves did cast the same in his teeth. Justly therefore in this respect is he compared unto a Worm.

2. In regard of the breeding of the Worm.

The Worm (saies Saint Hierom) which is bred in the Wood,* 1.790 hath no father, but onely a mother: so Christ was born of a Virgin without carnal copulation with a man.

Saint Am∣brose moves the question,

Why the Lord of the whole World would compare himself to a Worm? and he answers. We may ascribe this to his humility, as David called him∣self a Flea: but I rather think it to be, because the Worm is gendred of the sole and pure earth, with∣out

the mixture of any other body, therefore I think him to be compa∣red to our Lord, who also was born of a sole and pure Virgin.

Saint Austin in like manner, saving that in the former of the places al∣ledged, he brings in this latter resemblance, with a Fortasse, an,

It may be: And,* 1.791 it may be because of his birth of a Virgin:

as doubting, whether this were in that passage of the Psalmist intended: As in∣deed he well might, in regard of that which follows in that Verse, A reproach of men, and despised of the peo∣ple, which is added as an Exposition of the former clause, in which he had said, I am a Worm. Howso∣ever, its a plain Article of our Christian Faith, not to be denyed, nor so much as questioned, but to be firm∣ly believed: that Christ our Saviour was born of a Virgin.

In regard therefore of the first particular we have cause to meditate of the great Humiliation of our dear Saviour, and consequently of his surpassing love to us, in that he vouchsafed, for our good, to stoop so low: not onely he becomes man, but also a Worm. Its an excellent and just meditation of Saint Bernard to this purpose.

O Vouchsafement to be justly admired! Thou,* 1.792 that art the God of Infinite glory, didst nor disdain to be made a con∣temptible Worm.

What Humilia∣tion is comparable to this?* 1.793 It was a great humilia∣tion of the King of Nineveh, when rising from the Throne he sate in Ashes, and putting off his Robe, he covered himself with Sackcloth. But its nothing to this: as there is no comparison between the humilia∣tion of the one and of the other, and between the per∣sons

humbled: the one a King, the other the King of Kings, the one a weak creature, the other the In∣finite Creator: how great then is that love, which drew our Saviour to such abasement?

And now, why should it trouble us, if it doth so happen, that we are in the world, as Worms? Every man takes liberty to trample upon us, to insult over us, to lade us with wrongs and injuries: but be of good cheer, it is no other wise with us in this respect, then it was with our dear Saviour: and he, by under∣going it in his own person, hath sanctified and sweeten∣ed it to us, so that we may count it blessed con∣tempt.

And let this love of Christ, submitting himself to such abasement for us, so farre prevail with us, as make us willing, to submit our selves to any abasement for him, for his cause and honour. Choose we rather to have all men to trample on us, and to be contemned and scorned at all hands, then to omit any duty, by which in our places we may honour him, or to take any course that may tend to his dishonour: Hath the Lord suffered such contempt for the servant? and shall the servant be unwilling to suffer contempt for his Lord and Master? God forbid: Such contempt suffered for his honour will certainly bring us to glory and honour everlasting; which God of his mercy grant us for the merit of that contempt, which our dear Saviour hath undergone for us, to whom with the Father, and the Holy Ghost be all Glory and Ho∣nour for ever. Amen.

Notes

• * 1.1

  John 6.35, 48
• * 1.2

  John 6.51
• * 1.3

  Matth. 26.26
• * 1.4

  Christus acceptum panem, & distributum Discipulis suis, cor∣pus 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, di∣cere, Hoc est corpus meum, cum signum daret corporis sui. Tom. 6. contr. Adimant. c. 12.
• * 1.5

  Psalm 104.15
• * 1.6

  Iohn 6.51
• * 1.7

  Iohn 6.53
• * 1.8

  Matth. 6
• * 1.9

  2 Chro. 6.36 Iam. 3 2
• * 1.10

  Matth. 6
• * 1.11

  Joh. 4.14
• * 1.12

  John 6.35
• * 1.13

  Col. 3.11
• * 1.14

  Isai. 53.5
• * 1.15

  Verse 7
• * 1.16

  Verse 3
• * 1.17

  Phil. 2.7, 8
• * 1.18

  2 Cor. 8.9 Matth. 4.2 John 19 Luke 22
• * 1.19

  Mat. 26, & 27
• * 1.20

  Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13
• * 1.21

  John 19
• * 1.22

  Joh. 6.33
• * 1.23

  Vers. 51
• * 1.24

  Joh. 6.35.
• * 1.25

  Non quod non esuriemus omnino, postquam semel nobis datus fuerit cibus ille caelestis, sed quod non prius de siderabi∣mus, quam accipiemus. Bea∣ti qui esuriunt & sitiunt justiti∣am, quoniam ipsi saturabuntur, Matth. 5.6. In loc.
• * 1.26

  Psal. 104.
• * 1.27

  Heb. 9.22.
• * 1.28

  1 Joh. 1.7
• * 1.29

  Isa. 1.18.
• * 1.30

  Isa. 40.1. Vers. 2.
• * 1.31

  Matth. 9.2.
• * 1.32

  Joh. 15.13.
• * 1.33

  1 Joh. 4.19.
• * 1.34

  1 Joh. 4.11.
• * 1.35

  1 Pet. 1.22.
• * 1.36

  2 Cor. 5.14.
• * 1.37

  In praelia tru∣dit in ermes. Horat.
• * 1.38

  Stetere torti torquentibus fortiores. Cypr. epist.
• * 1.39

  Eph. 3.18, 19.
• * 1.40

  Job 11.8.9
• * 1.41

  Joh. 6.34
• * 1.42

  Matth. 5.6.
• * 1.43

  Joh. 6.49, 50
• * 1.44

  Vers. 51.
• * 1.45

  Vers. 52.
• * 1.46

  Credere est manducare: ut quid paras dentem & ven∣trem? crede & manducasti. To. 9. in Joan. Evang. tract. 25.
• * 1.47

  Psal 32.1.
• * 1.48

  Jer. 23.5. Ier. 33.15.
• * 1.49

  Zechar. 3.8
• * 1.50

  Zechar. 6.12
• * 1.51

  In Zach. 3.8.
• * 1.52

  Luk. 1.78.
• * 1.53

  Germen dicitur, quia ipse ex Maria Virgine, tanquam sur∣culus, germinavit, & Eccle∣sia ejus etiam sub cruce germi∣nat. In Zechar. 3.8.
• * 1.54

  Matth. 1.1.
• * 1.55

  Ezek. 34.24.
• * 1.56

  Act. 13.23.
• * 1.57

  Ezek. 37.11
• * 1.58

  Verse 12
• * 1.59

  Matth. 19.26
• * 1.60

  Isai. 59.1, 2
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicue in conflatoriam fornacem auri∣fex aurum injiciens, tamdiu sinit illud ab igne examinari, quousque purius viderit: Ita & Deus tamdiu hominum animas malis probari permittit, quo∣usque purae fiant, & splendidae. To. 5. Ser. in Paralytic. &c.
• * 1.62

  Isai. 10.12
• * 1.63

  John 20.17
• * 1.64

  Matth. 11.25
• * 1.65

  Matth: 6.9
• * 1.66

  John 1.49 Mat. 3.17. and 15.5
• * 1.67

  Iohn 1.12
• * 1.68

  Gal. 3.26
• * 1.69

  Hebr. 1.2 Rom. 8.17
• * 1.70

  1 Cor. 3 21
• * 1.71

  1 Pet. 2.5, 9 Rev. 1.6
• * 1.72

  Acts 10.38 Psalm 45.7 Luke 2.9, 13 Matth. 4.11 Luke 22.43 Matth. 28.2 Acts 1.10 Matth. 25.31 Heb. 1.14 Psalm 34.7 Luke 16.22
• * 1.73

  Heb. 2.10 Luke 24.26
• * 1.74

  Acts 14.22
• * 1.75

  1 Thes. 4.14
• * 1.76

  Rev. 3.21
• * 1.77

  Psalm 2.7
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. 3.
• * 1.79

  Luke 1.35
• * 1.80

  Eph. 1.5
• * 1.81

  John 1.12, 13
• * 1.82

  Joh. 8.44
• * 1.83

  Eph. 2.3
• * 1.84

  Iohn 20.17
• * 1.85

  Rev. 19.16 & 1.5
• * 1.86

  John 1.21
• * 1.87

  Heb. 3.1
• * 1.88

  Lib. I
• * 1.89

  Rev. 1.6
• * 1.90

  1 John 2.20
• * 1.91

  Psal. 133.2
• * 1.92

  Joh. 3.34 Eph. 4.7
• * 1.93

  Non spiritum dixit, sed de spiritu, nos enim accipere non possumus plenitudinem S. Spi∣ritus, sed tantum accipimus, quantum de suo arbiter no∣stri pro sua voluntate divise∣rit. 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.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. habuit ca∣ro S. Sanctum, non partem donorum, sicut nos, cum uni sapientia, alteri scientia datur, sed omnia habuit dona. In no∣bis dividuntur dona, in Chri∣sto autem carne omnia dona fu∣ere. Tom. 6. serm. de S. San∣cto.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ille plenitudi∣nem accepit, nos de plenitudi∣ne. Ibid.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Non habet ipse do∣num participabile, sed est ipse sons & radix donorum omnium, non in seipso continens bono∣rum divitias sed in universos diffundens, quibus diffusis, ple∣nus permanet, nec ex eo quod aliis suppeditat, minuitur.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quod autem ego fero, participabile est: ab alio enim id accepi: & exi∣gua pars totius est, & quasi gutta parva ad immensam a∣byssum, & infinitum pelagus comparata. In Joan. Evang. hom. 13.
• * 1.94

  Rev. 19.10 and 22.9
• * 1.95

  Non propterea Christo pares sumus, si pro illo usque ad san∣guinem Martyrium duxerimus: potestatem ille habuit ponendi animam, & iterum sumendi eam: nos nec, quantum volu∣mus, vivimus, & morimur, et si nolimus. Ille moriens in se occi∣dit mortem; nos ejus morte li∣beramur à morte. Postremo, et si frates pro fratribus moriantur, tamen in fraternorum peccato∣rum remissionem nullius sanguis Martyris funditur, quod fecit ille pro nobis. In Joan. Tract. 84.
• * 1.96

