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. III.

CHAP. I.

IN the two former Books we have seen the Parallels that concern Christ the Head and Husband of the Church: the Parallels between Christ and the Types by which he was fore-signified to the Jewish Church, both Persons and Things, in the first Book: and the Paral∣lels between Christ, and the other Resemblances, by which he is set forth in the Old and New Testament, in the second Book. And now, because the Church is the Mystical Body, the Wife and Spouse of Christ, they are therefore not to be divided: for our Saviour hath given that Edict; Those whom God hath joyned to∣gether, let no man put asunder. Before therefore I make an end, I shall, in this third Book, add the Parallels that concern the Church. And here I shall observe the same method that I have observed in the former,

namely, first, to represent to your view the Parallels between the Church, and those Types by which the Church was fore-signified in the Old Testament, whe∣ther Things or Persons: and then the Parallels be∣tween the Church, and other Resemblances, by which the Church is set forth in the Old or New Te∣stament.

I. The Parallels between the Church, and the Types, by which it was fore-signified in the Old Te∣stament. And of these Types I shall take knowledg according to the order of Times, in which they were exhibited and given.

The Church and Noah's Ark.

The Fathers have, many of them, taken knowledg of the Parallel between these two, and that in several respects.

I. In regard of the matter and structure of it. And here Saint Austin notes the Resemblance in three things.

1.

The Ark was made of Gopher Wood, or, according to the Septua∣gint, of Square Wood: So the Church is built up of Saints, pre∣pared to every good work: for Wood that is squared, turn it which way you will, stands firm.

And of this Resemblance Gregory the Great doth take knowledg:

The Ark (says he) was made of sound Wood, not putrified; and so the Church is made up of all that per∣severe in Goodness.

2.

The Ark was pitched within

and without with pitch, to teach us, charitably to bear one with an∣other, that the bond of peace be not broken.

3.

The Door of the Ark must be made in the side of the Ark; and none enters into the Church otherwise then by the Sacrament of the Remission of sins, which is∣sued openly out of the side of Christ.

II. In regard of the creatures taken into the Ark: and here Saint Austin takes notice of two Particu∣lars.

1.

There were in it all sorts of creatures: so the Church contains all Nations.

And this, I conceive, to be further prefigured in the Ark, in that, not onely Sem, from whom the Jews descend∣ed, was in the Ark, but also Japhet, the Father of the Gentiles. And Moses himself gives an hint of this, in that, having named the Sons of Japhet, he adds, By these were the Isles of the Gentiles divided in their Lands, &c. And this doth Saint Paul clearly affirm: for, having asked the question, Is he the God of the Jews onely? Is he not also the God of the Gentiles? He an∣swers, Yea, of the Gentiles also, seeing it's the same God that shall justifie the Circumcision by Faith, and the Ʋncircumcision through Faith. And this also would God teach Saint Peter by that Sheet let down from Heaven to him being in a Trance, wherein were all manner of four-footed beasts of the Earth, and wilde beasts, and creeping things, and fowls of the Ayr; as there were in Noah's Ark.

2.

That there were clean crea∣tures and unclean in the Ark: so both good and bad converse toge∣ther in the Sacraments of the Church:

for such a mixture there hath been alway in the Militant Church, as of Wheat and Tares in the field, of Grain and Chaff in the floor, of good fish and bad in the net, of Vessels of honor and dishonor in the great House. Even when the Church was in the narrow bounds of a Family, such a mixture there was: We finde a Cain in Adams Family, a Cham in Noahs Family, an Ishmael in Abrahams Family, an Esau in Isaacs Family: much more easie it is to finde such mixture; yea, it's impos∣sible not to finde it, when the bounds of the Church were more enlarged, namely, into a People: Of the Jews, God says by the Prophet, You onely have I known of all the Families of the Earth: yet among them that there was such a mixture, it's manifest by the Pro∣phets reproving them for the abominable sins and wickedness, of which they were guilty. Much more is there such a mixture in the Church, coming to be Catholique, dispersed in all Nations.

III. Saint Austin yet further compares them in an∣other Particular:

Out of the Ark, all flesh, which the Earth did bear, perished in the Flood; so out of the Society of the Church, the Water of Baptism is not of force to Salvation, but rather to Perdition.

Saint Ambrose expresses it otherwise:

As the Ark of Noah, the World suffering wrack, kept those safe that were in it; so the Church, when the whole World shall be on a flaming fire,

shall present all those that are in her, free from danger.

And Gregory the Great, to the same purpose:

In the time of the Flood, all Mankinde out of the Ark died; but all with∣in the Ark were saved alive: So, as for all Infidels out of the Church, the flood of their own sin kills them; but the Church, as the Ark, keeps her faithful ones in Faith and Charity.

IV. Gregory the Great notes yet another Particular, in which the Church resembles the Ark:

The Flood ceasing (says he) the Ark rested upon a Mountain: so the corruption of this Life ceasing, when the Waves of evil Works shall pass away, the Church shall rest on an high Mountain in the Heavenly Country.

V. I shall add but one more: Let the Waters rise never so high, yet the Ark is still above it: so let the floods of Persecution rise never so high, and increase never so much, yet the Church sinks not under it, but is still above them: The more the Isra∣elites were oppressed by the Egyptians, the more they multiplied. And so says Justin Mar∣tyr:

Seest thou not, that the more the Persecutors are, by so much the rest (that is, the Christians) are multiplied?

Yea, as Fire burns most fiercely in coldest Weather by an Antiperi∣stasis; so the Christians, by the harsh usage of them, grow more confident, and are more couragious to

defend and persevere in their Religion; yea, and to suffer the hardest that can befall them: so that it is most true that some Confessors said to Saint Cyprian:

The tor∣tured Christians stood with more courage, then the Tormentors themselves.

And so it is with the Church, as with the Palm-tree, that spreads the more, by how much the heavier weight is laid upon it; and as with the Camomile, that grows the more by being troden upon.

But Saint Chrysostom observes one thing, in which the Church is more excellent then the Ark of Noah: for so he says,

A man may say, and not err, That the Church is more excellent then the Ark: For the Ark received brute creatures, and kept them such; but whom the Church receives, she changes: As for example; A Kite went into the Ark, and it came forth a Kite; a Wolf entred, and came out a Wolf: But hath a Kite entered into the Church? it comes forth a Dove: Hath a Wolf entered? it comes out a sheep: not indeed the na∣ture altered, but the wickedness exploded, and put away.

Saul, afterward blessed Paul, entering in∣to the Church, remains the same individual person that he was before; but yet, having entered, of a Wolf he becomes a sheep, yea, a faithful shepherd of the sheep; preaching, yea, suffering for the Faith which once he destroyed.

Hence learn sundry things.

1. Let us be prepared and disposed to every good work, and firm in our resolutions for it, that we may be fit matter for the Building of the Church, and may answer the Gopher Wood, of which the Ark was made.

2. See here the Church of the New Testament to be Catholique, containing in it all Nations, as the Ark had in it all kindes of Creatures; and, as there were in the Ark, as Sem the Father of the Jews, so Ja∣phet, the Father of the Gentiles.

3. Let us not so far take offence at the mixture of good and bad in the Church, as for this cause to depart from, and to forsake it: Behold! in the Ark there were Creatures clean and unclean: and among the Persons (though but eight in number, yet) there was one Cham: There shall be a division in∣deed, and a separation made; He shall (says our Sa∣viour, to whom it shall belong to do) divide be∣tween the Sheep and the Goats; but this shall not be done, till in the end of the World; He shall come in Glory, and his holy Angels with him, &c. The Wheat and the Tares shall be severed; The Tares bound in bundles to be burnt, and the Wheat to be put into the Barn: But when shall this be? In the Harvest; which Harvest is the End of the World. And, till that time, it's the Will of God, that they should grow together. Expect not therefore, That that should be done now, which God hath appointed to be done in the End of the World; but be content, That God should do his own Work in his own Time: Nor in this respect let us forsake the Communion of the Church, because there is such mixture in it of Wheat and

Tares: Hear that Apostolical Advice, Not forsaking the assembling of your selves together, as the manner of some is. This is the heady madness of Separatists: but let us be more sober-minded: Consider we, that Christ had onely twelve in his Family, and yet a∣mong them one was a Thief, and a Devil; and He knew from the begining, who it was that should betray him, and yet He tolerated him in his company: And what greater folly were there, then cast away the Gold for some dross that is mixt with it? Hear rather that excellent saying of Saint Austin:

The good are not to be forsaken for the bad that are among them; but, for the sake of the good, the bad are to be tolerated.

And a little after he adds:

We suffer some evil men among us, whom we can neither mend, nor punish: nor leave we the Lords floor for the chaff that is on it; nor, be∣cause of the evil fish that is in it, do we break the Lords nets; nor, because of the Goats, which shall be separated in the end, do we forsake the Lords Flock; nor, because of the Vessels made to dishonor, do we depart out of the Lords House.

Oh that men were of this modest temper! and why should we not? What though there be wicked men in the Church? what hurt will that be to us? We shall not an∣swer for their sins, nor fare the worse in this re∣spect; nor shall the Ordinances of God be the worse, nor of less efficacy to us, for the sake of

the wicked, that joyn with us in the use of them. Its a true saying of Saint Austin.

Where∣soever the bad are with the good, they hurt not the good, as the chaff hurts not the good grain.

And this he elsewhere clears in many instances.

Where Moses and Aaron were, there were Sacrilegious mur∣murers: where Caiaphas was, there were Simeon and Zacharias: where Isaias, Jeremy, Ezechiel and Daniel were, there were wicked Priests and People: Where Saul was, there was David; but every one did bear his own burden.

And this doth the Apostle affirm in the general, Every one shall bear his own burden. And with respect to the Ordinances of God, we hear what the same Apostle saies. He that eats and drinks unwor∣thily, eats and drinkes judgement to himself. Mark that, to himself alone, and not to others. But will any of you yet, for this cause leave the Church, and depart from it? ye may grieve the Church by your unkinde separation, but the worst will be your own in the conclusion. Its a terrible speech of Saint Austin, but I fear it will, in the close, be found true by woful experience, if they repent not.

Whosoever separates himself from the Catholick Church (how praise-worthy soever he seems to himself to live, yet) for this very sin, that he is disjoyned from the unity of Christ, he shall not have life, but the wrath of God abides upon him.

Be exhor∣ted therefore to take heed of such

practise, and to accept of Saint Au∣stins advise, for its consonant to Scripture:

O ye Citizens of Jeru∣salem, who are within the nets, and are good fishes, endure the bad, and break not the nets, ye shall be with them in the Sea, ye shall not be with them in the Vessels:

especially considering, that as all they, that were in the Ark, were saved from perishing by the flood, so they that remain in communion with the Church, have hope of Salvati∣on; but as all that were out of the Ark perished, so Salvation cannot upon any good ground be hoped for by them, that are out of the Church.

4. See what little cause we have to fear, and what cause we have to be comforted against all persecutions raised against the Church: for

1. As the Ark was still above the waters of the flood, how high soever they did rise: so, let perse∣cutions rise up to never so great an height, and let Persecutors rage never so much against the Church, yet the Church shall be still above them: they may rage, but not prevail against her.