  Col. 1 24
• * 1.97

  Phil. 1.12, 14
• * 1.98

  Sanguis Martyrum semen Ec∣clesiae.
• * 1.99

  Non deficiet haec Secta, quam tunc magis aedificari scias, cum caedi videtur. De Persec. ad Scapul.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non vides, quo plures sunt, qui sup∣pliciis afficiunt, tanto majorem numerum esse aliorum, sc. Chri∣stianorum. Ep. ad Diognet.
• * 1.100

  Joh. 11.24
• * 1.101

  Act. 13.36, 37
• * 1.102

  Illius caro non vidit cor∣ruptionem, nostra post corrup∣tionem in fixe seculi induet in∣corruptionem. In Joan. Evang. tract. 84.
• * 1.103

  Joh. 2.19
• * 1.104

  Ver. 21.
• * 1.105

  Phil. 3.21
• * 1.106

  Non, ut reliqui, suscitatus est Christus: nostra enim re∣surrectio in finem seculi dila∣ta est, illius autem die tertio celebratur. Nos per illum re∣surgimus, ipse autem per se. In Job l. 24. c. 2.
• * 1.107

  Rom. 8.37
• * 1.108

  1 Cor. 15.57
• * 1.109

  Opera Trinitatis ad extra sunt indivisa, unitas essentiae co∣operatio Elohim.
• * 1.110

  Rev. 3.21. Rev. 2.10
• * 1.111

  Cant. 5.10
• * 1.112

  Candidus & rubicundus quia nullum omnino peccatum faciens, justitiae pulchritudinem ex in∣tegro tenuit; & tamen, tan∣quam peccator esset, ad mortis passionem accessit. Ex millibus electus est, quia ex totius gene∣ris humani massa nullus sine pec∣cato reperitur: ipse autem non solum sine peccato fuit, sed & peccatores sua justitia & san∣guine redemit. To. 2. in Cant. 5.10.
• * 1.113

  Lumen Sapientia: Joh. 8.12. Ego sum lux mundi. Lumen & servi sapientiae appellari solent: Eph. 5.8. Est is lux in Domi∣no: Sed ille lumen illuminans: Joan. 1.9. Erat lux vera, quae illuminat omnem hominem veni∣entem in hunc mundum: isti autem lumen illuminatum. In Job, lib. 19. cap. 33. & 35.

  Nos etsi sancti efficimur, non tamen sancti nascimur, quia ipsa naturae corruptibilis condi∣tione constringimur, & cum Propheta dicamus, Psal. 51.5. Ecce in iniquitatibus conceptus sum, & in peccato concepit me mater mea. Christus autem solus veraciter sanctus natus est, qui, ut ipsam naturae corrupti∣bilis conditionem vinceret, ex commixtione carnalis copulae conceptus non est.
• * 1.114

  Qui sanctificat, i. e. Chri∣stus: & qui sanctificantur, i. e. nos. Vide, quantum intersit: Ille sanctificat, nos sanctifica∣mur. Ex uno, scil. Deo, ex quo omnia: & ille quidem ex Patre, tanquam verus & pro∣prius filius: nos autem, tan∣quam creatura, i. e. ex nihilo. In Hebr. Hom. 4.
• * 1.115

  Praeter nomen nihil.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Defens. pro Christian. ad Antonin. Pium.
• * 1.117

  1 Sam. 18
• * 1.118

  Esth. 6.10
• * 1.119

  Eph. 4.1
• * 1.120

  Eph. 5.8
• * 1.121

  Luke 3.16
• * 1.122

  John 10.7, 9 John 14.6
• * 1.123

  In loc.
• * 1.124

  Bis se nominat ostium, ut ostenderet, se unum eundemque esse, qui & antiquos pastores, Moysem & Prophet as dedit in ovile Judaeorum, & nunc electi∣one sua novos emittat Apostolos in ovile Gentium: vel, quia Christus ostium est, quo bonus Pastor ad oves Ecclesiae intrat; est & ostium, quo quisque fidelis ad Patrem intrat: vel ideo, quia & ad praesentem gratiam, & ad futuram gloriam per eum solum pervenitur.
• * 1.125

  Quia ostium est ad Patrem, & ad bona paterna, quae sunt justitia, salus, & vita aeterna.
• * 1.126

  Matth. 11.27
• * 1.127

  John 14.6 Acts 4.12
• * 1.128

  Eph. 2.18
• * 1.129

  John. 10.7
• * 1.130

  Christus quidem praecipue hic dicitur ostium, respectu pastorum qui ingrediuntur ad oves: verum ostium est quoque, per quod ipsae oves ingrediuntur in ovile.
• * 1.131

  Rom. 5.2.
• * 1.132

  Eph. 3.12
• * 1.133

  Tantum est ostium, per quod oves ingrediuntur in illam caulam earum ovium, quae Do∣mino suo tantum sunt notae, h. e. in Ecclesiam invisibilem, & ad beneficia illa Christi, re∣missionem peccatorum, & vi∣tam aeternam, participanda. Fieri quidem potest, ut oves quaedam larvatae, scil. hypo∣critae, ingrediantur in Ecclesi∣am istam visibilem, suo tem∣pore rursus ex ea ejiciendae: sed oves vera nullae ingrediun∣tur in Ecclesiam invisibilem, nisi per ostium, Christum, h. e. per Christum vera fide appre∣hensum.
• * 1.134

  Christus quidem, ut Filius est Dei, ostium est primum, sed non ea tantum ratione, ve∣rum etiam, ut homo est, ostium vocatur. Ita enim decretum est ab aeterno, ut Christus, Deus & homo simul, sit osti∣um. Ergo oportet quoque homo sit, nec id tantum, sed oportet quoque sit homo crucifixus:
• * 1.135

  Ergo ostium est, quà filius est Dei crucifixus in humana na∣tura.
• * 1.136

  Ira Dei in peccatum praeclusit nobis omnem aditum in coelos, nosque conclusit sub peccato & damnatione. Crux autem Chri∣sti est, quae ita satisfacit justi∣tiae, ut etiam promereatur gra∣tiam & misericordiam.
• * 1.137

  Non est alius in ovile Christi introitus, quam unicum hoc osti∣um: fieri quidem potest, ut fu∣res suffodiant sibi foramina, per quae subingrediantur in ovile, sed ostium nullum aliud est in ovili, nec verus unquam Pa∣stor per aliam viam ingressus est, &c.
• * 1.138

  1 Cor. 2.1
• * 1.139

  Ingreditur ergo per ostium Pastor, cum nihil profitetur aut praedicat, nisi solum Christum, tumque crucifixum.
• * 1.140

  Ego sum ostium ovium, i. e. is, per quem oves aditum habent ad consortium populi Dei, acces∣sum ad Patrem & salutem ve∣ram, dum scilicet in me credunt, meisque praeceptis obtemperant, &c. Concord. c. 79. Joh. 6.
• * 1.141

  1 Cor. 2.2
• * 1.142

  1. Cor. 1.23.
• * 1.143

  Joh. 16.23
• * 1.144

  Eph. 1.7. Eph. 4.32
• * 1.145

  Rom. 6.23.
• * 1.146

  Joh. 10.9
• * 1.147

  Servabitur, vitam conseque∣tur. Vita etiam ista praesens suavis est: quanto magis sua∣vis est illa altera: haec vita in duobus posita est. 1. Secu∣ritate, quod tuta sit vita. 2. Ʋbertate & copia, quod om∣nibus bonis affluat: quod ad pri∣mum, Ingredietur & egredi∣etur, ait, id est, in tuto & se∣cure aget. Phrasis haec est He∣braeorum Scripturis familiaris qua significatur occupatio tu∣ta & tranquilla: hic ergo significatur occupatio tuta & tranquilla, sub ductu magni il∣lius pastoris ovium, Jesu Chri∣sti: quod ad secundum, Inve∣niet, ait, pascua, alludit ad pascua ovium: quare in vita illa in sunt haec duo: primum, vita est secura & tuta, no∣bis in coelis servata, deinde, vita est copiosa & abundans, opes scilicet gloriae & haeredi∣tatis Dei. Rolloc. in locum.
• * 1.148

  Aquilam hic Cristum de∣bemus accipere, qui post resur∣rectionem, velut aquila, re∣volavit ad Patrem, praedam suam referens i. e. hominem, quem rapuerat de faucibus ini∣mici. Aquila mater unius ni∣di est, nec ad Procreandum sobo∣lem aliud aliquando cubile per∣quiret: sic Christus diligit u∣nam Ecclesiam, quam ab aestu persecutionum alarum sua∣rum defendit umbraculo. A∣quila pullos suos educit implu∣mes, quos contra faciem fer∣vidi solis opponit, & qui aegram & invalidam corusco radiorum fulgori aciem submiserit ocu∣lorum, materno damnatus ju∣dicio, dejicitur in terram. Sic Christus extra Ecclesiam proji∣cit eos, qui igneam Evangeli∣orum lucem ferre non possunt. Et ut aquila serpentes devorat, & eorum venena calore co∣quit interno: ita Christus, per∣cusso Dracone, i. e. lacerato Di∣abolo, dum hamanum sibi cor∣pus assumit, peccatum illud, quod hominem tenebat obnoxi∣um, tanquam perniciosum vi∣rus, extinxit: Et hoc est quod ait, vestigia aquilae volantis, &c. quia & ipse, post Passi∣onem & resurrectionem suam praesentibus Apostolis, Dominus noster ascendit in coelum, nulli∣us tamen hominis tantus & tam altus est sensus, ut expli∣care possit, quomodo illa tanta Majestas è coelo venire dig∣nata fuerit, vel redire, cum hoc solum nobis scire licet, quod aut venit aut redit, &c. Hi∣eron. to. 1. de Salom. Am∣bros. To. 4. de Salomone.
• * 1.149

  Isa. 28.16.
• * 1.150

  1 Pet. 2.6
• * 1.151

  1 Cor. 3, 11
• * 1.152

  Isa. 28.16
• * 1.153

  1 Pet. 1.20
• * 1.154

  Irenic. p. 149
• * 1.155

  Eph. 2.20
• * 1.156

  Matth. 7.25
• * 1.157

  Matth. 16. Psal. 125.1.
• * 1.158

  Joh. 10.28.
• * 1.159

  2 Sam. 5.3, 4.
• * 1.160

  1 Joh. 4.1
• * 1.161

  Vers. 2.
• * 1.162

  Vers. 3.
• * 1.163

  Omne simile est etiam dissimile.
• * 1.164

  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.
• * 1.165

  Matth. 7.27.
• * 1.166

  Matth. 16.
• * 1.167

  Galat. 1.1 Matth. 28.19
• * 1.168

  Matth. 16.16
• * 1.169

  Non dixit, Tu es Petra, sed, Tu es Petrus: nec dixit, Super te, aut Super hunc Petrum, sed, Super hanc petram.
• * 1.170

  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.
• * 1.171

  Hoc utique erant & caeteri Apostoli, quod fuit Petrus. De Unit. Eccl.
• * 1.172

  Primatus Petro datur. Ib.
• * 1.173

  Acts 15.11
• * 1.174

  John 8.56 and 5.46 Acts 10.43
• * 1.175

  1 Cor. 10.3, 4
• * 1.176

  Lib. I. c. 23
• * 1.177

  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.
• * 1.178

  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.
• * 1.179

  De Theologicis conclusionibus lacerare velle Ecclesiā, nen Chri∣stianae charitatis, sed Antichri∣stiani est supercilii. Iren.
• * 1.180

  John 17.3
• * 1.181

  Phil. 3.8
• * 1.182

  Cognitio Incarnationis, Pas∣sionis & Resurrectionis Christi, perfectio est vitae, & thesaurus sapientiae. Ambr. apud Zanch. in loc.
• * 1.183

  John 5.39
• * 1.184

  Acts 8.30
• * 1.185

  Jude 3
• * 1.186

  Gal. 1.8,
• * 1.187

  Verse 9
• * 1.188

  1 John 2.22
• * 1.189

  2 John 10
• * 1.190

  Euseb. hist Eccl. l. 4. c. 14.
• * 1.191

  Matth. 21.43
• * 1.192

  Matth. 11.23
• * 1.193

  Jer. 17.5.
• * 1.194

  Luk. 13.19
• * 1.195

  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.
• * 1.196

  Psal. 45.2.
• * 1.197

  Cant. 2.3
• * 1.198

  1 Cor. 12.12
• * 1.199

  In familia.
• * 1.200

  In pop. Israel. Am 3.2 Exod. 19.5 In. pop. Catho∣lico.
• * 1.201

  Isa. 54.2, 3
• * 1.202

  Act. 1.15 Act. 2.41. Vers. 47.
• * 1.203

  Act. 4.4
• * 1.204

  Act. 6.7
• * 1.205

  Act. 8.6, 12
• * 1.206

  Act. 11.19, 21
• * 1.207

  Gal. 4.19
• * 1.208

  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.
• * 1.209

  Eph. 4.14
• * 1.210

  1 Joh. 2.13, 14 Heb. 5.12, 13
• * 1.211

  1 Cor. 13.11
• * 1.212

  Tit. 2.13
• * 1.213

  Heb. 1.2
• * 1.214

  Phil. 2.7
• * 1.215

  Matth. 20.28 2 Cor. 8.9
• * 1.216

  Isa. 53.2, 3
• * 1.217

  2 Cor. 8.9
• * 1.218

  Eph. 1.20, 21
• * 1.219

  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.
• * 1.220

  Phil. 1.20
• * 1.221

  Zach. 4.10
• * 1.222

  Isa. 541, 3
• * 1.223

  Vers. 11.12
• * 1.224

  Isa. 51.3
• * 1.225

  Heb. 10.23.
• * 1.226

  Isa. 59.1.
• * 1.227

  Vers. 2.
• * 1.228

  Isai. 42.3
• * 1.229

  Matth. 12.20
• * 1.230

  Phil. 1.6
• * 1.231

  Gal. 6.1
• * 1.232

  Matth. 19.30
• * 1.233

  1 Pet. 5.5
• * 1.234

  1 Cor. 14.20
• * 1.235

  2 Pet. 3.18
• * 1.236

  Verse 17
• * 1.237

  Eph. 4.14
• * 1.238

  2 Tim. 3.6, 7
• * 1.239

  Eph. 4.14
• * 1.240

  Eccles. hist. l. 1. c. 19.
• * 1.241

  Eph. 4, 15
• * 1.242

  Verse 17 1••
• * 1.243

  Verse 13 14 15
• * 1.244

  Te, Marce fili, annum jam audientem Cratippum, idque Athenis, abundare oportet prae∣ceptis Philosophiae. Offic. l. 1.
• * 1.245

  Col. 1.18
• * 1.246

  Col. 1.15
• * 1.247

  Hebr. 2.14
• * 1.248

  Eph. 1.22
• * 1.249

  4.15
• * 1.250

  5.23
• * 1.251

  1. Cor. 11.3 Colos. 1.18 2.19
• * 1.252

  Dan. 2.32, 33
• * 1.253

  Humano capiti cervicem jun∣gere equinam

  Pictor si velit, &c. Horat. de arte Poetica.
• * 1.254

  Hebr. 2.14
• * 1.255

  Verse 11 16
• * 1.256

  Luke 24.39
• * 1.257

  2 Pet. 1.4
• * 1.258

  Non transformatione naturae humanae in divinam, sed parti∣cipatione donorum, quibus con∣formes efficimur divinae naturae. In loc.
• * 1.259

  Id est, divinarum perfectio∣num, sapientiae, bonitatis, san∣ctitatis, & similium, quibus do∣nat electos Deus. De nat. Dei, l. 2. c. 2. q. 1.
• * 1.260

  Gen. 2.21
• * 1.261

  Costa robur significat divini∣tatis, caro infirmitatem humanae naturae.
• * 1.262

  Isai. 61.1
• * 1.263

  1 Cor. 2.12
• * 1.264

  Matth. 3.16
• * 1.265

  Acts 2.3, 4
• * 1.266

  Eph. 1.13, 14
• * 1.267

  1 John 2.20 Psalm 45.7
• * 1.268

  Psalm 133.2
• * 1.269

  Eph. 4.7
• * 1.270

  Joh. 1.16.
• * 1.271

  Joh. 17.12
• * 1.272

  Ver. 24.
• * 1.273

  Phil. 2.8
• * 1.274

  Phil. 3.14
• * 1.275

  Rom. 10.1
• * 1.276

  Eph. 5.32
• * 1.277

  Lib. de fide
• * 1.278

  1 Cor. 13.12
• * 1.279

  Phil. 1.23
• * 1.280

  1 Co••. 15.18
• * 1.281

  Eph. 1.22 Eph. 5.23, 24.
• * 1.282

  Joh. 15.5 Gal. 2.20
• * 1.283

  Phil. 4.13
• * 1.284

  Psal. 87.3
• * 1.285

  Rom. 9.5 Psal. 93.1. Rev. 4.10, 11
• * 1.286

  Gen. 18 27 2 Sam. 9.••
• * 1.287

  1 Cor. 4.
• * 1.288

  1 Sam. 18.
• * 1.289

  Prov. 12.16
• * 1.290

  Matth. 28.18 Rev. 11.15
• * 1.291

  Eph. 1.21, 22
• * 1.292

  1 Cor. 12.28 Eph. 4.11.
• * 1.293

  Act. 1. & 6. & 15.
• * 1.294

  Matth. 28.20
• * 1.295

  Isa. 14.
• * 1.296

  Act. 15.
• * 1.297

  Act. 11.
• * 1.298

  Gal. 2.
• * 1.299

  Heb. 2.17
• * 1.300

  Isa. 63.9.
• * 1.301

  Matth. 28.20.
• * 1.302

  Matth. 18.20.
• * 1.303

  Acts 9.4
• * 1.304

  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.
• * 1.305

  2 Thes. 1.6
• * 1.306

  Psal. 34.21
• * 1.307

  129 4, 5
• * 1.308

  Eph. 1.22
• * 1.309

  Matth. 17.5 Deut. 18.19
• * 1.310

  Acts 3.23
• * 1.311

  Luke 19.14 1 Thes. 2.16
• * 1.312

  Mat. 5.29, 30 Galat. 5.24 Colos. 3.5
• * 1.313

  Galat. 2.20
• * 1.314

  1 Co••. 15.10
• * 1.315

  Ephes. 4.1
• * 1.316

  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.
• * 1.317

  1 John 2.6
• * 1.318

  Matt. 23.37
• * 1.319

  Ideo se gallinae comparavit, ut exprimatur incomparabilis cha∣ritatis affectus: Nullum enim animal circa pullos suos tanta compassione movetur, sicut gal∣lina: fit enim toto corpore hispi∣da, voce rauca, & omnibus mem∣bris infirma, & usque ad sum∣mum defectum perveniens. De pass. Dom. c. 5.
• * 1.320

  Hoc genus animantis mag∣num affectum in filios habet, ita ut eorum infirmitate affectu & ipsa infirmetur, & (quod diffi∣cilius in aliis animantibus inve∣nitur) alis suis filios protegens contra milvum pugnat. Tom. 4. quaest. Evang l. 1. q. 36.
• * 1.321

  Sic mater nostra, sapientia Dei per susceptionem carnis, in∣firmata est, quodammodo, prote∣git infirmitatem nostram, & Diabolo resistit, ne nos rapi∣at, In qua defensione, quod illa contra milvum conatur affectu, haec contra Diabolum perficit po∣testate. Ibid.
• * 1.322

  Isai. 42.
• * 1.323

  Eph. 4.13
• * 1.324

  John 10.29
• * 1.325

  Verse 29, 30
• * 1.326

  Psalm 56.4
• * 1.327

  Rom. 13.4
• * 1.328

  Isa. 58.1.
• * 1.329

  1 Sam 2.29 1 Sam. 4.11, 18.
• * 1.330

  Lev. 19.17.
• * 1.331

  Rom. 2.24.
• * 1.332

  Numquid de Hunnis dici po∣test, Ecce, quales sunt, qui Christiani esse dicuntur? Num∣quid propter Maurorum efferos mores lex sacrosancta culpatur? Numquid de ullis istorum dici potest, ubi est lex Catholica, quam credunt? uhi sunt pieta∣tis & castitatis praecepta, quae discunt? Evangelia legunt, & impudici sunt: Apostolos audivat & inebriantur; Chri∣stum sequuntur, & rapiunt? Numquid haec de ulla ista∣rum gentium dici queunt? Non utique: de nobis quippe ista omnia dicuntur. In nobis Christus patitur opprobrium: in nobis patitur lex Christiana maledictum. De gubern. Dei. l. 4.
• * 1.333