2. As, the flood ceasing, the Ark rested upon the Mountain of Ararat, so persecution ceasing, we shall have a rest in Gods Holy Hill: having suf∣fered, we shall receive the promise of Eternal Life.

CHAP. II. The Church and the Tabernacle.

THe Tabernacle, saies Ainsworth, which was for the Ark, Table and Shewbread, and Candle∣stick to be kept in, was a figure of the Church, wherein God doth dwell with his people, and en∣lightens them with his Law, and the seven Spirits, that are before his Throne.

The Curtains were to be made of fine Linnen, and Blue and Purple, and Scarlet. These Colours, saies the same Author, represented the blood of Christ, and this fine Linnen, his Justice, and so the variety of Graces, wherewith the Church is adorned and made glorious.

They were made with Cherubims, signifying, saies he, heavenly affections in the Church, and the Angels, ministring to and about them.

The Curtains of the Tabernacle were coupled one to another: This saies he, notes the union of Per∣sons and Graces in the Church by the Spirit: in which respect its called the unity of the Spirit: for, in Christ the whole building fitly coupled together, growes into an holy Temple in the Lord.

The Tabernacle was one, and the Tent one. As the golden Tachs clasped in the blew Loopes, made the Ten Curtains one Tabernacle, one Tent: so by Love and Faith in Christ, the Saints are fastened, and builded together for an habitation of God by the Spirit.

Over and above the foresaid Curtains, there was a covering of Goates haire: and another of Rams skins

died red. And these three kindes of Coverings ser∣ved for the safety of the Tent, and the things in it, from the injuries of the weather: and also by these Covers the people were kept from beholding the [unspec 1] Holy Things in it. So they signified both the safe∣ty of the Church, covered and hid from the injuries of the World; Ʋpon all the glory (saies the Prophet) there shall be a defence, and there shall be a Tabernacle for a shadow in the day time from the heat, and for a cover from storm and from rain: And again; Thou hast been, saies the same Prophet, A strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat: And so saies David; In the time of trouble he shall hide me in his pavillion. And the state of [unspec 2] the Church then, which had the Mysteries of Christ under shadowes and coverings, now taken away.

Thus farre Ainsworth.

Rivetus makes the Parallel between the Church and the Tabernacle to stand in sundry particulars.

1.

As Tabernacles are removed from place to place: so the Church on Earth hath no certain or stable places of abode, but is ever and anon forced to change them, be∣cause the life of the godly is a per∣petual Pilgrimage.

2.

Tabernacles are not fenced with any Bulwark or Trench, be∣cause they are often to remove; so the Church hath not from without any humane defence: but yet, as under the meanest Cottages our bo∣dies are defended against the heat of the Sun, and the injuries of Tempests; so under the wings of

God spread abroad, as under some safe shield, the Church is secured against the fiery darts of the Devil, though it be never so neer utter ru∣ine. None, saies our Saviour, shall take my sheep cut of my hand, Joh. 10.18. The gates of hell shall not prevail against it, Matth. 16. Vers. 18.

3.

The parts of the Tabernacle (distinguisht each from other by the interposition of a vail) were not two contiguous houses, but one continued house; to teach us, that the Jewish and Christian Church, are joyned into one spiritual build∣ing, and both People to grow into one Church: yet there was a certain vail interposed, because the respect of that time did require, that the Ancient Church, by ma∣ny Legal Ceremonies, as by a mid∣dle Wall of Partition, should be distinguisht from the Gentiles. But after that Christ, the Sun of Righteousnesse shined out to the World, the shadowing Ceremo∣nies being dissipated, the Vail of the Temple was rent, (Luk. 23.45.) and the middle Wall of Partition broken down. (Eph. 2.14.)

Hence learn divers things.

1. Learn here, that in the Church God dwels a∣mong us, as with the children of Israel in the Ta∣bernacle: and therefore let us be circumspect and

careful of our Conversation, that we do nothing un∣beseeming his presence, least we provoke him to dis∣pleasure against us and move him in displeasure to de∣part away from us, as by the sins of the Israelites God was moved in displeasure to forsake them: so shy are we, and careful to shun any thing that may drive away any useful friend from us, whose presence and abode with us we have cause to desire.

2. See here the Church to be one, as the Taberna∣cle was one: and therefore let us Endeavour to keep the unity of the Spirit in the bond of peace: let us take heed of disunion: Let us hearken to Saint Paul, We beseech you brethren in the name of the Lord Jesus Christ, that there be no divisions among you, but be ye perfectly joyned together in the same minde, and in the same judgement. Its Saint Paul, that makes the request to us, who was the Apostle of the Gentiles, that did so much, and suffered so much for our behoof: good cause there∣fore have we to hearken to him: he might command in a businesse of this nature, but he rather beseeches us: yea, he beseeches us in the name of the Lord Jesus Christ, and of what weight should his name be with us? And as for the thing it self, Its laid down, 1. Negatively, let there be no divisions a∣mong you: and why should we not hearken to him herein? for, who knows not of what dangerous con∣sequence divisions are in the Church? we hear what our Saviour saies, An house or Kingdome divided cannot stand. The Dutch devise is a good one, of two Vessels floating on the Sea, with this Motto, We are broken to pieces, if we dash one against another. As then we tender the safety of the Church, let us take heed of divisions. 2. Its laid down affirma∣tively, be perfectly joyned together in the same minde and in the same judgement: that is, keep unity and

maintain peace: this we shall finde to be of singular conveniency. Live in peace (saies the Apostle) and the God of love and peace shall be with you.

3. See the gracious care of God for his Church to preserve it against and from all dangers; as God provided for the safety of the Tabernacle a double Covering besides the Curtains, namely, that of the Goates-hair, and that of Ram-skins died red: why then should we be afraid of any dangers, having the wings of Gods protection spread over us? David, knowing, that the Lord sustained him, resolves not to be afraid of ten Thousands of people, that set them∣selves against him round about. And knowing that God was with him, he resolves, to fear no evil though he walked through the Valley of the shadow of death. If there∣fore we lye open to any danger, fly to God by prayer, and then fear not.

4. See how we are preferred before the People of God under the old Testament: they had the Types, we have the Truth: they had the Shadowes, we have the Body: they had a threefold covering of the Ta∣bernacle, that hindred them from seeing the very Types that were in it: yea there was a Vail that hin∣dred the very ordinary Priests from beholding the things that were in the Holy of Holies, which yet were but Types of good things to come: but its otherewise with us, the Vail is rent, and now we may with open face behold the substance of all those Types: Oh what preferment is this? The mystery was kept se∣cret from the beginning, but now its made manifest: how shall we answer it to God, if, having so cleer a reve∣lation we suffer our selves to be outstripped by them?

5. Let us Gentiles praise God for his goodnesse to us: we are admitted into and made one Church with the

Jewes: we were once shut out of the Commonwealth of Israel by the middle Wall of Partition, even the Legal Ceremonies: but now that Partition-wall is bro∣ken down, and so we are now become Fellow-Citizens of the Saints: As the Holy and most Holy Place, though distinguished by a Vail interposed, were yet one Tent, one Tabernacle, so believers of Jewes and Gen∣tiles are become one Church, and one sheepfold under one shepherd. Remembring therefore, what once we were, and what now we are by the grace of God, let us not fail to praise God for this happy change and high preferment, and his unspeakable mercy expressed therein.

CHAP. III. The Church and the golden Candlestick.

DOctor Gouge makes the Church to answer to the golden Candlestick, as that which was Typified by it: and he justifies his application by this, that the seven Churches are called the seven golden Candlesticks; up∣on which place Brightman observes, that

this similitude is taken from the Candlestick, that was in the Ta∣bernacle erected by Moses.

And the resemblance between these, the fore∣named Doctor observes to hold in sundry Particu∣lars.

1. In general: that the use of the Candlestick is, to hold out the light to others. And so our Saviour speaks. No man lights a candle and puts it under a Bushel, but in a

Candlestick, and it gives Light to all that are in the House. So the Church holds out the Light of Gods Word to all that are in it. In which respect the Apostle calls the Church the pillar of Truth, because she holds out the Truth to be seen, says Weemse; The Expression being taken from the Custom of many Nations, who were used to write their Laws in Tables, and so to hang them upon Pillars of stone, that the people, whom it con∣cerned to know them, might see and read them; as, among us, Proclamations are nailed to Posts in Mar∣ket Towns, says Dr. John White, and so Scharpius the like.

Now the Church, being the true Church, holds out the Light (says my Author) two ways.

1. By teaching and instructing others, which, for the publique, belongs to the Ministers of the Gospel, who are called, and set a part by Calling, for this great Work: but, in private, it belongs also to Masters of Families, to teach and instruct their Children and Ser∣vants; yea, and one Christian another, communica∣ting to others the knowledg which they have.

2. By walking and conversing as Children of Light, adorning the Faith, which they profess, by Holiness and Righteousness of Life, so shining as Lights in the World, as Saint Paul testifies of the Christians at Phi∣lippi.

Let it be the care of us all thus to resemble the Candlestick in the Tabernacle; as that held out the Light to others, so let us hold out the Light of Truth unto others: and that both these ways:

1. By teaching and instructing others in the Truth of Religion: In publique let the Ministers of the Gospel acquaint the people, committed to their care and trust, with the Truths of the Gospel, preaching to them in season, and out of season: In this especially

stands the feeding of Christs Sheep and Lambs, which our Saviour enjoyns to Saint Peter, as an evidence of his love unto him: Peter, lovest thou me? (says our Saviour) Feed my Sheep, feed my Lambs. If we would shew our unfeigned love to our Saviour, let us not fail to do our duty in this kinde.

And in private, let this be the care of Heads of Families, thus to instruct and teach their Children and Servants: We hear how God speaks of Abraham; I know that he will teach and command his Children and Houshold after him to keep the Way of the Lord: and thereupon God resolves, not to hide from Abraham the thing which he was about to do, namely, about Sodom and Gomorrha.

Yea, let this be the care of all private Christians: what they know concerning God, concerning Christ, whereof they finde others to be ignorant, be ye rea∣dy to communicate it unto them; and so edifie one another in your most holy Faith:

By teaching another, thou shalt learn.

Here it holds most true that Solo∣mon says: The liberal Soul shall be made fat, and he that waters, shall be watered also himself.

To know, that you may know, is filthy curiosity (says Saint Bernard:) To know, that you may be known (namely, to be a man of knowledg) is filthy vanity: To know, that you may make sale of your know∣ledg, is filthy gain: But to know, that you may edifie, this is Charity.

2. By living as Children of Light: let us all be careful of this; let the Ministers of the Gospel harken to Saint Paul, laying this injunction upon his Scholar Timothy, Take heed to thy self, and to thy Doctrine: To thy Doctrine, but to thy self first; lest we be like to

the Pharisees, of whom our Saviour says, They say, and do not; they binde heavy burdens, and lay them upon other mens shoulders, but themselves will not touch them with one of their fingers: yea, lest (as Paul says) when we have preached to others, we our selves should be cast∣aways.