  Mar. 7.37
• * 1.334

  Rom. 14.15
• * 1.335

  1 Cor. ••, 13
• * 1.336

  1 Cor. 10.23
• * 1.337

  Jude, ver. 20 1 Thes. 5.14 Heb. 10.24
• * 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saevae Tyranni∣dis reus deprehensus fueris, si hanc tibi-ipsi potestatem vendi∣ces, ut quae in aliis prohibes, haec facere tibi soli licere exi∣stimes, & quae ipse pro licentia audes, ab his alios arcere. Contr. Eunom. l. 12.
• * 1.339

  1 Cor. 3.6
• * 1.340

  Vers. 7.
• * 1.341

  Cathedram in coelo habet, qui corda docet. To. 9. in 1 E¦pist. Joan. tract. 3. 2 Tim. 4.2
• * 1.342

  2 Cor. 11.29
• * 1.343

  Eph. 5, 22, 24
• * 1.344

  Eph. 5.25
• * 1.345

  Cant. 4.8 Vers. 9. Vers. 10, 11
• * 1.346

  Cant. 5.1 Isa. 54.5
• * 1.347

  Isa. 62.5
• * 1.348

  Hos. 2.19, 20
• * 1.349

  Matth 9.15
• * 1.350

  Joh. 3.29
• * 1.351

  Rev. 21.2
• * 1.352

  Rev. 21.9
• * 1.353

  Gen. 2.22
• * 1.354

  Vers. 23.
• * 1.355

  Joh. 6.37
• * 1.356

  Gen. 2.22
• * 1.357

  Gen. 2.24.
• * 1.358

  Gen. 4.19
• * 1.359

  Matth. 19.8 Vers. 4.5 Mal. 2.15
• * 1.360

  1 Cor. 8.6
• * 1.361

  Cant. 6.9
• * 1.362

  1 Cor. 12.12
• * 1.363

  Gen. 2.18
• * 1.364

  Ezek. 16.4
• * 1.365

  Heb. 2 16 Vers. 16. 2 Pet. 1.4
• * 1.366

  Gen. 2.18
• * 1.367

  1 Cor. 12.12
• * 1.368

  Acts 11:26
• * 1.369

  Psalm 45.7 1 John 2.20 Heb. 1.2
• * 1.370

  Rom. 8.17 John 20.17 Luke 1.35 2 Cor. 6.18 John 1.12
• * 1.371

  Matth. 4.11 Heb. 1.14
• * 1.372

  Rev. 3.21
• * 1.373

  Psalm 24.7 1 Cor. 2.8 Acts 7.1 Rev. 19. & 1.5 Prov. 8.16
• * 1.374

  Joh. 10.29, 30
• * 1.375

  Isai. 10.12
• * 1.376

  Col. 2.3
• * 1.377

  Isai. 9.6
• * 1.378

  1 Cor. 4.13
• * 1.379

  Psa. 123.3, 4
• * 1.380

  Ne timeas, O Sponsa, ne desperes; si paulisper tibi sub∣trahit Sponsus faciem suam, omnia ista tibi cooperantur in bonum; & de accessu, & de re∣cessu, lucrum acquiris: tibi ve∣nit, tibi recedit: venit ad con∣solationem, recedit ad cautelam, ne magnitudo consolationis ex∣tollat te, ne, si semper apud te sit sponsus, contemneres sodales, & hanc continuam visitationem non jam gratiae attribuas, sed naturae. Nimia familiaritas parit contemptum: recedit ergo, ne, nimis assiduus, contemnatur, & ut, absens, magis desideretur, desideratus, avidius quaeratur, & diu quaesitus, gratius invenia∣tur. Praeterea, si nunquam de∣esset consolatio haec, quae, respectu futurae gloriae, ex parte est, pu∣taremus forte hic habere civita∣tem manentem, & minus inqui∣reremus futuram: ne ergo exi∣lium deputemus, & arrham pro precii summa, venit Sponsus & recedit, nunc consolationem af∣ferens, nunc universum statum nostrum in infirmitatem commu∣tans, paulisper permittens nos gustare, quam suavis sit, &, antequam plene sentiamus, se subtrahit. De Scula claustr. cap. 6.
• * 1.381

  Esth. 7
• * 1.382

  Cant. 5.10
• * 1.383

  Rev. 4 10, 11
• * 1.384

  Matth. 25.40
• * 1.385

  Verse 45
• * 1.386

  Acts 9.4.
• * 1.387

  Matth. 10.37
• * 1.388

  Luke 14.26
• * 1.389

  Psal. 1.2.
• * 1.390

  1 Thes. 4.16, 17
• * 1.391

  Rev. 22.20
• * 1.392

  1 Cor. 1.7
• * 1.393

  Phil 3.20
• * 1.394

  2 Tim. 48.
• * 1.395

  Lib. I. c.
• * 1.396

  Joh. 1.29
• * 1.397

  Vers 36. 1 Pet. 1.19
• * 1.398

  Rev. 5.6 Vers. 8.
• * 1.399

  Vers. 12.
• * 1.400

  Rev 6.16
• * 1.401

  Rev. 19.9
• * 1.402

  Rev. 21.9
• * 1.403

  Isa. 55 1. Rev. 3.18
• * 1.404

  Col. 3.11
• * 1.405

  Joh. 6.15.
• * 1.406

  Agnus, quia mansuetus. Tom. 10. serm. a Lovaniens. Edit serm. 90.
• * 1.407

  Isa. 53.7
• * 1.408

  Matth. 26.55
• * 1.409

  Joh. 18.22, 23
• * 1.410

  1 Pet. 2.23
• * 1.411

  Isa. 37.36
• * 1.412

  2 King. 1.
• * 1.413

  Numb. 16.
• * 1.414

  Agnus innocentiae symbolum. In Apoc. 5.
• * 1.415

  1 Sam. 12, 3
• * 1.416

  Heb. 7.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.417

  Act. 10.38
• * 1.418

  Matth. 9.35
• * 1.419

  Joh. 4.9
• * 1.420

  Vers. 26.
• * 1.421

  Matth. 15.
• * 1.422

  Luk. 22.51
• * 1.423

  Luk. 23.34
• * 1.424

  1 Joh. 2.6
• * 1.425

  Rom. 12.13 1 Tim. 6.17, 18.
• * 1.426

  1 Thes. 5 11 Vers. 14. Heb. 3.13 Psal. 122.6
• * 1.427

  Jam. 5.16
• * 1.428

  Psal. 66.
• * 1.429

  Phil. 4.12
• * 1.430

  Heb. 13.5
• * 1.431

  Rom. 12.19 1 Pet. 3.9
• * 1.432

  Prov. 20.22 Prov. 24.29
• * 1.433

  Numb. 12.3
• * 1.434

  Exod. 32.
• * 1.435

  Vers. 15 Vers. 19
• * 1.436

  Vers. 20
• * 1.437

  Vers. 20.
• * 1.438

  Vers. 21.
• * 1.439

  Vers. 27, 28
• * 1.440

  Numb. 12. 1, 2 Vers. 9, 10 Vers. 13.
• * 1.441

  1 Sam. 26.19, 20
• * 1.442

  1 Sam. 24. & 26.
• * 1.443

  Quae mater, sic defleret fi∣lium, sicut hic deflevit inimi∣cum? quis gratiae authorem tantis prosequatur laudibus, quantis iste prosecutus est insi∣diatorem capitis sui. Offic. l. 3. c. 9.
• * 1.444

  2 Sam. 1.
• * 1.445

  2 Sam. 2
• * 1.446

  2 Sam. 5
• * 1.447

  Matth. 11 29
• * 1.448

  Prov. 16.32
• * 1.449

  Deut. 19.21
• * 1.450

  Non hoc ad secundam inju∣riam talionis permittendam, sed ad primam coercendam, ut unus∣quisque respiciens licentiam secundae injuriae, à prima seip∣sum contineret. Contr. Marci∣on. l. 4.
• * 1.451

  Nil amarius, quam idipsum pati, quod alterifeceris. Contr. Marc. l. 2.
• * 1.452

  Quis facile contentus est, tantum rependere vindictae, quantum accepit injuriae? vide∣mus homines, leviter laesos, mo∣liri caedem, sitire sanguinem: huic immoderatae & injustae vindictae modum justum figens, lex poenam talionis instituit: proinde, Oculum pro oculo, non fomes, sed limes furoris est, non ut id, quod sopitum erat, accen∣deretur; sed ne id, quod arde∣bat, ulterius extenderetur. To. 6. contr. Faust. l. 19. c. 25.
• * 1.453

  Psalm 15.1
• * 1.454

  Verse 3
• * 1.455

  Matth. 7.12
• * 1.456

  Quod tibi fieri non vis, alteri ne feceris.
• * 1.457

  Matth. 7.2
• * 1.458

  Isai. 33.1
• * 1.459

  Joel 3.6, 7, 8
• * 1.460

  1 Thes. 5.15
• * 1.461

  Galat. 6.10
• * 1.462

  1 Thes. 5.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.463

  John 1.7
• * 1.464

  Verse 8
• * 1.465

  John 5.35
• * 1.466

  Matth. 5.14
• * 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.468

  John 1.9
• * 1.469

  John 8.12
• * 1.470

  Secundum divinam naturam lux est, quia secundum eam ho∣minum mentes occultis suis ra∣diis perstringit, suggerens, quae sunt justa & salutaria: Secun∣dum humanam item naturam lux est, quia, in assumpta hu∣manitate, verbo simul & ex∣emplo, fugatis ignorantiae & peccatorum tenebris, docuit & demonstravit, quae sunt justitiae & vertutis. Concord. Evang. cap. 77.
• * 1.471

  Emphatice dicit, Ego sum lux mundi, significans, praeter se, neminem esse lucem mundi, &, si quis sit, per ipsum esse, par∣ticipatione scilicet sui luminis, ratione cujus Apostolos dixit esse lucem mundi. Neque ergo Mo∣sen significat fuisse lucem mundi, ut qui parvam mundi partem obscuro suo lumine, non veluti Sol, sed veluti lucerna, illustra∣vit. Nec rursus Philosophos Gentium, aut Pharisaeorum do∣ctores, ut qui mundo tenebras potius offuderint, quam ex eo fugaverint; sed se unum toti mundo hoc esse spiritualiter, quod Sol visibile mundo corporaliter. Ibid.
• * 1.472

  Gal 3.28
• * 1.473

  Isai. 55.1
• * 1.474

  Matth. 11.28
• * 1.475

  John 7.37
• * 1.476

  Rev. 22.17
• * 1.477

  2 Tim. 1.10
• * 1.478

  Hebr. 2.3
• * 1.479

  Eph. 4.18
• * 1.480

  Eph. 5.8
• * 1.481

  John 12.37
• * 1.482

  John 11.10
• * 1.483

  Verse 9
• * 1.484

  1 Tim. 1.13 Gal. 1.23 Acts 9.1 Acts 8.3
• * 1.485

  Gal. 1, 23
• * 1.486

  Eccles. 11.7
• * 1.487

  Prov. 15.30
• * 1.488

  Psalm 97.11
• * 1.489

  Recte intellexerimus, Do∣minum se vocare lucem mundi, quod per suum Evangelium, & salutiferum nuncium, af∣flictas omnium mentes venerit exhilaraturus. Ibid.
• * 1.490

  Luke 2.10, 11 John 14.16
• * 1.491

  Cant. 2.16
• * 1.492

  Rom. 16.20 Joh. 16.33
• * 1.493

  Rom. 3.34
• * 1.494

  Rom. 5.10
• * 1.495

  Gal. 3.13
• * 1.496

  1 Cor. 15.57
• * 1.497

  Gen. 6.9 Job. 1.1
• * 1.498

  Phil. 2.15.
• * 1.499

  Gal 3.28
• * 1.500

  Joh. 1.9
• * 1.501

  1. Cor. 4.7
• * 1.502

  Psal. 119.18
• * 1.503

  Mic. 7.8
• * 1.504

  Joh. 1 41.
• * 1.505

  Vers. 45.
• * 1.506

  Joh. 4.29
• * 1.507

  Prov. 11.24, 25.
• * 1.508

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stro∣mat. l. 1.
• * 1.509

  Cant. 2.1
• * 1.510

  1. Agnosce Lilium Chri∣stum ex candore, qui mox in ipso exortu floris pastoribus de no∣cte emicuit.
• * 1.511

  2. Agnosce Lilium & ex odore, quo & longe positis inotu∣it Magis. Et quidem stella apparuit, sed eum minime vi∣ri graves secuti fuissent, nisi intima quadam suaveolentia or∣ti floris traherentur.
• * 1.512

  3. Et vere Lilium veritas, cujus odor animat fidem, splen∣dor intellectum illuminat. Leva etiam oculos in personam Do∣mini, qui de se dicit, Ego sum veritas, & vide, quam com∣petenter veritas Lilio compa∣retur.
• * 1.513

  4 Si non advertisti, ad∣verte de medio floris hujus, qua∣si virgulas aureas prodeuntes, & cinctas candidissimo flore pulchre & decenter disposito in coronam, & agnosce in Christo divinitatem humanae corona∣tam puritate naturae.
• * 1.514

  5. Et fortasse propterea ipse se Lilium appellavit, quia omnia, quae ipsius sunt, Lilia sunt, conceptio, ortus, conversa∣tio, eloquia, miracula, passio, mors, Resurrectio, Ascentio: horum non candidum? quid non suavissime redolens? in conceptione refulsit magna su∣perni luminis claritas, de su∣pervenientis abundantia Spi∣ritus: Ortum candidavit in∣corrupta Matris Virginitas: conversationem, innocentia vitae, eloqula veritas, miracula puritas cordis, Passionem patiendi vo∣luntas, mortem libertas non moriendi, Resurrectionem, Mar∣tyrum fortitudo, Ascensionem exhibitio. Quam bonus odor fidei in his singulis, nostra qui∣dem, qui candorem non vidi∣mus, tempora & viscera re∣plens? In Cant. Serm. 70.
• * 1.515

  Gen. 49.9.
• * 1.516

  Numb 24 9. Rev. 5.5.
• * 1.517

  Christus leo, & diabolus leo, ille propter fortitudinem, ille propter feritatem: ille ad vin∣cendum, ille ad nocendum. To. 10. serm. a Lovaniens. edit. serm. 46.

  Christus leo dictus est, & agnus occisus est: leo propter fortitudinem, agnus propter in∣nocentiam: leo quia invictus; agnus, quia mansuetus. Ser∣mon. eorund. ser. 90.
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut leo, non solum vigilans, sed & dormiens, formidabilis est, sic & Christus, non solum ante cru∣cem, sed in cruce, formidabilis erat, magna enim tunc mira∣cula edidit; Solis cursum retro convertens, petras diffindens, terram tremefaciens, velum templi conscindens. Tom. 5. ser. in Matth. 26.39.
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ratione potentiae, & quia ter∣ribilis est, & regia majestate pol∣lens, comparatur leoni Chri∣stus. Tom. 6. Ser. in gen. 1.31.
• * 1.520

  Am. 3.8.
• * 1.521

  Leoni innatus est animus gene∣rosus: magnanimitate utitur ad∣versus feras, & truculentas be∣stias: nec ex insidiis agit, sed a∣perte: à fronte adoritur animalia reliqua, non a tergo. Parcere so∣let humilibus & abjectis. Non multum dormit, & in ipso sopo∣re oculos habet apertos. Exercit. 177.
• * 1.522

  Joh 1.16 Rom. 8.37
• * 1.523

  Matth. 4.1
• * 1.524

  Act. 9.
• * 1.525

  Theodor. Hist. Eccl. l. c. 4.25.
• * 1.526

  ••d. Ib. c. 27.
• * 1.527

  Simson Hierog. de ••eone.
• * 1.528

  Acts 9.6
• * 1.529

  1 Tim. 1.13, 14
• * 1.530

  1 Pet. 5.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.531

  Leo est paucissimi inter ani∣malia somni: oculos habet mag∣nos, palpebras perexiguas, qui∣bus vix queat oculos penitus ob∣tegere. Hierogl. de leone.
• * 1.532

  Leo de tribu Juda, qui Isra∣elem protegit, nec dormit nec dormitat, semper ejus bono in∣vigilat. Id. Ib. Psal. 121.4.
• * 1.533

  1 Pet. 5.8
• * 1.534

  2 Tim. 4.17
• * 1.535

  Psal. 22.13
• * 1.536

  Psal. 56.11
• * 1.537

  John 14.15
• * 1.538

  Luke 19
• * 1.539

  Verse 27
• * 1.540

  1 John 5.1
• * 1.541

  Amos 3.8
• * 1.542

  Isai. 66.2
• * 1.543

  Matth. 9.11
• * 1.544

  Verse 12
• * 1.545

  Matth. 9 35 and 4.23, 24
• * 1.546

  Mal. 4.2
• * 1.547

  Luke 3.16
• * 1.548

  Triplici morbo laborat genus humanum, nativitate, vita, & morte: nativitas immunda, vi∣ta perversa, mors periculosa. Venit Christus, & contra tripli∣cem hunc morbum triplex attu∣lit remedium; natus est enim, & vixit, & mortuus est: Ejus nativitas purgavit nostram; mors illius destruxit nostram, & vita ejus instruxit nostram. Lib. sentent.
• * 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut mulier, quae fluxum sanguinis patiebatur, vere credens, post∣quam tetigit fimbriam vesti∣menti Domini, statim sanitatem est adepta, & exiccatus est fluxus fontis sanguinis impuri: ita omnis anima, percussa incu∣rabili vulnere peccati, habens∣que fontem pravarum cogitatio∣num, si accesserit ad Christum, & vere credens, deprecata fue∣rit, sanitatem consequitur ab in∣curabili affectionum fonte; &, deficiens, exiccatur fons ille, qui cogitationes immundas produce∣bat, per virtutem solius Jesu: nec est in alterius cujuspiam facultate, ut hoc vulnus sanare possit. Hom. 20.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Sicut illa, cum omnia sua bona in Medicos erogasset, a nullo tamen eorum sanata est, aonec accesserit ad Christum, &, vere credens, te∣tigit fimbriam vestimenti Do∣mini: sic & animam, vitiosa∣rum cogitationum vulnere in∣curabili sauciatam, ab initio nullus justorum Patrum, Pro∣phetarum aut Patriarcharum curare potuit. Venit quidem Moses, sed sanitatem conferre non potuit. Sacerdotes, munera, decimationes, Sabbatismi, neo∣meniae, oblationes, sacrificia & holocausta, & universa reliqua justitia celebrabatur in lege; nec tamen potuit anima sanari aut mundari, donec Salvator ve∣nit, verus Medicus, qui curat gratis. Ibid.
• * 1.550

  Hom. 30, 44, & 45
• * 1.551

  Matth. 4.24 Mark 7. ult.
• * 1.552

  John 9.32
• * 1.553

  Verse 6, 7
• * 1.554

  John 11.37
• * 1.555

  Mat. 9.20, 22
• * 1.556

  Luk. 13.11, 13
• * 1.557

  John 5.6, 7, 8.
• * 1.558

  Matth. 9.25
• * 1.559

  Luk. 7.14, 15
• * 1.560

  John 11.39, 43, 44
• * 1.561

  Heb. 2.14
• * 1.562

  Matth. 15 Luke 8.2
• * 1.563

  Vers. 27, 30, 33
• * 1.564

  Matth. 8.3
• * 1.565

  Luke 7.14, 15
• * 1.566

  Joh. 11.
• * 1.567

  Mar. 7.33, 34, 35.
• * 1.568

  Matth. 9.
• * 1.569

  Mar. 6.56.
• * 1.570

  Luk. 4 38, 39
• * 1.571

  Mar. 2.3, 4, 11, 12
• * 1.572

  Luk. 8.43.
• * 1.573

  Eccles. 38.1
• * 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut medicum tunc admiramur, cum vidimus eum homines, incurabilibus morbis laborantes, depulsa infirmitate, pristinae sanitati restituere: Ita & Christum mirare & obstupesce, quia homines, im∣medicabilibus morbis obstrictos, potuit à malitia liberare, eos∣que coelorum dignos reddere, qui ad summum improbitatis culmen ascenderant. Tom. 5. ser. in coernit. appellat.
• * 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vulnere usque adeo incurabili sauciati sumus, quod solus Do∣minus curare potuit: hanc ob causam ille ipse venit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. quia ne∣mo ex antiquis nec lex ipsae nec prophetae illud curare petu∣erant. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Suscipiamus er∣go ipsum Deum & Domi∣num, Medicum verum, qui solus, accedens, curare potest animas nostras, quique nostri causa vehementer laboravit. hom. 30.
• * 1.576