Yea, let us all harken to the in junction of our Sa∣viour, Let your Light shine before men: and of Saint Paul, Walk as Children of the Light: and so let us give Light to others, as the Candlestick did in the Ta∣bernacle.

II. Particularly; The Parallel between the Church and the Candlestick in the Tabernacle in three things: In the Matter, in the Parts, and in the Appurte∣nances.

I. In the Matter: It was made of Gold, and of pure Gold.

1. The Candlestick is made of Gold: Gold is pre∣cious in the eyes and account of men; and so is the Church precious in the sight of God, and in his ac∣count: Ye shall be a peculiar treasure unto me above all people, a Kingdom of Priests (says God) and an holy Nation: yea, When they wandered from one people to an∣other Nation, he suffered no man to do them wrong, but reproved Kings for their sakes. Yea, hear what God says by the Prophet; Since thou wast precious in my sight, thou hast been honorable, and I have loved thee; therefore I will give men for thee, and people for thy life: And so speaks Saint Peter of godly Christians in the New Testament; Ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People. And the Expression of the Prophet is remarkable to this purpose: They shall be mine, saith the Lord God of hosts, in that day, when I shall make up my jewels. And who can doubt of the high account and preciousness of

the Church in the sight of God? for, behold! with what a price God hath purchased it; Not with cor∣ruptible things, as Silver and Gold; but with the blood of Christ, as of a Lamb unspotted and undefiled; and indeed (as Saint Paul speaks) with the blood of God.

Let this comfort and encourage us against the vile account, and the base esteem, in which the World hath us: How base soever we are in the eyes of the World, we are yet precious in Gods eyes: The World holds us as the filth of the World, and the off-scouring of all things, but God counts us as his jewels: They judg of us, as of earthen pitchers, the work of the hands of the Potter; God holds us comparable to fine Gold: They esteem of us, as of men not worthy to live on the Earth, or to breathe in the Ayr, when God holds us, as men of whom the World is not worthy: They despise us, as men of no account, but God hath chosen us rich in Faith, and Heirs of the Kingdom. And whom shall not the high esteem, which the onely wise God hath of us, comfort against the base esteem of blinde men, that cannot discern of colours, and foolish men, that have not skill to discern of things that differ, and to prefer the most excellent?

And let us learn to imitate God in the high esteem which he hath of the Church, even of all godly Chri∣stians; and, as he doth, so let us account highly of them: This will be our wisdom, to conform our judgment to the judgment of the onely wise God. Thus did David: hear we his profession; I am (says he) a companion to all them that fear thee, and keep thy Testimonies. And again: My goodness extends to the Saints, and to them that excel in vertue, in whom is all my delight. Thus let us do, having godly persons in high esteem, giving our votes to them, delighting in their familiarity, and preferring them in the exercise

of our beneficency: as the Apostle advises; Do good to all, but especially to the Houshould of Faith: This will be to us a comfortable evidence for our future Happi∣ness. If the Question be, Lord, who shall enter into thy Tabernacle? and who shall dwell in thy holy Hill? The Answer in part is, He in whose eyes a vile person is con∣temned, but he honors them that fear the Lord.

2. As Gold, so pure Gold is the Matter of this Candlestick; so the Church is holy: so we profess in the Creed to believe the Holy Church: and so we see the Apostle in his Epistles describing the Church; To all that be at Rome, called to be Saints. And again: To the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints. And again: To the Saints that are at Ephesus, and faithful in Christ Jesus. And again: To all the Saints in Christ Jesus, which are at Philippi. And again: To all the Saints and faithful Brethren in Christ that are at Coloss. All these places do plainly shew, That the Church of God is, and all the true Members of it are holy. And seeing the Church of the living God is the House of God, how shall it not be holy? for (says the Psalmist) Holi∣ness becomes thy House, O Lord, for ever. And seeing the Church is the Mystical Body of Christ, who, as God, is infinitely holy, and, as Man, perfectly holy, how shall not the Church be holy? And indeed (as the Apostle says) Christ gave himself for the Church, that he might sanctifie it.

Wo then to all that are voyd of Holiness, that trade in wickedness, that wallow in the mire of their sins: These may live in the visible Church, but they are not true Members of the Church: None can be Members of the Church, but they are withall Mem∣bers of Christ; and no such unholy persons can be Members of Christ, therefore neither can they be

Members of the Church: The distinction of true Members, and living Members, will not help them; for these are inseparable: none can be true Members, except they be living Members. Wo to them then. Admirable are the priviledges of the Church, Com∣munion of Saints, Forgiveness of Sins, Resurrection of the Body, and Life everlasting: but to them, that by their wickedness are manifested not to be Members of the Church, these priviledges do not appertain: How sad then is their condition!

But here is comfort to all that are truly holy, re∣newed and sanctified by the Spirit of God, hating and mortifying the remainders of corruption, striving to further degrees of Perfection, laboring to abound more and more in fruits of Righteousness and Obe∣dience. Such as these may and do lie open to mocks and scoffs in the World; but yet let them be of good chear: for this Work of Holiness, wrought in them, argues them to be true Members of the Church: and from hence they may assure themselves, That all the priviledges of the Church do belong to them; name∣ly, Communion of Saints, by which, among other conveniencies, they have a share in all the Prayers of the Churches of God throughout the World; and For∣giveness of Sins, a Blessing so great, that Happiness is affirmed to stand in it, and Resurrection of the Body, and Life everlasting; namely, Resurrection to ever∣lasting Life: And what Comfort is, or can be com∣parable unto this?

True, says the poor Christian, here were great com∣fort for me, if I could finde the Work of Holiness in me in truth, but I fear it is not so with me, for I finde in my self much corruption, and I sin frequently in many things; how then shall I say, that the Work of Holiness is wrought in me? To such I answer, That

the Work of Holiness may stand with remainders of corruption, and with many sins in our life: for it's not Perfection, but Truth of Holiness, that is requi∣red: else where should we finde any man in the World, that hath the Work of Holiness in him? for Solomon could say, Who is he that lives, and sins not? and Saint James confesses, In many things we offend all: And Saint John could say, If any man says, he hath no sin, he deceives himself. Thou complainest therefore of remainders of corruption, and of many strayings in thy Life; but know, if ye grieve for them, and mourn under them, and strive against them, and re∣pent of them, this is the state and condition of the Work of Holiness that is in the best men living on the face of the Earth.

As therefore we desire to have a comfortable evi∣dence to our selves, That we are indeed Members of the Church, and that the fore-named priviledges of the Church do belong to us, let us labor to finde in our selves the Work of Holiness in Truth; and let us (as the Apostle advises) be holy in all manner of con∣versation, in work, in word, in thought, in affection. And as for that corruption that cleaves to us, let us mourn under it, and endeavor to mortifie it, and re∣pent daily of our daily slips, and so make after fur∣ther degrees of Holiness continually, till we come to a perfect man, to the measure of the stature of the ful∣ness of Christ.

II. The Parts of this Candlestick, which are of two sorts: some were for Use, and some were for Ornament.

1. The parts that were for Use, were the seven Lamps: Thou shalt make the seven Lamps thereof.

These (says my Author) typified the manifold Graces of the Spirit of God, the number seven being a number

of Perfection.

And thus also doth Ainsworth open it, and makes good the Application by that of Saint John: There were seven Lamps burning before the Throne, which are the seven Spirits of God.

Be we thankful to God for his great Mercy, fur∣nishing us with those Heavenly Graces, as pledges of the Spirit of God dwelling in us, as the Lamps were seated in the Branches of the golden Candlestick. And as the Lamps were put in them to give Light, so let it be our care to exercise these Graces, and so to give Light to them among whom we live.

2. The parts that were for Ornament, were Knops, Flowers, &c.

And these did typifie the Care of God (says my Author) in beautifying and adorning his Church, and particular Christians, the Members of it, with several Graces.

For so the Graces of Gods Spirit are of use, both for necessity, to fit us for the several duties which God requires of it; and also for ornament, to adorn our Souls, and to make them amiable in the sight of God.

Let us therefore be so much the more thankful for these Graces of the Spirit of God, which render us so acceptable unto God.

III. The Appurtenances of this Candlestick.

1. The Prophet makes mention of certain golden Pipes, which emptied Oyl out of themselves into the Lamps,

Wherein (says my Author) the Prophet hath reference to the golden Candlestick in the Taber∣nacle. And this (says he) typifies a continual supply of Grace to the Church.

Admire we the goodness of God, thus giving to the Church, and to particular Christians, the Mem∣bers of the Church, a continual supply of Grace, as the occasions and necessities of the Church do require.

2. Moses mentions other appurtenances, namely, Tongs and Snuff-dishes. And these (saies my Author) Typified Ecclesiastical Discipline and Government, which is necessary to the Church, to preserve the pure light of it.

Pray we to God for the setling of Church-Go∣vernment, that by means of it, Heresies and Schismes may be restrained, which so much abound, while the Government and Discipline of the Church is sus∣pended.

CHAP. IV. The Church and Ruth.

SAint Chysostome takes knowledge of Ruth, as a Type of the Church, for so he saies,

The things that were done in and about Ruth, were a Type and figure of us, namely of the Church of the New Testament: and then he layes open the Parallel in two Particu∣lars.

1.

She was of a strange Nation, and fallen into extreme poverty: yet Boaz, seeing her, neither despi∣sed her for her poverty nor ab∣horred her for the impiety of her Nation: so also Christ, receiving the Church, both a stranger, and labouring under great want of all good things, joyned her in marri∣age unto himself.

2.

As she, except she had first forsaken her Parents, House, Nati∣on, Countrey and Kindred; had never been ennobled with such a Mariage; so the Church is not made lovely unto her husband, before she leaves off her old con∣versation. And therefore is that advise given to the Church.

Hark∣en O daughter, &c. forsake also thy own people, and thy fathers house, and then its added, So shall the King greatly desire thy beauty, and not otherwise.

Here then is that which may humble the Church: Let her see her Original: she was once a stranger, and destitute of all spiritual good; in this respect, as poor, as ever Job, or Lazarus was in outward respects: What though she now be highly prefer'd to be fellow Citizen of the Saints and of the houshould of God? What though she be blessed with great Spiritual Ri∣ches, and transcendent Priviledges? from the begin∣ning it was not so, but quite contrary: good cause have we then that are believers of the Gentiles, re∣membring our former basensse and vilenesse, to hark∣en to that counsel of the Apostle, Be not high-minded.