  Joh. 10.11 Vers. 14.
• * 1.577

  Isa. 40.11.
• * 1.578

  Ezek. 34.11, 12, Heb. 13.20
• * 1.579

  1 Pet 2.25. 1 Pet. 5.4.
• * 1.580

  2 Tim. 2.19.
• * 1.581

  Exod. 16.4
• * 1.582

  Exod. 17.6
• * 1.583

  1 King. 17.6
• * 1.584

  Vers. 9.
• * 1.585

  Vers. 16.
• * 1.586

  1 King. 19.5, 6.
• * 1.587

  Psal. 145.15
• * 1.588

  Psal. 33.18, 19
• * 1.589

  Gen. 31.40.
• * 1.590

  Luk. 2.8
• * 1.591

  Prov. 1.10 Matth. 7.15
• * 1.592

  Matth. 23.2.3
• * 1.593

  Matth. 24.4
• * 1.594

  Rom. 16.17
• * 1.595

  Col 2.8. 1 Thes. 5.21 1 Joh. 4.1
• * 1.596

  1 Sam. 19.34, 35.
• * 1.597

  Venit lupus ad ovile ovium, quaerit invadere, jugulare, de∣vorare: vigilant pastores, la∣trant canes: nil poterit, non aufert, non occidit. To. 10. de Verb. Apost. ser. 19.
• * 1.598

  Psal. 121.3, 1
• * 1.599

  Isa 40.11
• * 1.600

  Isa. 42.3
• * 1.601

  Matth. 12.20
• * 1.602

  Jer. 3.1 Vers. 22.
• * 1.603

  Hos. 2.5 Vers. 6 Vers. 7. Hos. 5.15
• * 1.604

  Hos. 6.1
• * 1.605

  Psal. 119 67
• * 1.606

  Luk. 15.4, 5, 6
• * 1.607

  Luk. 15.20
• * 1.608

  Vers. 22.
• * 1.609

  Vers. 23.
• * 1.610

  Vers. 25.
• * 1.611

  Vers. 32.
• * 1.612

  Sape vexatur Ecclesia, nun∣quam tamen potest sustinere naufragium. To. 1. lib. de So∣lomone.
• * 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. O homo, dirimito bellum, ne tuum ipsius dissolvas robur; ne bellum inferas coelo. Hominem si oppugnas, utique aut viceris, aut ipse vinceris. Si Ecclesiam oppugnas, scito, te arte nulla victoriam de ea reportaturum: Omnibus in immensum fortior est Deum. To. 4. Serm. ante∣quam iret in exilium.
• * 1.614

  Acts 9.4
• * 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Serm. praed.
• * 1.616

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.617

  Psalm 34.21
• * 1.618

  Psal. 37.14, 15
• * 1.619

  Heb. 1.2
• * 1.620

  Psalm 23.1
• * 1.621

  2 Chro. 32.7, 8
• * 1.622

  Rom. 16.20
• * 1.623

  Psalm 121
• * 1.624

  Isai. 51.12, 13
• * 1.625

  Iliad. α.
• * 1.626

  Psalm 78.71 Verse 71
• * 1.627

  Pascant Reges & Principes suos subditos primum coelesti do∣ctrina, h. e. curent recte doceri Ecclesiam, prohibeant id••lolatri∣am, superstitiosos cultus, extir∣pent errores in Ecclesia, & compescant blasphemos, confe∣rant opes ad conservationem Ministerii & studiorum necessa∣riorū. Deinde, curent etiam sub∣ditorum corpora, prospiciant ipsis de victu, dent operam, ut in pace exercere operas, & parare vi∣ctum possint: Non deglubant oves, h. e. non exhauriant eo∣rum facultates injustis exactio∣nibus, non moveant bella non ne∣cessaria, quibus & Respublicae turbentur, & civium corpora & facultates in discrimen addu∣cantur, ipsi vero suum corpus & vitam pro salute populi in dis∣crimen adducant: pellant lupos, h. e. tyrannos, grassatores, la∣trones, & injustos quaestores à suo grege: denique omnia agant, quae ad incolumitatem subdito∣rum pertinent. In Psalm. 78.71, 72.
• * 1.628

  Jer. 23.1
• * 1.629

  Verse 2 4.
• * 1.630

  Ezek. 34.2
• * 1.631

  Eph. 4.11
• * 1.632

  Prov. 27.23
• * 1.633

  Non nimium servis creden∣dum esse, nec omnia illorum fidei esse committenda; siquidem ocu∣lus Domini saginat equum, &c. In loc.
• * 1.634

  Quod si tanta brutorum cura habenda sit, ut, ad eorum conser∣vationem, tutum non sit in aliena cura acquiescere, quanto magis cavendum est iis, qui ovibus Christi praeficiuntur, ne vica∣ria tantum in illis pascendis, utantur opera. Ibid.
• * 1.635

  1 Pet. 5.2 Ezek. 34:2
• * 1.636

  1 Tim: 4:16
• * 1.637

  1 Joh. 2.12, 13
• * 1.638

  John 21.15, 16, 17
• * 1.639

  1 Sam: 17.34, 33
• * 1.640

  Micah 6.9
• * 1.641

  Acts 3.19
• * 1.642

  Psalm 118.22
• * 1.643

  Acts 4.11
• * 1.644

  Isai. 28.16
• * 1.645

  1 Pet. 2.6
• * 1.646

  Isai. 8.14
• * 1.647

  1 Pet. 2.8
• * 1.648

  Rom. 9.32 33
• * 1.649

  Mat. 21.42 44
• * 1.650

  John 14.6 11.25 5.26.
• * 1.651

  Rev. 1.18. 1 Pet. 2.4
• * 1.652

  Verse 5
• * 1.653

  Matth. 26.38 Joh. 18.14
• * 1.654

  Act 9 4
• * 1.655

  Heb. 2.18
• * 1.656

  Job 6.12
• * 1.657

  Isa. 9.6. Rev. 1.8
• * 1.658

  Joh. 10.18
• * 1.659

  Eph. 2.20
• * 1.660

  Eph. 4.4: 2.15. Vers. 19.21. Joh. 10.16 Matth 7.75
• * 1.661

  Isa. 28.16 Matth. 16.18
• * 1.662

  1 Cor. 3.11
• * 1.663

  Quia suis fundamentum est forte, & nulla illecebrarum seductione solvuntur, qui super illum consistunt, nec persecuti∣onum tempestatibus moventur. hom. 40
• * 1.664

  Isa. 8.15.16
• * 1.665

  1 Pet. 2.8
• * 1.666

  Quia in Christo magna est iniquorum confractio: Sicut enim omnis res, quae percutit lapidem, ipsa quidem colli∣ditur, lapidem autem non lae∣dit: sic & omnis, qui Christia∣nitatem persequitur, se quidem corrumpit, Christianitati au∣tem non nocet. Ibid.
• * 1.667

  Psal. 76.1
• * 1.668

  Eph. 2.12
• * 1.669

  Am. 3.2
• * 1.670

  Gal. 4.4 Eph 2.14 Psal. 118.22
• * 1.671

  Mal••. 11
• * 1.672

  Rom, 10.12
• * 1.673

  Luk. 19.
• * 1.674

  Vers. 27.
• * 1.675

  Matth. 16.18
• * 1.676

  Mal. 4.2
• * 1.677

  Rev. 12.1
• * 1.678

  Gal. 5.17
• * 1.679

  Gen. 25.
• * 1.680

  Col. 3.5
• * 1.681

  2 Pet. 3 18
• * 1.682

  Jam. 3.2
• * 1.683

  Heb. 7.26 1 Sam. 2.2
• * 1.684

  1 Joh. 1.5
• * 1.685

  Luk. 1.35
• * 1.686

  Joh. 1.9
• * 1.687

  2 Tim. 1.10
• * 1.688

  1 John 4.19
• * 1.689

  Verse 11
• * 1.690

  1 Cor. 16.22
• * 1.691

  Eph. 5.26
• * 1.692

  1 Cor. 1.2
• * 1.693

  Heb. 7.26
• * 1.694

  Verse 27
• * 1.695

  John 17.3
• * 1.696

  Heb. 12.14
• * 1.697

  Matth. 5.8
• * 1.698

  Matth. 3.11 Luke 3.16
• * 1.699

  Rev. 22.11
• * 1.700

  Col. 1.19
• * 1.701

  Matth. 7.7
• * 1.702

  Hortatur ut petas: numquid negabit quod petis? To. 10. de Verb. Dom. ser. 5.
• * 1.703

  Quando negabit petentibus, quando & non petentes provocat & hortatur ut petant? De temp. & sanctis, Serm. in festo S. Andreae.
• * 1.704

  John 15.1
• * 1.705

  I. Quod plantari solet vi∣tis, non seminari, translata de vite sua, ad conceptionem Chri∣sti pertinet: vitis enim primo nata de vite, est Deus de Deo genitus, Filius de Patre. Sed, ut majorem afferat fructum, plantatus erat in terra, in virgine Maria conceptus, fa∣ctus quod non erat, manens quod erat. Tract. de pass. Do∣mini, super illud Joan. 15.1. cap. 1.
• * 1.706

  II. Solet fructifera vitis praecidi: Et circumcisus fuit Jesus, non quod hac circumcisione egeret, sed ne Legem, quam ipse dede∣rat, videretur solvere. Ibid. cap 2.
• * 1.707

  1. Nos oportere, non aegre ferre, si quando poenas peccati patimur, cum ipse peccatorum purgator, non dedignatur, pro nobis subire peccatorum reme∣dium.
• * 1.708

  2. Consolemur dolores no∣stros, qui nequaquam sine pec∣cato sumus, doloribus ipsius li∣berati, qui, non pro se, sed pro nobis, doluit & vulneratus est, non pro se, sed ut nostris vulneri∣bus mederetur. Ibid.
• * 1.709