See here also the transcendent love of Christ to us Gentiles, in that he looked upon us in our low conditi∣on, that though we were so mean, yet he was pleased so farre to have respect to us, as to espouse us unto himself: what a dignation was it of King Ahashuerosh, to set his affection upon Esther a poor Captive Jewish maid, to make her his Wife and Queen in stead of Vashti? but that is nothing to this in hand, in respect of the infi∣nite difference between Christ and all the Grandies and

Magnies of the World: We see, how God com∣mends his love to the Jewes under this notion, in that, though their father was an Amorite, and their mother an Hittite, yet even then (when they were in their blood, their navel not cut, nor they washt in water to supple them nor swadled at all, but were cast out into the open field, to the loathing of their person) even then, he spread his skirt over her, and covered her nakednesse, and sware to her, and entred into a Covenant with her, and washed her with wa∣ter, annointed her with oile, and cloathed her with embroy∣dered work, and shod her with badgers skin, and girded her about with fine linnen, and covered her with silk, and decked her with ornaments, and put bracelets on her hand, and a chain on her neck, and a jewel on her forehead, and ear∣rings on her eares, and a beautiful crown on her head. This is the plain case of us Gentiles, and the gratious digna∣tion of Christ towards us: what then more equal, then that we should break forth into expressions of joy and thankfulness, as that blessed Virgin did? My soul doth magnifie the Lord, and my spirit rejoyces in God my Sa∣viour, for he hath regarded the low estate of his hand-mai∣den: yea and we may add concerning the Jewes and our selves, as the Virgin in her Song: He hath put down the mighty from their seates, and hath exalted the lowly and meek: he hath filled the hungry with good things, and the rich he hath sent empty away. The Jewes were mighty, but he—hath put them down; us Gentiles being low, he hath exalted: —us, being poor and hungry, he hath filled with good things: The Jewes that formerly were rich, he hath sent empty away: And so (according to the twofold sign given to Gideon) whereas in the old Testament the dew was onely upon the fleece, and the whole floor was dry, now, in the times of the New Testament the dew is upon the whole floor, and the fleece is dry: Admire we this

gracious dispensation of God to us Gentiles, and in this respect fail not to obey that Prophetical exhorta∣tion: O praise the Lord, all ye nations, praise him all ye people: for his merciful kindness is great towards us.

Let us learn (since Christ was not ashamed of us in our low condition, therefore) not to be ashamed of Christ because of that low estate, to which he volun∣tarily submitted himself, and in which (as man) he was for a while, but believe in him and glory in the profession of his name. Let Jewes, Turkes, and Pagans, object it to us never so much, that we trust in a cru∣cified Saviour, yet let us not be moved at it, but go on so to do: hear we how Saint Paul stands affected in this respect. I desire, saies he, to know nothing, but Christ and him crucified: And speaking of his mi∣nistry, he glories in this, We preach Christ crucified. And in opposition to the false Apostles, who desired to have the Galathians circumcised, that they might glory in their flesh, he adds, But, as for me, God forbid that I should glory in any thing, save in the Cross of our Lord Je∣sus Christ. And this minde let us bear.

Learn we, in imitation of our blessed Saviour, not to despise any, because of their external meannesse, as he did not despise us Gentiles for this, but notwith∣standing it, hath espoused us to himself: In whom we finde any thing of Christ, let us love them, though never so mean, and bestow our endeavours to draw others to Christ, though, in any respect, they be never so mean, never so wicked.

Lastly, as we desire to render our selves amiable in the eyes of Christ, our Boaz, let us forsake our Countrey and Kindred, our Fathers house, even our dearest and nearest relations; the things and persons that are dearest unto us, especially our darling sins, to

which we have been most addicted, in the committing of which we have formerly taken most content: yet also all other things, wealth, honour, life, parents, brethren, Sisters, friends, if it shall happen, that there shall be a competition between Christ and them; if they shall at any time seek to draw us away from Christ, in this case forget them, forsake them, aban∣don them. Now shall Christ our husband count us lovely, take content in us, otherwise not: hear we our Saviour saying as much; If any man comes to me and hates not father, mother, wife, children, brethren, yea, and his own life also, he cannot be my disciple.

Hitherto we have seen the Types of the Church.

CHAP. V.

NOw follow other resemblances, by which the Church is set forth in the Scriptures of the old or new Testament, and these I shall propound to you in an Alphabetical order.

The Church and a Body.

We have the Church frequently in Scripture spo∣ken of as a Body; as where its said, There is one Body: and again, For the edification of the Body of Christ. And again, From whom the whole body, &c.

And the resemblance between the Church and a Body stands in sundry things.

1. In the unity of the whole. The members of the natural body are many and divers, and their offices

divers, yet they all make but one body, being all knit together by sinews, joynts, nerves. So the members of the Church are many and divers in sun∣dry respects, yet they make onely one body, one Church, they being all knit together in one (as by sinewes and nerves) by sundry bands, the band of one Faith, the band of Charity, the band of Baptisme and the Lords Supper, the band of their several Vocations, by which they serve one another; and these are properly Religious bands, Church-bands, by means of which this Mystical body is one, and the Church one, as our Saviour saies, My dove, my un∣defiled is but one. And so is it taught in the Nicene Creed to believe one Church. Nor doth the multitude and variety of members hinder the unity of this body. In the Divine Essence there are three Persons really distinct, yet but one God. In the Person of Christ there are two Natures, Humane and Divine, as different as Heaven and Earth, Infinite and Finite, and yet but one Christ. And, to come lower there are many Sun-beames, yet but one Sun, one Light: many branches and arms of a tree, yet but one tree: so in the Church there are many members, yet but one body.

2. In the multitude and variety of members: though the body be but one, yet it hath many mem∣bers; the body is not all eye, nor all ear, but there be eyes, ears, hands, feet, &c. And these are great∣ly different, each from other; some are more honour∣able, others lesse: some stronger, others weaker; some have more excellent abilities, and serve for more noble uses then others: So is it in the Church: the body of the Church is but one, but the particular members of it are many, and they greatly different: some are set in higher place, neerer to Christ the head,

others lower, at a greater distance, and more remote from him. Accordingly, some are furnisht with more excellent gifts, and laid out for more noble employ∣ments then others. As in a great Family there are divers members greatly different, some neerer to the Master of the Family, some more remote, there are Children nea∣rer then any Servant: and among the Servants, one is Steward, and another is a Scullion in the Kitchin. And in an Army, the Army is one, yet there are Multitudes and several Companies of Souldiers, and they diffe∣rent in Use and Honour one from another; there are Captaines, Lievtenants, Sergeants, and common Souldiers, some neerer in place to the General of the Army, and some more remote. So in the Church it is, according to the wise disposition of God: hear Saint Paul; Having gifts different according to the grace that is given to us. And again, Every man hath his proper gift of God, one after this manner, and another after that. Yea, hear him largely disputing of this subject. There are diversities of gifts, There are diversities of Admini∣strations, There are diversities of operations: To one is given the word of wisedome, to another the word of know∣ledge, to another faith, &c. All this concernes the va∣riety of gifts, which arises from, and is according to, the variety of members: of which he adds; If the whole body were an eye, where were the hearing? and if all were hearing, where were the smelling? But now God hath placed the members, every one of them, in the body, as it hath pleased him. And finally, (in the applica∣tion of the comparison) he speakes more plainly. Now ye (saies he to the Christians at Corinth) are the body of Christ, and members in particular. And God hath set some in the Church; First Apostles, secondarily pro∣phets, &c. Are all Apostles? &c.

3. The resemblance holds in the usefulness of the

members. There is not any the least member of the natural body, which hath not its use; its made for some purpose or other: Nature doth nothing in vain, much lesse the God of Nature. To say nothing of the eyes and ears, the very feet are useful to the body, and so is any other member, that may be least of all set by: hear we the Apostle confessing as much. The eye cannot say to the hand, I have no need of you; nor the head to the foot, I have no need of you: Nay much more those members of the body that are more feeble, are necessary. In the Commonwealth the greatest cannot miss the meanest; there is not the Noblest Personage, to whom the meanest day-labourer, or Artificer is not useful. In the Army the Common Souldier is of use to the General: so in the Church, the meanest Chri∣stian is of use to the Church, and to the most eminent members of it; he is useful, not as the eye or ear, yet at least as the foot to the natural body: the poorest member of the Church hath received some abi∣lity or other, in some measure or other, by which in some way or other he may be useful, not by Preach∣ing, not by Ruling, yet by his pious Examples, or fervent Prayers for the Church and the principal mem∣bers of it: the poor Mouse may be useful to the Lion, being bound with cords, by gnawing the cords asunder and setting him at liberty: so may the Chri∣stian of least account in the Church be beneficial to them of highest Note and Place, by his prayers pro∣curing at the hands of God his enlargement from di∣stresses, into which he may be brought, as did those Christians assembled for Saint Peter, or fitnesse for and blessing and success in his great and important affaires. St. Paul, acknowledging this doth frequently and ear∣nestly desire the help of the Churches in their prayers to God for him.

4. The Resemblance holds further in the point of sympathizing. The Members of the natural Body sympathize each with other, both in good and evil: Of this the Apostle says; Whether one member suffers, all the members suffer with it; or whether one member be ho∣nored, all the members rejoyce with it. If the Foot be foul, the Hand wipes it: if one treads on the Toe, not the Toe, but the Tongue cries out, Why do you tread on me? but, if any notorious wrong be offered to the Body, or any Member of it, ye shall have the Voyce lamenting, the Eye weeping, the Heart sighing, the Hands pleading, the Head hanging down, and every part compassionate. No less is there a sympathizing between the Members of the Body, in respect of any good betiding the whole Body, or any Member of it: Hath any sick man obtained health? ye shall have every Member expressing joy in it's own way for the health of the Body so restored. No less is it so in the Church of God. The prosperity of the Church, or of any Member of it, affects every true and living Member of the Church, and puts joy into him, as if it were his own prosperity: The dejected and afflicted estate of the Church doth no less fill them with sor∣row and heaviness. This we see required by the A∣postle, Rejoyce with them that rejoyce, mourn with them that mourn: And so we see it often practised. Look up∣on Nehemiah that godly Courtier; it fared well with him, he was Cup-bearer to the great King Artaxerxes, he wanted no conveniency for his own particular, and yet, When report was made to him of the distresses of Je∣rusalem, he sat down, and wept, and mourned certain days; and fasted, and prayed before the God of Heaven. And when the King asked him, Why is thy countenance sad, seeing thou art not sick? mark his Answer: Why should not my countenance be sad, when the City, the place of my

Fathers sepulchres, lies waste, and the gates thereof are con∣sumed with fire? This was the affection of the godly Jews: By the Rivers of Babylon we sat down, yea, we wept, when we remembered Sion, we hanged our Harps upon the Willows; and when they that led us Captives, required of us to sing one of the Songs of Sion, we answered, How shall we sing the Lords Songs in a strange Land? And then they add, If I forget thee, O Jerusalem, let my right hand forget her cunning: If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy. Saint Steven is stoned, and the whole Church made lamentation. Saint Peter is imprisoned, and the Church prays. On the other side, the Gen∣tiles obtained mercy, and the Saints at Jerusalem glorified God, saying, Then hath God also to the Gentiles granted Re∣pentance unto Life. So they were affected with Saint Pauls Conversion: They heard (says the Apostle) that he which persecuted us in times past, now preaches the Faith, which once he destroyed: and they glorified God in me.

Let us then learn to carry our selves towards our Fellow-Christians, as to our Fellow-Mem∣bers.