  Aliter etiam praeciditur vitis nostra: omnia enim ab eo prae∣cisa dicamus, quibus in hac vita caruit, cum ea tamen habere po∣tuisset: Phil. 2.7. ipsa exina∣nitio praecisio erat: sicut enim minuitur vitis, cum praeciditur, sic Christus incarnatione mino∣ratus, & infra omnes homines humiliatus est. Amputata fuit in eo gloria cultro ignominiae, potentia cultro abjectionis, vo∣luptas cultro doloris, divitiae cultro paupertatis. Sic fuit ab∣jectus, qui fuit ipsa gloria, ut novissimus hominum reputare∣tur. Tanto dolori subjicitur, ut ei competat illud, Lam. 1.12. Sic fuit pauper, ut, ipso Judice, vulpibus & volucribus paupe∣rior inveniatur: Mat. 8.20. Pauper in nativitate: natus enim pastum habuit lac virgi∣neum, tegmen pannos viles: Pauperior in vita, si enim tegu∣mentum habuit, saepius in victu∣alibus defecit: Pauperrimus in cruce, ubi & nudum invenies & fitientem. Postremo, timoris cultro amputati sunt ab eo amici omnes, ut non esset, qui eum con∣solaretur. Quae vitis unquam tantum praecisa fuit? Ibid.
• * 1.710

  III. Circumfoditur vitis: Fossio haec insidiantium frans intelligitur: Quasi enim fove∣am fodit, qui dolo machinatur aliquem decipere: sic Christo fuit, Joan. 8.6. Circumfode∣runt vitem nostram pessimi a∣gricolae, non ut facerent eam ger∣minare, sed magis arescere; sed, fossa, praeter eorum spem, fertilis magis facta est, & hu∣morem misericordiae distillans. Tandem vero, videntes, circum∣fossiones istas viti nostrae nil no∣cere, ipsam vitem perfodere la∣borabant, ut sic saltem, ad mo∣dum aliarum arborum, aeter∣nam incurreret ariditatem; fo∣derunt manus & pedes, & la∣tus furoris lancea. Ib. c. 3.
• * 1.711

  John 7.46
• * 1.712

  Mark 7.37
• * 1.713

  Luke 23.31
• * 1.714

  Matth. 10.25
• * 1.715

  Verse 24, 25
• * 1.716

  John 8
• * 1.717

  Mat. 22.15, 16
• * 1.718

  John 8.9
• * 1.719

  Matth. 22.22
• * 1.720

  Mors corporalis vicit ad tempus, ut vinceretur in aeter∣num. Victa est mors, quia resur∣rexit à mortuis. Ibid.
• * 1.721

  Rusticus expectat dum de∣fluat amnis: at ille labitur, & labetur in omne volubilis ae∣vum. Horat. epist. l. 1. ep. 3.

  Torreantur Martyres, ri∣dent: feriuntur & gaudent, occiduntur & ecce triumphant, quia jamdudum mortui pecca∣tis, mortui mundo, insensibiles facti, nec minas, nec tormen∣ta, nec mortem sentire potue∣runt: & quid mirum? mor∣tui erant. Ibid.
• * 1.722

  4. Ligatur Vitis. Quis vincula vitis nostrae non vide∣at? Primum obedientia fuit: factus obediens usque ad mor∣tem, Phil. 2.8. Erat subdi∣tus illis, Luc. 2.5. Ne eos scandalizemus, &c. da ïis pro me & te, Matth. 17.27. Secun∣dum, uterus Virginis. Terti∣um in praesepio fuit, quando ejus membra pannis involuta virgo mater alligabat, & pedes, manus cruraque stricta cinge∣bat fascia. Quartum fuit fu∣nis, quo ligabatur, cum cape∣retur, Joan. 18.11. Quin∣tum fuit, quo ligabatur ad columnam, cum flagellare∣tur. Nec••on & ipsa flagel∣la, quae corpus ipsius circui∣bant, non incongrue possumus vincula appellare. Sextum fuit corona ejus spinea, cum magna amaritudine amabile illud caput amplectens. Sep∣timum fuit, quo ligatus fuit in cruce, nempe, ferreum. Ib. c. 4.
• * 1.723

  O Rex Regum, quid tibi & vinculis! Ligantur vites, ne, si jaceant in terra, aut mi∣nuantur, aut corrumpantur fructus earum. Incorrup∣tibilis autem fructus fuit tuus, & est, quare ergo ligaris? Bene Rex quidam, cum, per∣cussus humana sagitta, petere∣tur, ut se ligare permitteret, donec excideretur, quia levis∣simo motu mortem posset incur∣rere. Non decet, inquit, Re∣gem vinciri, libera sit Regis & semper salva potestas. O Deus Deorum, quantum er∣go derogatum fuit libertati & potentiae tuae? tu ligaris adeo vinculis, qui solus ligandi & solvendi potestatem habes? Sed propter misericordiam tu∣am ligatus es, ut nos â mi∣seriis nostris faceres absolutos. Admiror Domini Jesu, & admirando deficerem, nisi quod liquido cognosco, te prius in corde charitatis nexibus fuisse constrictum qui ad deteriora vincula sufferenda te leviter attrahere potuerunt. Gratia sit vinculis tuis, bone Jesu, quae nostra tam potenter dirupe∣runt. Ibid.
• * 1.724

  5. Totum corpus altis arbo∣ribus & robustis deformius in∣venitur, & quasi penitus in∣utile videtur & abjectum, nec ipso aspectu amabile, aut usui accomodatum. Sic fuit & in corpore Christi, secundum illud Prophetae, Isa. 53.2. Non est species ei, nec decor: & vidimus eum, & non erat con∣spectus, &c. Quid apertius? Et vere talis erat in oculis carnalium, qui tantum carne noverunt intueri. Et hoc pro∣bare possumus apertis rationi∣bus, primo, per compassionis affectum, dein per passionis de∣fectum. Quis nesciat, hominem, circa amicum periclitantem, tanto affectu moveri & dolore ut corporis sui detrimentum in currat? Si hoc praestat homo ho∣mini, quantum Deum hominem Jesum putas homini praestitisse? Si tu pro uno homine per com∣passionem corporale periculum incurris, quid putas Dominum Jesum pro omnibus hominibus tolerasse? &c. Sed ad passi∣onis defectum veniamus. Pas∣sionem autem non unum illum diem appellamus, sed totam vi∣tam suam. Tota enim vita crux fuit & Martyrium. Vide, quantae fuit parcitatis in absti∣nentia: quam assiduus in vigi∣liis? quam frequens in ora∣tionibus? In labore & sudore vultus sui quam assiduus, cum circuiret vicos et castella Evan∣gelizans & curans undique? Et quam crebro famem pertulit & sitim ille panis vivus, ille fons aquae sitientis in vitam eternam? Videamus jejuniū illud 40. dierū et 40. noctium, et jam a deserto ad homines red••unti occurramus, & vultum illius amabilem tan∣tis iejuniis consider••mus affli∣ctum. Veniamus jam ad illum ultimae diei agonem, & causas deformitatis corporis nequibi∣mus ignorare. Vide, quomodo pavere & taedere coepit: tristis fuit anima ejus usque ad mor∣tem: sudo•• sanguineus orantis corpus per fudit copiose, ita ut non solum distillaret, sed gut∣tae guttatim decurrerent in ter∣ram. Noctis etiam illius in∣commoda percurramus, quomo∣do tentus, vinctus, tractus, trusus, coesus, consputus, ala∣pis percussus, &c. quis hic lo∣cus delitiarum? qualis hic de∣cor speciei? quis in corpore si tractato pulchritudinem quae∣rat? Veniamus ad finem: Nu∣datur bonus Jesus. Heu mihi! qui vestivit coelos variis sideri∣bus, ante crucem expoliatur, &c. Ibid. c. 5.
• * 1.725

  De deformitate Redemptoris nostri manavit pretium eterni decoris nostri. Ibid.
• * 1.726

  Psal. 45.
• * 1.727

  Deformemur & nos in corpo∣re extrinsecus cum Christo de∣formato, ut reformemur inte∣rius in anima cum formoso Jesu: conformemur corpori vitis nostrae in corpore nostro; ut reformet corpus humilitatis nostrae confi∣guratum corpori claritatis suae Ibid.
• * 1.728

  Rom. 8.18
• * 1.729

  Luk. 14.26.
• * 1.730

  Rom. 8.17
• * 1.731

  Joh. 15 5
• * 1.732

  Ver. 5
• * 1.733

  Non ait, sine me parum pote∣stis facere, sed nil potestis, sive ergo parum, sive multum, sine illo fieri non potest, sine quo nil fieri potest. In Joan. Evang. tract. 81.
• * 1.734

  2 Cor. 3.5
• * 1.735

  Phil. 2.13.
• * 1.736

  Non potest homo aliquid boni velle nisi adjuvetur ab illo, qui malum velle non potest. Con∣tra 2 Epistolas Pelagian. l. 1. c. 4.
• * 1.737

  Phil. 1.11 Col. 1.10
• * 1.738

  Quid stultius, quam orare ut facias, quod in potestate ha∣bes. de nat. & grat. c. 18.

  Irrisoria est petitio, quando id a Deo petitur, quod scitur, ipso non donante, esse in hominis potestate: sicut & irrisoria est gratiarum actio, si ob id gratiae aguntur Deo, quod ipse non do∣navit. De dono persev. c. 2.
• * 1.739

  Vox vestra est, quod homo ex seipso facit justitiam: sed contradicit veritas, Palmes non potest fructum ferre a se∣ipso, nisi manserit in vite. Quid vos sequatur, videte, &, si est in vobis sensus, horrete. Qui â seipso se fructum ferre existimat, in vite non est; qui in vite non est, in Christo non est; qui in Christo non est, Christianus non est. In Joan. Evang. tract. 81.
• * 1.740

  Da quod jubes, & jube quid vis.
• * 1.741

  Ligna vitis tanto sunt con∣temptibiliora, si in vite non man∣serint, quanto sunt gloriosiora, si manserint. In Joan. Evang. tract. 81.
• * 1.742

  Intelligant homines, si filii Dei sunt, Spiritu Dei se agi, ut quod agendum est agant, & cum egerint, illi, à quo aguntur, gratias agant. De corrept. & grat. c. 2.
• * 1.743

  John 14.6
• * 1.744

  John 1.1
• * 1.745

  Verse 14
• * 1.746

  1. Christus dicitur Verbum Patris, quia per eum Pater in∣notescit; sicut ergo verbis no∣stris id agimus, cum verum lo∣quimur, ut, quod secretum in corde gerimus, per signa hujus∣modi ad alterius cognitionem proferatur: sic illa sapientia, quam Pater genuit, quia per ipsum innotescit animus secre∣tissimus Patris, Verbum ejus convenientissime nominatur. To. 3. lib. de fide & symb.
• * 1.747