1. We all make one Body, under one Head, Christ; therefore let us take heed of Schism and Dis∣union, and endeavor to keep Unity. The Apostle urges it upon this ground, Endeavoring (says he) to keep the Ʋnity of the Spirit in the Bond of Peace, for there is one Body: and the sequel is good: We are all of us one Body, and shall we rend our selves one from another? God forbid: Harken we rather to Saint Paul, Beseeching us in the Name of our Lord Jesus Christ, That there be no Divisions among us, but that we be per∣fectly joyned together in the same minde, and in the same judgment. The counsel is good for us to take, which

Joseph gave to his Brethren, See that ye fall not out by the way. It's good for every one of us to say one to another, as Abraham to Lot: Let there be no contention between me and thee, &c. for we are Brethren; yea, for we are all of us one Body of Christ, and every one of us Members one of another. Remember we, That God, whom we call Father, is the God of Love and Peace; and Christ, whose Members we profess our selves to be, is the Prince of Peace, and the King of Salem, the King of Peace: and the Gospel, which we profess, the Gospel of Peace, and that we are called unto Peace in one Body: What then will better become us, then the study of Peace? Remember, that our mutual Jars will make our Enemies sport, and our concord will, not a little, vex them: for by it we shall put them out of hope of prevailing against us; we shall be invincible, if we be inseparable. A single Arrow is soon broken, not so a bunch of Arrows fast bound together; and onely our mutual disagreements will put them in hope to spoil and mischieve us one after another: Let Moab, Edom, and Ammon rise each a∣gainst other, and they overthrow one another; Jehosa∣phat shall not need to strike a stroke. It's a received Maxim of Enemies, Divide them, and so get the upper hand of them. Let us not then give them so great ad∣vantage against us, but rather (as the Apostle advises us) Let us minde the things that make for Peace: Let us not be ready to do wrong, but be ready to put up wrongs, and, for peace sake, part with our Rights; in apparent injuries, forgive; in doubtful things make the fairest constructions, and listen not to Tale-bearers; and (as the Apostle advises) Mark them that cause Divisions, and avoyd them: Thus let us do, and the God of Love and Peace shall be with us.

2. Let us be profitable and serviceable one to an∣other in the faithful employment of the Talents which we have received. So are the Members of the natural Body: so let us be. Having the Wealth of the World, let us be ready to distribute: Having Wisdom, be we ready to give advice and counsel to others, that need and crave our help this way: So (according to our abilities) let us warn them that are unruly, comfort the feeble-hearted, and support the weak: Let us consider one another to provoke to Love and good Works. Can we do no more? yet, at least, having the Spirit of Prayer, let us employ it for the be∣hoof of the whole Church, and of one another: Pray for the Peace of Jerusalem. Remember, That (as the Eye hath a faculty of Seeing, the Ear of Hearing, the Hand of Working, the Tongue of Speaking, the Feet of Walking, not for themselves alone, but for the good of the whole Body, and each of other; So) the Gifts, that God hath be∣stowed on us, he hath given, not for ostentation, nor for our own private use onely, but to profit withall; therefore so let us use them: Thus shall we honor Christ our Head, and God our Father. We hear what the Apostle says of Alms-deeds; The Mini∣stration of this Service abounds by many Thanksgivings to God: and this holds equally true of the employ∣ment of our several Abilities for the profit of o∣thers: And so we shall provide for our own Com∣fort; for, as to that unprofitable Servant, that hid his Talent in a Napkin, it's said, Take the Talent from him, and Cast him into outer darkness; so to any one, that is faithful in the employment of his Talent for the good of others, it shall be said, Well done good and faithful Servant, Enter thou into the joy of thy Lord.

3. Let those Members of the Church, that are of highest note, learn, not to despise, but to have in good esteem, their Brethren and Fellow-Christians, though they be not so richly gifted, or laid out to so noble employments, as themselves: for there is not the meanest, but hath his Gift in his measure; and so not the meanest, but is profitable in his way: It's so in the natural Body; It is so much more in the Church: Hear the Apostle; The Eye cannot say to the Hand, I have no need of thee; nor the Head to the Foot, I have no need of thee: Nay, much more those Members of the Body, that seem to be more feeble, are necessary. Therefore let not the rich despise the poor, nor the strong the weak, nor the ablest Minister the meanest Hearer: but if we see in them the Evidences of Faith and Holi∣ness, whatsoever they are in other respects, let us embrace them, and give them the right Hand of Fellowship: God is not ashamed to be called their Father, even their Souls are redeemed with Christs precious Blood; they have the Spirit comforting them, and the Angels ministering unto them; let not us contemn them. It's burden enough to them, That worldly and wicked men despise them, either for their Poverty, or for their Piety; let not us, by despising them also, increase their burden: They are weak, but they are Christians, and their weak∣ness calls for Pity, not for Contempt: They are less honorable, yet they are useful: Let us take heed, lest God punish our proud despising of them by bringing us into such straights, as that we should be enforced to crave the help of those, whom, in respect of their weakness, or mean place in the Church, we have formerly so much slight∣ed.

4. Let those Members, that are of least note in the Church, not either be disheartened in them∣selves, or envy others, whom they see to be better gifted, or set in more eminent place in the Church, then themselves: Have they not this or that Gift? yet they have others: Have they not so high and eminent a place in the Church? yet a place they have, and Members they are: and this may com∣fort and uphold them. Let us hear the Apostle speaking to this purpose: If the Foot shall say, be∣cause I am not the Hand, I am not of the Body, is it therefore not of the Body? And if the Ear shall say, be∣cause I am not the Eye, I am not of the Body, is it therefore not of the Body? If the whole Body were an Eye, where were the Hearing? And if the whole were Hearing, where were the Smelling? If they have not so excellent Gifts, or in so great a proportion, as o∣thers have, yet they have those Gifts, and that proportion of Gifts, which God saw fit to furnish them withall: for all these gives the self-same Spirit, dividing to every one severally as he will. They are not set out for such noble employments, nor have they so high a place in the Church as others; yet they have such place, as God saw fit to allot unto them: for God hath placed the Members, every one of them in the Body, even as it pleases him: Therefore be con∣tent and humble, though you see your self to come never so much behinde others. The Lord General of the Army hath power to dispose of his Soldiers to several Offices, stations, and employ∣ments, as he sees fit: and the Master of the Fami∣ly his Servants to their several Offices: and shall this power be denied to God in and over his Church? yea, hath another more excellent Gifts, then thou hast, for kinde or measure? know. That

the manifestation of the Spirit is given to every one to profit withall. As the King puts his Alms into the hands of his Almoner, that he may distribute them to the poor; and as some great personage puts a stock of Mony into his Stewards hand for the uses of the Family: As therefore the poor have an interest in the Kings Alms put into his Almoners hands; and as all in the Family have an interest in the stock of Mony committed to the Steward: so the whole Church is, and thou in particular art, interessed in all the Abilities which God hath gi∣ven to any others. Why then shouldst thou envy any, whom thou seest to be so preferred? Rather thank God, who hath so admirably furnish'd others for thy benefit, and for the good of the whole Church.

5. Let us all sympathize with the Church, and the several Members of it: So do the Members of the natural Body, as the Apostle tells us: And so let us, both in good and evil. This is required of us, Rejoyce with them that rejoyce, and weep with them that weep. Hear we, or know we ought of the Desolations of the Church abroad? Let not us be like to them, of whom the Prophet complains, That they did lie upon Beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the Flocks, and the Calves out of the midst of the stall; and chanted to the sound of the Viol, and invent∣ed to themselves Instruments of Musick, like David; and drunk Wine in Bowls, and anointed themselves with the chief Ointments; but they were not grieved for the Afflictions of Joseph. Too many such there be: but let such, as are guilty, take knowledg of, and tremble at, the Threatening there annexed;

Therefore shall they go captive with the first that go captive, and the Banquet of them that stretched them∣selves shall be removed. Rather therefore let us imi∣tate that godly Courtier Nehemiah, of whom we heard before. Or, hear we of the prosperous e∣state of the Church? Though we our selves (for our own particulars) lie under the Cross never so much, yet let the knowledg of the Churches pro∣sperity make us (in a manner) to forget our own sorrow.

CHAP. VI. The Church, and a City built on an Hill.

OUr Saviour, speaking of the Church, makes use of this Resemblance: A City (says he) set upon an Hill cannot be hid. I grant, that there our Saviour hath respect especially to some chief Members of the Church; that is, the Preachers of the Word, and the Teachers of his People; yet so, that it's true, in some sort, of the whole Church, that it's a City, and a City on an Hill: And the Author of that imperfect Work upon Saint Mat∣thews Gospel, among Saint Chrysostoms Works, ob∣serves this Resemblance to hold in sundry Parti∣culars.

The City (says he) is the Church of Saints.

1. A City consists of Citizens:

And the Citizens of this City are all the Faithful: and so Saint Paul of the Ephesians, having embraced the faith of Christ, saies, that they were fellow-Citizens of the Saints. Eph. 2. Vers. 19. Citizens then they are.

2. A City hath Towers:

and the Towers of this City, the Church, are the Prophets: for, as from the Towers Darts are shot against all enemies, so from the bookes of the Prophets examples of truth are set forth against the vain fables of the Heathen, and against the wild and unsound disputes of He∣reticks.

3. A City hath gates:

And these gates of the Church are the Apostles, because (as by the gates men enter into the Cities, so) 'by the ministery of the Apostles the whole people (namely of Jewes and Gentiles) enters into the faith of Christ.

4.

A City hath Wals: and these Wals are the Doctors of the Church, of which the Prophet saies, The Sons of strangers shall build thy Wals: because, being called from among the Gentiles, they were made Priests or ministers, and Gover∣nours of the Church: for (as the Wals of a City, so) these undergo the violence of Heathens and

Hereticks, who, by frequent presecutions, as by so many battering-rams, batter the Clergy, these Walls of this City, the Church.

To which add,

5. A City hath Priviledges and Immunities, which are common to all, and belong onely to them that are free of the City. And no lesse hath the Church her Priviledges and Immunities, which equally and alike belong to all the members of the Church, be they Jewes or Gentiles, high or low, rich or poor, male or female, bond or free, for God is no accepter of persons, and are proper and peculiar to them: If any be strangers from the Church, they have nothing to do with any of these Priviledges.

Would any know, what these Priviledges are? Let him consult with the Apostles Creed, and there shall he finde these recorded.

1. Communion of Saints: of holy men and An∣gels with God, and of holy men and Angels mutually among themselves: by vertue of our Communion with God, we have liberty to Pray to God, and by prayer to receive from God all needful blessings for soul and body in this life: and no less by this Com∣munion with God have we hope to live for ever with God in glory and happiness everlasting. By vertue of our Communion with the Angels we share in the be∣nefits of their ministration in all kindes in this life, and hereafter we shall be like the Angels, sharing with them in the glory of Heaven. By vertue of our Communion with holy men, we have an interest in their prayers, and in all the abilities, with which God hath furnisht them, and shall live together with them in Heaven. A rare priviledge.