  2. Christus dicitur Verbum Patris, quia potest esse verbum nostrum, quod non sequitur opus: opus autem esse non potest, nisi praecedat verbum, verbum sci∣licet cordis: sic & Verbum Dei potuit esse, nulla existente crea∣tura; creatura autem nulla po∣test esse, nisi per ipsum, per quod facta sunt omnia. Tom. 3. de Trinit. l. 15.
• * 1.748

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut mens nostra, sermonem vel verbum procreans, nulla id perpessione facit, non enim secatur, aut fluit, nec quicquid earum rerum pa∣titur, quae rebus corporeis eveni∣unt, sic & omni perpessione va∣cua est illa, quae nec mente qui∣dem comprehendi potest divina generatio. Tom. 6. Serm. in Joan. 1.1.
• * 1.749

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut sermo kominis duas habet generationes, unam ex anima, al∣teram ex labiis: ita & Dei Verbum duas generationes habet, unam ex Deo & Patre, quae prima generatio dicitur, alteram ex carne, quae dicitur generatio secunda.
• * 1.750

  2. Sicut sermo noster, quan∣do nascitur secundum generatio nem primam ab anima (quod fit cum quis cogitat quid dicere) obscurus est, & non aperitur, sed manet potius post generationem in sinibus animalibus; ita & Deus Verbum, quamvis ante secula à Deo & Patre natum est, non tamen hominibus mani∣festabatur, manebat enim in si∣nibus paternis.
• * 1.751

  3. Sicut sermo noster, cum volumus, nascitur ex labiis no∣stris, iisque aperitur, quibuscum versamur: ita & Dei Verbum, quando ei placuit, narum est ex ter castissima Maria, & tunc factum est manifestum in toto mundo.
• * 1.752

  4. Sicut sermo noster, natus ex labiis nostris, quando ex la∣biis generatur, non relinqúit ani∣mam, nec labia nostra, nec aures audientium, sed est & in anima, & in labiis nostris, & in auribus audientium, & non minuitur unquam, et si multa millia sermo∣nem audiant, nec deficit, sed semper in nobis plenissimus est: ita & Dei verbum, et si natum sit de virgine Maria, non tamen à Patre discedit, nec à carne, nec ab omnibus hominibus, nec à to∣ta creatura, sed ubique praesto est, nec minutum est, sed plenis∣simum. To. 2 quaest. alia, q. 4.
• * 1.753

  Cur Verbum? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut ostenda∣tur quia ex mente procedit. Cur Verbum? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia citra passionem genitum est. Cur Verbum? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia est imago ge∣nitoris, totum in se monstrans genitorem, nullam inde partem deducens; sicut verbum no∣strum, quod totius cogitationis nostrae imaginem refert: quae enim secundum cor nostrum cog∣novimus, haec verbo proferimus; & id quod loquimur exemplar habet ejus quod corde cogitamus: Estque cor nostrum velut fons quidam, verbum autem emis∣sum velut rivus ex hoc fonte profluens: & quale est id quod occultum est, tale est etiam quod apparet. Verbum ergo dixit, ut passionis expertem Patris ge∣nerationem ostendat, & perfe∣ctam filii substantiam te doceat, & conjunctionem sine tempore filii ad Patrem per haec demon∣stret. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. nam & verbum nostrum, mentis foetus, sine passione ge∣neratur: nec enim secatur, nec dividitur, nec fluit, sed manens tota mens in proprio statu, ver∣bum totum & continuum emit∣tit, & procedens verbum omnem mentis generantis virtutem in se complectitur. Tom. 1. Hom. 16. in Joan. 1.1.
• * 1.754

  Per nostrum sermonem occul∣ta mentis significantur & cog∣noscuntur; sic per Filium mens & voluntas Patris cognoscitur. De trib. Eloh. l. 5. c. 7. p. 320.
• * 1.755

  Mens generat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suum naturaliter, ita ut mens nun∣quam sit sine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sic Pater Filium natura sua, ita ut nun∣quam fuerit Pater sine Filio.
• * 1.756

  Deinde mens gignit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sine passione & corruptione: ita Pater.
• * 1.757

  Item, mens gignit intra se; ita Pater.
• * 1.758

  Ad haec mens ita gignit intra se, ut res genita maneat in men∣te: sic Pater Filium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ideo dicitur, Erat apud Deum; &, Filius in sinu Patris est.
• * 1.759

  Denique, ut verbum, etsi ge∣nitum in mente, postea etiam vestitum voce, exit in aures hominum, nunquam tamen a mente recedit: ita Filius, in carne indutus, sese visendum exhibuit hominibus nunquam tamen Patrem deseruit. Ibid. c. 8. p. 333.
• * 1.760

  1. Sicut noster sermo, i. e. conceptus mentis, a mente gene∣ratur, idque citra ullam gene∣rantis, vel rei genitae passionem, sic Filius ex Patre Deo citra passionem genitus est.
• * 1.761

  2. Sicut noster conceptus ma∣net in mente, & apud mentem, a qua genitus est, ita ut, licet etiam foras exprimatur, nun quam tamen definat esse apud mentem. Eundem ad modum Filius semper manet apud Pa∣trem, inseparabilis a Patre.
• * 1.762

  3. Sicut per prolatum ser∣monem nostrae mentis consilium voluntasque patefit, sic per Fi∣lium, Pater, Patrisque volun∣tas patefacta & revelata est. Ibid. l. 6. c. 2. p. 347.
• * 1.763

  Omne simile est etiam dissimile.
• * 1.764

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: audi verbum hoc, ut de Deo condignum est. De unigeni∣to enim disserens verbum ipsum appellavit, sicut illum paulo post lucem & vitam vocabit. Et cum lucem audis, non hanc oculis visibilem ex sti∣mabis: nec, cum vitam audi∣veris, hanc communem putave∣ris, qua & bruta vivant, Sic & verbum audiens, cave, ne, mentis imbecillita••e, ad hu∣miles & terrenas sententias de∣primaris, sed verbi potestatem diligentius investiga. Tom. 1. hom. 16. in Joan. 1.1.
• * 1.765

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Quomodo potest Filius verbum esse? aut verbum imago Dei? cum hominum verbum sylla∣bis constans, non sit nisi indicium mentis, nihilque agat, nisi quod prodat voluntatem loquentis, quod ubi factum est, statim eva∣nescit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Si de homine quopiam loqui se credant, l••quantur de verbo Patris, quantum libet, huma∣no more. Si autem de Deo il∣lis sermo est, hominum condito∣re, jam mihi nil humani, sed ea, quae supra humanam natu∣ram sunt, eos cogitare velim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Qualis enim est genitor, tale id esse, quod genitum est, necessa∣rium est, & qualis est verbi pa∣ter, tale etiam fuerit verbum ejus. Et paulo post addit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ho∣minum quidem verbum, ut syl∣labis constat, ita nec vivit, nec vim agendi habet, sed solummo∣do est in loquente index mentis, & statim uti enunciatū est, prae∣terit, nec ulterius apparet, quia nil erat priusquam enunciare∣tur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dei autem Verbum non est enuntiatorium, nec sonus vocum, nec complexio dictionum, sed quale ex luce splendor, tale est ipsum, & ge∣nitum quoddam, et perfectum ex perfecto, ac proinde Deus est, & imago Dei. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Nec quaerendum est quare omni∣no non tale sit Verbum Dei, qua∣le est nostrum; cum Deus nequaquam talis sit, quales nos sumus. Et post pauca ulterius addit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hominibus multa & fre∣quentia verba quotidie enascun∣tur & praetereunt, quia priora non manent, sed evanescunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ver∣bum autem Dei unum est & idem, &, ut scriptum est, manet in aeternum sine omni immutati∣one: conveniebat enim, unius Dei unam esse imaginem, uni∣cum verbum, unicam item sa∣pientiam. Tom. 1. cont. Ari∣anos orat. 3.
• * 1.766

  Christus est verbum, non quod desinit prolatum, sed quod permanet natum: non transito∣rium, sed Eternum, non fa∣ctum â Deo Patre, sed genitum & unigenitum. Serm. 2. de dupl. nativ. Christi.
• * 1.767

  Christum esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dei Pa∣tris, non prolatitium & in aere evanescentem, sed substantialem, non in tempore prolatum, sed ab omni aeternitate ex Patris sub∣stantia genitum. De trib. Eloh. l. 6. c. 2. p. 346.
• * 1.768

  Psal. 2.2••
• * 1.769

  Joh. 1.14
• * 1.770

  Heb. 1.3
• * 1.771

  Joh. 1.18
• * 1.772

  Joh. 15, 15
• * 1.773

  Psal. 22.6 August. epist. 49. ad Deo g••at. &, 120. ad Honorat. Ambros. To. 3. Conc. ad pop. Conc. 3. Hier. To. 4 Coment. in Psal. In loc.
• * 1.774

  Psal 22.6
• * 1.775

  2 Cor. 8.9
• * 1.776

  Isa. 53.3
• * 1.777

  Luk. 2.7
• * 1.778

  Joh. 7.16
• * 1.779

  Mar. 2.12
• * 1.780

  Mat. 7 37 6.3 Math. 13.35 Joh. 10.20
• * 1.781

  Joh. 7.20 Luk. 4.29
• * 1.782

  Joh. 8.59 Matth. 26.50 Joh. 18.20 Matth. 26.57
• * 1.783

  Vers. 67, 68
• * 1.784

  Matth. 27.2 Luk. 23.7, 11
• * 1.785

  Matth. 27.21
• * 1.786

  Vers. 29.
• * 1.787

  Vers. 35.
• * 1.788

  Vers. 38.
• * 1.789

  Vers. 39, 40, &c. Vers. 44.
• * 1.790

  Vermis, qui in ligno nasci∣tur, non habet patrem nisi ma∣trem, & Christus ex maria na∣tus est absque coitu viri. To. 4. In loc.

  Cur totius creaturae Dominus vermiculo se voluerit compa∣rare? Possumus hoc humilita∣ti assignire, sicut David publi∣cem se memoravit. Sed magis hoc accipiendum puto quod ver∣mis nulla extrinsecus admixtio∣ne alieni corporis, sed de sola & pura terra procreatur, ideo illum comparatum Domino, quia & ipse salvator ex sola & pura Maria generatur. To. 3. conc. ad pop. conc. 3.
• * 1.791

  Fortasse etiam propter Virgi∣neum partum. ep. 49.
• * 1.792

  O admiranda dignatio! De∣us immensae gloriae vermis con∣temptibilis fieri non despexi∣sti. De pass. Dom.
• * 1.793

  Jon. 3.6