2. Remission of sins, by which, upon our unfeign∣ed repentance, we are freelie, for Christs sake, absolved and acquitted from the guilt and punishment of all our sins, though never so many, though never so great. A rare Priviledge: happy is he that hath it: for so saies the Psalmist; blessed is he, whose iniquity is for∣given, &c.

3. Resurrection of the body and Life Everlasting: Resurrection to Life Everlasting: though the body falls in death, yet it shall be raised again: though in death the soul takes leave of the body for a time, yet they shall meet again and be reunited, And not one∣ly so: for this shall be common to all men, the bo∣dies of all shall be raised, and in all there shall be a reunion of soul and body: but whereas to some there shall be a Resurrection of Damnation, to the Church it shall be a Resurrection to Life, whereas some shall rise to shame and everlasting contempt, all the true members of the Church shall awake to everlast∣ing Life.

Lastly, its observed here by the forenamed Au∣thor, that

this Citie is set upon an hill, that is, the Apostles, Prophets and all other Doctors of, and Faithful, in the Church are built upon Christ, who is the onely Foundation: for Christ is that Mountain, of which the Prophet saies, That it filled the whole Earth.

And this sense is pi∣ous.

But yet I conceive another thing rather to be intended by our blessed Saviour in this place, name∣ly, that as a City built upon an Hill cannot be hid, but is conspicuous and seen a farre off, so neither can the Conversation and Actions of the Church and the members of it be so secretly carried, but that it will come to the cognizance and knowledge of others,

so that, if it be pious, God shall be honoured by it; and from any sinful and scandalous behaviour of the members of the Church, it cannot be but that God shall be dishonoured by it, as Saint Paul saies, Through you is the name of God blasphemed among the Gen∣tiles.

See the high preferment of all Godly Christians, in that they are made members of the Church, and so free Denizons of this great City of God: who counts it not a great matter to be a Freeman of some great City in the World? so it was count∣ed to be a Citizen of Rome: they that were so, glo∣ried not a little in it: they that were not so, thought it not much to purchase it with a great summe of mony: much more is it an honour, to be members of the Church: for what City in the World hath Priviledges and Immunities com∣parable to the Priviledges of the Church named be∣fore? Blesse God for this high Honour and Pre∣ferment, and, as he hath honoured you, so be ye careful to honour him, and fearful to do any thing, that may tend to His dishonour, avoid all scan∣dalous sins especially, and Let your conversation be such, as becomes the Gospel: and as our Saviour en∣joynes us, Let your Lights so shine before men, that they seeing your good Works, may glorifie your Father that is in Heaven.

CHAP. VII. The Church and a Dove.

SO our Saviour speaks to his Church. Open to me, my sister, my love, my Dove, my undefiled. So he speaks of her, My Dove, my undefiled is but one, she is the onely one of her Mother.

Saint Bernard observes two parti∣culars in which the Church resem∣bles a Dove

The Church, saies he, is a Dove.

1. Because the Dove is innocent, and harmless: and indeed, this to be eminent in the Dove, appears by that passage of our Saviour; Be innocent as Doves, which implies, that the Dove is eminently innocent, as the Serpent is the wisest of the beasts of the field, whom our Saviour wills his hearers to be like in wisdome: so is the Church, so are all godly Christians, the members of the Church, innocent and harmlesse: they can finde in their hearts to suffer wrongs, to put up injuries, but they cannot with patience think of wronging others: This is one thing, by which David describes a member of the Church: the question be∣ing, Lord, who shall enter into thy Tabernacle, &c. the answer is in part, he, that doth no evil to his neighbour. David could not with patience think of hurting Saul, though bear injuries he could with admirable meekness.

Many are of quite contrary strain: if wrong be offered to them, they cannot, they will not bear it, they are presently moved to impatiency, yea, they presently meditate revenge: but they readily take

liberty to themselves, to wrong others, they care not whom, they care not how: doth any man slander or censure them? they judge it an evil unsupportable: but to censure or slander others, they make no bones of it: If any man oppress them they hold it intoler∣able, but they care not how they oppress others. These shew themselves to be not like Doves, but like birds of prey

But let us be otherwise minded, let us resemble the Doves, and learn by them to bear wrongs meekly, but at any hand do no wrong to any: to be wronged is onely an inconveniency, but to do wrong is actu∣ally sin: and whether of these is to be chosen, may easily be seen, for the inconveniency lights upon the outward man, but sin tends to the prejudice of our precious souls.

2. Because the Dove is a mourning creature: Hear to this purpose the expression of King Hezekiah. I mourned as a Dove. And so it is with godly Christi∣ans, the true members of the Church; they are con∣stant, or at least frequent mourners: they are sensi∣ble of their own sins, and these fill their hearts with sorrow: it was Davids profession, I will be sorry for my sin: yea, I go mourning all the day long: yea, all the night I make my bed to swim, I water my couch with my tears. Saint Peter having denyed his Lord and Master, wept bitterly, yea the sins of others fetch tears from their eyes, out of a sence of Gods disho∣nour by them, and of the hurt which their souls receive thereby, My eyes (saies David) gush out with rivers of tears, because men keep not thy Law. And again, I beheld transgressors, and was grieved: especially their obstinacy in their sins will so deeply affect them: If ye will not hear (saies the Prophet) my soul shall weep in secret places for your pride, and my eye shall weep sore,

and run down with tears. Nor can they remember or see the desolations of the Church without expressi∣ons of sorrow, We wept (say they) in remembrance of Sion, and hanged up our harpes upon the Willows. Nay, even the foresight of it, thus workes upon them: Oh that my head were waters (saies the Prophet) and my eyes a fountain of teares, that I might weep day and night for the slain of the daughter of my people. Thus our Sa∣viour, foreseeing and foretelling the destruction of Je∣rusalem by the Roman Army, wept over it.

But of how contrarie a temper are many among us? for they are not found in the number of these mourn∣ers, but they spend their daies in mirth and jollity: be∣ing like unto them, of whom the Prophet complain∣ed, that In the day, in which God called to mourning and weeping, &c. behold there was joy and gladnesse, &c. their own sins draw not tears from their eyes, nay they are tickled with joy at the remembrance and mention of them: much less are they grieved for the sins of others. The afflictions of the Church move them not, yea some rejoice in them, and triumph over the Church afflicted. Let them fear, least that woe denounced by our Saviour, fall upon them: Wo to them that laugh now, for they shall howl and weep.

As for us, let us put our selves into the number of mourners, mourn we for our own sins, mourn we for the sins of others, mourn we for the afflictions of the Church: such mourning will end in joy. Blessed are they that mourn, (saies our Saviour) for they shall be comforted. And the Psalmist, They, that sow in Tears, shall reap in joy.

Brightman, handling those words, Thou hast Doves eyes, adds another particular, in which the resemblance holds be∣tween the Church and a Dove.

The

Doves eyes (saies he) are chaste and modest, while, content with their own mates they wander not abroad to seek new loves. Such as is the chastity of the Church, while, content with one God, she sets not her minde upon idols nor upon new-devised worships.

Many there are in the world of a contrary temper, not contenting themselves with the onely true God, but linger after, and make to themselves other gods, in that they give the worship, which the one∣ly true God challenges, as his peculiar, to other things, besides the true God.

And the Romanists (to say nothing of them that are without, as Turks and Pagans) may well go in the fore∣front, who have so multiplied Deities to them∣selves, that the Poet had just cause to say of them, that

the num∣ber of Gods now is multiplied a∣bove the number of the Gods of the Heathen: for, whereas God saies, Call upon me in the day of trouble, And Thou shalt worship the Lord thy God and him onely shalt thou serve, its ma∣nifest how Adoration and Invocation is among them given to Angels, and Saints departed, yea, to dumb Idols, and to Crosses.

Their own Rosa∣ries and bookes of Devotion make this manifest, and that not onely the people led by their blind super∣stition do this, but that they are taught so to do; and this practise is by their great Champions, Bellarmine and others, defended as lawful and warrantable; and Anathema's and curses denounced by the Fathers of the Tridentine Councel against all that condemn it, as unwarrantable: where is that Chastity,

which is required to be in the true Church? And how justly may we say of them in the words of the Pro∣phet, How is the faithful City become an Harlot?

And yet among our selves also many are liable to reproof for the want of this Chastity: even as many as give the Worship of the Soul to others besides God. God says by the Penmen of Scripture, Love the Lord all ye Saints; and, Rejoyce in the Lord alway; and, Trust ye in the Lord for ever; and, Let God be your fear, &c. But behold! the covetous Mammonist makes his Mammon his God; the ambitious Person makes his Honor his God; the voluptuous Person makes his Belly his God: for by all these is that Love, Joy, De∣sire, &c. which God requires to be placed on himself alone, set upon other things besides God; so that, as the Apostle says, That Covetousness is Idolatry, and the co∣vetous person an Idolater; so may it be said of the rest. So that even among our selves this Chastity of the Dove is much wanting: the more is our shame.

But, Though Israel play the harlot, let not Judah sin; though most men in the World be so vain, as to hunt after other Lovers, yet let it be our wisdom to rest content with God alone, and cleave fast unto him: Give to him alone the Worship that is due to him, im∣part it not to any besides him; Pray to him alone, do Adoration to him alone, love him alone, and none else, except it be in him, and for him: Love not the World, nor the things of the World: rejoyce in him alone, let our desires be onely after him; Fear not him that can kill the Body, but fear him who is able to destroy Soul and Bo∣dy: Trust in the Lord with all thy Heart; and so in the rest: Who (says Moses) is like to thee, O Lord, among the gods? And plainly, There is none like to the God of Je∣surun. None therefore so well deserves, or can lay so just claim to the Worship of the Soul, as this great

God? And, think not now of dividing the Heart be∣tween God and any Creature: He says, My Son, give me thy Heart; not a part of it, bigger or lesser, but thy whole Heart. A King can endure no Partner in his Kingdom, nor an Husband in the Love of his Wife, nor God in our Hearts. If we say of our Hearts to God, as David to Mephibosheth concerning his Lands, Thou and Ziba divide the Lands, God will not fail gene∣rously to answer as Mephibosheth did, Nay, let him take all: By thoughts of dividing the Soul, and the Wor∣ship of it between God and the Creature, we shall quite exclude him.

CHAP. VIII. The Church and an Hill.

THe Church is frequently in Scripture set forth by Mount Sion: and the Resemblance holds be∣tween the Church and an Hill in these Particulars.

I. In respect of the firmness of the Church: Saint Chrysostom takes knowledg of this Particular.

Deservedly (says he) is the Church likened to an Hill, be∣cause it is firm and stable, and can∣not be broken to pieces. As an Hill cannot be cast down, so neither the Church of God. No power of men, nor yet of Hell, can so far prevail.

It's the assurance of our Saviour: The gates of Hell shall not prevail against it.

Particular visible Churches may be prevailed a∣gainst, and so may fail; as we have seen by sad expe∣rience of many famous Churches in Asia, Africa, and other places: but the whole Church never failed.

The glory and splendor of the Church may be much eclipsed, and the numbers of it much decreased, yet still a Church hath been. When the Arian Heresie prevailed most, in so much that the whole World la∣mented, that it was turned Arian; yet there were some Catholique Bishops, and Catholique Christians, that held the Faith of the Consubstantiality of the Son with the Father, and these were the Church. And in the Times of the Roman Apostasy, when it pre∣vailed most in the World, even then were some, that did profess and maintain the Faith of Christ, and the purity of Gods Worship against the Heresies and Ido∣latries of the Church of Rome, and sealed the Truth of God with their blood; and these were the Church then.

The grounds of this stability of the Church are two.

1. The Power of God, the Builder and Founder of the Church: for, what Men or Devils, being of finite power, can prevail to throw down the Building of this God, whose Power is infinite? for, who ever strengthened himself against God, and prospered?

2. The strength of the Foundation upon which the Church is built, Christ a Rock: upon this Rock I will build my Church, says our Saviour; that is, upon Christ, the Rock, the subject of Saint Peters Confession, and thereupon he infers; therefore, The gates of Hell shall not prevail against it: for so the House built on the Rock stood impregnably against all assaults of rain, and floods, and winds; and the reason is given, because it was built on a Rock.

This affords great comfort to the Church against all her Enemies. Thou, O Church of God, hast many Enemies, Satan, that Prince of Darkness, and his un∣der-agents; Hereticks on the one side, and Schisma∣ticks on the other side, and many wicked and profane men in the World: and these are cruelly bent, and full of malice against thee, crying, Raze it, raze it, even to the Foundation thereof: Their aim and endeavor is, That the Name of Israel may no more be had in remem∣brance: and oft they are armed with great secular power: but yet fear not, God is with thee: he that built thee, will uphold thee; and, as Hezekiah said for the comfort of his Subjects against the Assyrian Army, There are more with thee, then with them: with them is an arm of flesh, but with thee is the Lord thy God. And thou art built upon Christ the Foundation; therefore all opposition made against thee, to remove thee out of thy place, shall never prevail against thee.

And let all Enemies, upon this ground, be advised to desist from their cruel attempts against the Church: Who would undertake to wash the Black-moor, or any other labor in vain? Such will your endeavors be in this kinde, as if a man should undertake to remove an Hill out of its place: for so is the Church an Hill, firm and stable: it shall stand and remain, when ye have done the worst that ye can do: yea, your endeavors are against God, who hath founded this Hill, the Church; and against Christ, the Rock, upon whom it is founded; and consequently against your selves; and ye can expect no other issue of your attempts in this way, but ruine to your selves. Desist therefore in time, if ye love your selves.

II. In respect of propinquity and nearness to Hea∣ven: as the Hills, in regard of their height, are nearer to Heaven, then other lower parts of the Earth; so is

the Church, so are godly Christians, the Members of the Church, nearer to God, then any other people under Heaven, and God nearer to them, then to any others: The Apostle, speaking of the Ephesians as they were Gentiles, before they were converted to the Faith of Christ, says, They were far off; but, speaking of them after their Conversion, he says, They were made nigh. And, a little after, Ye are no longer (says he) stran∣gers and foreigners, but fellow-citizens of the Saints, and of the Houshold of God. And, The Lord (says the Psal∣mist) is near to all them that call upon him in Truth: They have a free and ready access to God by Prayer, with hope of audience. Through him (says the Apostle) that is, through Christ, we both, that is, Believers both a∣mong Jews and Gentiles, have an access to the Father. But, as for wicked men, they are far off, they have no li∣berty of access to God by Prayer, no hope of pre∣vailing with God in Prayer; nay, to the wicked God says, Though ye make many prayers, I will not hear: yea (which is more) God says of them, When they fast, I will not hear their cry; and when they offer burnt-sacrifice and an oblation, I will not accept them. And yet fur∣ther, the Church and the Members of it, all godly Christians, are near to God, as having an open enter∣ance into Heaven, to enjoy God, and live with him in Glory and Happiness for ever: God hath prepared it for them; and it shall be given to them, for whom it is pre∣pared: God hath promised it to them, and faithful is He that hath promised: Yea, Christ hath purchased it for them, and therefore they cannot miss of it: but, as for the wicked, God will know them afar off; there shall be no enterance for them. No unrighteous person (says the Apostle) shall inherit the Kingdom of God. And Saint John says of the Heavenly Jerusalem, There shall in no wise enter into it any thing that defileth, nor

whatsoever worketh abomination, or maketh a lye.

See the difference between the Church and the Members of it, and all wicked men that are strangers from it: great is the preferment and Happiness of the one; most sad is the condition of the other: let wick∣ed men be humbled and cast down, let the godly be comforted, and be thankful to God for this, That they are so preferred.

CHAP. IX. The Church and an House.

THis Resemblance is frequently used in Scripture. Saint Paul calls the Church of God, the House of the living God. And again: Whose House (says he) ye are, if ye hold fast the Confidence, and the rejoycing of the Hope to the End. And Saint Peter: The time is now come, that Judgment must begin at the House of God; that is, at the Church of God.

And, as Dr. Sibs well observes, an House is some∣times put for the Family, and sometimes for the stru∣cture, or Building it self: and both ways the Resem∣blance holds between the Church and an House.

I. As the House is put for a Family; so the Resem∣blance holds in these things.

1. In a great House there are Vessels of Gold, Silver, Wood and Earth, some to honor, some to dishonor: So in the Church there is a mixture of good and bad, Elect and Reprobate; as in the Field there is a mixture of Wheat and Tares, and in the Floor, of Grain and Chaff.

Wonder not then, nor take such offence at the Church, as to forsake the Communion of it, because all are not right and streight, nor such as you would have them to be: There was never any Church so ex∣act, but that there hath been such a mixture in it: Let this comfort you, That a time will come, in which there shall be a Separation made between the Sheep and the Goats, between the Wheat and the Tares, be∣tween the Grain and the Chaff: then all things, that offend, shall be taken and cast out; and, as in the Gar∣ner there shall be onely good Grain; so then there shall be onely a Congregation of righteous men, and spi∣rits made perfect: Wait till that time, and expect not that now, which God intends to be then: separate we our selves from the corrupt manners of the wicked, and imitate not their sinful exorbitances, and then let it not trouble us that wicked men are mixt with us: their sins shall hurt them, not us: Every man shall bear his own burden: Every one of us shall give account of him∣self unto God. And, if any, being admitted to the Lords Table, shall eat and drink unworthily, he shall not prejudice any of us, who study to prepare our selves for the use of it, but shall eat and drink judgment to himself alone.

2. In a great Family there are persons of different ages, of different strength, of different relations to the Master of the Family, of different employments: so in the Church of God there are little Children, young men, and Fathers; there are weaker and stronger Chri∣stians, some that stand in need of milk, some that are fit for stronger meat; some that need to be led, or car∣ried in arms; some that can go of themselves, and walk strongly: some that are Teachers and Rulers of others, and some that are taught and ruled by others.

Let not then weak Christians be too much cast down, because of their weakness; nor they that are laid out for less noble employments, as if in this re∣spect they were not of Gods Family: The weakest Childe is a Member of the Family, as well as the strongest; and they that stand in need of milk, as well as they that are most fit for the strongest meat: and they that need to be carried in arms, as well as they that are able to go most strongly: yea, know for your comfort, That as the weakest Childe may in time grow to be a strong Man; so ye, that are weak for the present, may in time prove strong, if ye be not want∣ing to your selves.

Nor let stronger Christians despise the weaker: for even these are Members of Gods Family as well as your selves: and therefore to despise them, were in∣tolerable pride, and God knows how to increase their strength, and to abate yours, so that ye may come to stand in need of the help of them, whom, for the pre∣sent, you despise, because of their weakness.

3. There is yet another Particular (which Dr. Sibs observes) in which this Resemblance holds; namely, That the Master of the Family hath a Care to provide for his Family: yea, and he that doth it not, hath de∣nied the Faith, and is worse then an Infidel: yea, the very Dragons and Ostriches, the worst of all the Creatures, have some care of their young ones: So, nay much more, God, the Master of this great Family, will pro∣vide for all the Members of his Church: yea, He feeds the Fowls of the Air, and clothes the Lilies of the Field, much more will he feed and clothe you: He wants not will to do it: for he hath given that assurance, That they which fear God, shall not want any thing that is good for them: and he wants not power, for the Earth is the Lords, and the fulness thereof.

Let this comfort you against the fear of want: though never so poor, though thy estate be never so scanty, yet fear not: God knowes how to provide for thee: he can lengthen out thy scanty portion, as he did the handful of meal in the barrel, and the little oil in the cruse of that Zareptan widow, or as he did that oil of the poor Prophets widow: or he can lessen thy charge, or, if it be a time of dearth, he can suddenly send plenty, as he did to Samaria: where ere while the famine was so great, that an Asses head was sold for fourscore pieces of silver, and the fourth part of a cab of Doves dung for five pieces of silver, and soon after the plenty was so great, that a measure of fine floure was sold for a shekel, and two measures of barly for a shekel: or at least, he that commanded the rock to furnish the Isra∣elites with water, and the ravens to bring meat to Eliah, is able to enlarge the heart, and to open the hand of the most hard hearted man to refresh you with the fruits of their bounty: trust in God then, onely use the meanes which God hath appointed, but take no indi∣rect courses to feed thy body: And if now thy heart shall suggest such thoughts to thee, as these: but then how shall I be provided for? answer thy distrustful soul, as Abraham his Son Isaac. My Son, my soul, God will provide.

4. The same Author in the same place adds yet ano∣ther particular, namely this, as a master of a Family hath a care to defend his Family, to the utmost of his power against all enemies, that would do them wrong: he promises to defend Jerusalem against the Forces of Senacherib: he defended the Hebrews in Egypt against the rage of Pharaoh: he defended the three Children against the fire, and Daniel against the Lions, and Jeremy against the Princes and false Prophets, and Eliah against Ahab and Jezebel, and so others. So

still its true, that the Psalmist hath, As the mountains are round about Jerusalem, so the Lord is round about his people, as a wall of fire, and a defence.

This affords comfort to the Church and the mem∣bers of it against all enemies bodily and ghostly, men or devils: they indeed plot and act against all, and seek to do you all mischief possibly: but fear them not: compare together your enemies and your defender: your enemies are Creatures, your defen∣der is the infinite Creator; and how shall the finite creature be able to prevail against the infinite Creator? hear now what God saies, Who art thou, that thou should'st be affraid of a man, that shall dye, and of the Son of man, that shall be made as the grasse, and forgettest the Lord thy maker, that stretched out the Heavens and laid the founda∣tions of the Earth? consider this and be comforted.

And well may enemies from hence learn this point of wisdome, to desist from their cruel plotting and acting against the Church, and against godly Christi∣ans, the members of the Church: what do ye but plot and act against the Family, the protection of which God hath undertaken, and consequently against God their defender? and now how can ye hope to prevail in these your designes? yea, what do ye other, then act against your selves, and bring ruine upon your selves? for thus hath it happened to all enemies of the Church in former times: Pharaoh, Saul, Senacherib, Herod, and with all the Heathen, and Arian Emperors: As therfore ye love your selves, desist, hands off.

II. As the House is put for the Fabrick: so the Church is like unto an House in these particu∣lars.

1. Every house (saies the Apostle) is built by some man. Every house hath a builder, and so hath the

Church, and the builder is God, and Christ: for the building of the Church is a work towards the creatur••, and therefore common to all the three Persons: and so our Saviour saies, I will build my Church: and so Saint Paul saies, ye are Gods building, namely, built by God.

Then must the Church needs be firm and stable, and stand impregnable against all opposition: for how is it possible, that any opposition should prevail against Gods building.

2. In the building of any house there is as one chief builder, so other under-workmen: so in the building of the Church, as God is the cheif builder, so there are under-builders, and they are the ministers of the Gospel, of whose ministry God is pleased to make use for the building of the Church, whether they be ex∣traordinary, called and sent of God immediatly, not of man, nor by men, as Apostles, Prophets, Evan∣gelists, or ordinary ministers, called of God by men, in the way of the Church, as Pastors, and Teachers, or Pastors, that is, Teachers, the former word being Metaphorical, the latter the plain word: for all these the Apostle saies, they were given for the edifi∣cation of the body of Christ, that is, for the building up of the Church: of which the Apostles laid the Founda∣tion, others, scil. the ordinary ministers, in the several times of the Church build thereupon.

See the honour of the ministerial function, and the high preferment of those whom God immediatly, or mediatly by the Church, laies out for, and calls to, this Sacred function: for, behold! whereas God is the great Architect these also are builders of the Church: and so workers together with God. How ill do they, that cast scorn and contempt upon them, whom God hath so preferred? how shall they an∣swer it? let them know, what our Saviour saies:

He that despises you, despises me, and him that sent me. And Saint Paul in the like manner, He that despises, despises not man, but God: and yet there are many, who under∣value them, as uselesse and unnecessary, but their sin is great: As for us, we may well scorn in an holy manner such contempt, and say with the Apostle, seeing we have received this, that is, such a ministery, there∣fore we faint not, neither for the difficulty of the work, nor for the scorn which men cast upon us.

And, seeing honour and burden (as the Latine words have great likenesse) go together, let the honour which God hath put upon us, move us with all willingness to undergo the burden, and cheerfully to set our selves to the work. We are builders by our office, let us be building up the house of God, and let it not discourage us, that there is great oppo∣sition made and like to be made against this building: but accept we of that encouragement, Ʋp and be do∣ing, and the Lord shall be with you.

3. Every house well built hath a Foundation: and so hath the Church its Foundation: and that is Christ. Other Foundation, saies the Apostle, can no man lay, then that which is laid, which is Jesus Christ.

But of this before.

4.

In a Building (as Gregory the great well observes) one stone bears another, because one stone is laid upon another, and that stone which bears one is born of ano∣ther. So in the holy Church every one both bears another and is born of another.

As then we desire to ap∣prove our selves to be indeed parts of this spiritual

Fabrick, let us thus carry our selves according to that charge of the Apostle, bear ye one anothers burden: wherein we are stronger then others, let us bear the infirmities of the weak: if we have more know∣ledge then others, bear with their ignorance: if we be more settled in a right and sound judgment, bear with them, who are in any error, through seduction: if we have more command of our Passions, bear with the frowardnesse and way∣wardness of others: not to let them alone in their infirmities to be mastered by them: but seek to recover them, yet not dealing rigidly with them, nor condem∣ning and censuring them as castawaies, but with a spi∣rit of meeknesse: having compassion of them, as the Apo∣stle advises: yea, hear we the Apostle, we that are strong ought to bear the infirmities of the weak, he doth not speak of it as a businesse of conveniency, but as of a duty of absolute necessity. There was a time, when we our selves were as weak as any others, and then others were fain to bear with us; being therefore become strong, let us now bear with the infirmities of the weak: yea, as strong, as any of us are, we are yet prone now and then to bewray such weaknesse, that we shall stand in need to desire others to bear with us, therefore we are also to bear with the infirmites of others: for this is the law of equity propounded by our Saviour. What ye would that others should do to you, do ye also the same to them, yea, as the Apostle saies, thus doing we shall fulfil the law of Christ, even the law of charity: for of this the Apostle saies, that it suffers long, and beares all things.

5. The resemblance between the Church and an house, holds in the use of both. An house is built, for some man to dwell in: and the Church is built for God to dwell in it: ye are built (saies the Apostle)

for an habitation of God by his spirit. And so saies the Psalmist of Sion: The Lord hath chosen Sion and hath desired it for his habitation: This is my rest for ever, here I will dwell, &c.

See here the great dignity of the Church, and of all godly Christians, the members of the Church, in that they are built up to be an habitation for God to dwell in, who is infinitely greater for glory and ma∣jesty, then all the greatest Potentates of the earth: And yet in the entertainment of one of them, were it but for a day, yea, for an hour, we would judge our houses not a little graced: how then are we gra∣ced, in that the great God, who is higher then the highest, hath made choice of us, to be his dwelling place, in which he will delight to abide for ever? Jerusalem was the glory of the world in regard of that famous Temple, in which God himself was specially present: and no lesse are Christians glorious creatures, in whom God dwels so constantly. It was the glory of Benjamin, that the God of glory dwelt between his shoulders: how then is it the glory of Christians, that this glorious God dwels in their hearts? It must needs then be granted, that Christians are glorious creatures, and that it may truly be said of them, as the Psalmist saies of Sion: Glorious things are spoken of thee.

See here also, how ill the enemies of the Church provide for themselves: for it is the dwelling place of the great God, and shall they go unpunisht think we, that act violence against it? A King being resident in his Pallace, if any shall presume to cast dirt on the walls of it, or throw stones at the windowes of it, to break them; its like to cost them dear, if they be known: how much more will this God avenge the quarrel and right the wrongs done to his Church?

We hear, what Saint Paul saies, If any man defiles the Temple of God, him will God destroy: and no marvel; for the same Apostle saies, Its a righteous thing with God to recompence tribulation to them that trouble you. And Joshua could say to Achan, Why hast thou troubled us? God shall trouble thee. Nor let any such think to pass hood-winked, and so to carry the business, as if the wrong done or the wrong-doer should be unknown: for the Psalmist can say to God, Thou beholdest mischief and spight, to requite it with thy hand: And the Apo∣stle can say, All things are naked and open to the eyes of him, with whom we have to do. If Edom speakes against the mountains of Israel, saying, They are laid waste, they are given me to consume, God saies, I have heard them. And its no less true of acts of violence and the actors of them against the Church, that God sees them.

And hence we may see and learn our duty in three particulars.

1. Let us prepare our selves for the receiving of this holy God to dwell in our hearts: Accept of the coun∣sel of the Prophet to Jerusalem, Wash thy heart from wickednesse. God is incomparably holy, There is none holy, as the Lord: He is glorious in holiness. Therefore its most true that the Psalmist saies: Holiness becomes thy house O Lord, for ever. A sober man, cannot endure to enter into a Brothel-house, nor a neat man to come into a filthy house, and can we think, that God will be received into an heart uncleansed? Hear we, how Saint Austin urges this duty.

If I, saies he, a mean frail man, should promise to come to your house, without doubt you would make it clean: God will come to your heart to dwell there, and are you

slothful, by purging to prepare the house for his reception? And again. Thou pullest up out of thy field the roots of Thornes, and doest thou not pull up out of thy heart the roots of evil lusts? Thou cleansest thy field, whence thou mayst get food for thy belly; and dost thou not purge thy heart, that thy God may take content to dwell there?

oh make that high account of God, as to prepare and cleanse thy soul, that God may dwell there with de∣light.

2. Let God rule and bear sway in us: for he dwells in us, and we are his House and Habitation: and we can readily confess, That it's agreeable to Reason, that every one should have his pleasure in his own House: The Apostle, giving Rules to Bishops, gives them power to rule in their own Houses. And Ahashuerosh, upon occasion of Vashti's disobedience, made that Law, That every man should bear rule in his own House. Much less must this power be denied to God: but we are all of us Gods House and Habitation, as we are Christians, let us therefore be willing to be ordered and ruled by him, and all within us; let us be at his beck and ap∣pointment: Will he lift us up? or will he cast us down? Will he continue Life and Health? or will he send Sickness first, and Death afterward? Let us sub∣mit, and be content, that God should honor himself in and upon us in any of these ways. Eminent was the Example of David in this kinde: when, being sain, because of Absalom's unnatural insurrection, to fly from Jerusalem, the Priests had brought out the Ark with him, he sends it back with this pious sub∣mission;

If I shall finde favor in the eyes of the Lord, he will bring me back, and shew me both it, and his Habita∣tion: but if he thus say, I have no pleasure in thee; behold, here I am, let h m do to me as seems good unto him. God hath absolute power over us, as the Master of the House hath to dispose of the several rooms to what uses he pleases, which to make his Hall, Parlor, and which his Kitchin, Buttery, &c. And he is a God of infinite Wisdom, best knowing which way it's best for his glory, and for our good, to dispose of us. Says he, Go? let us go: Says he, Abide here? let us abide: Says he, Come to me, my Spouse, out of Lebanon? let us, follow him readily, saying with the Church, Draw us, and we will run after thee. Finally, and especially, Com∣mands he this or that? or forbids he this or that? Harken to him, and yield him ready obedience: in all let us readily give our selves to be ordered by him, that it may be with us, as the Centurion testified of those that were under him; I say to this man, Go, and he goes; to this man, Come, and he comes; to my Servant, Do this, and he doth it.

3. Being built up an Habitation for God, let us re∣serve our selves wholy for his use, for his entertain∣ment. Can we entertain an Indweller more honor∣able then he is? for he it is, by whom Kings reign, and Princes decree Justice; He it is, that sets up one, and pulls down another: He it is, that is clothed with ma∣jesty, as with a garment: He it is, to whom Heaven is a Throne, and Earth a Footstool. Can we entertain an In∣dweller more commodious and beneficial then he is? for what is it, in which he is not useful unto us? for, both for Soul and Body, he daily lades us with benefits. But, were it possible, that an Indweller could be found that were more honorable, or more beneficial, yet Reason requires, That the House should be for the

reception and entertainment of him that is the right Owner and Master of it, except he shall resign his right, and appoint it for the entertainment of some other. Behold! we are built an Habitation for God, nor finde we that he hath resigned up his right to any other. Let us therefore, as Equity requires it, keep our selves free from all others for the use of God him∣self. The most men are quite contrary, in stead of God, harboring their several lusts; one Covetousness, another Pride, another Voluptuousness and Intem∣perancy, another Malice and Envy, &c. and conse∣quently Satan in all these lusts: Foolish men in the highest degree! rejecting the glorious God for an ac∣cursed Creature; the God that made us, and hath every way done us good, for our sworn Enemy, that hath vowed, and every day seeks our ruine: for this is he, who goes about like a roaring Lion, seeking whom he may devour. And, as for our lusts, in the harboring of which we harbor Satan, howsoever they may seem, some way or other, advantageous to us, yet they fight against our Souls, though secretly, yet in this respect so much the more dangerously. Besides that, herein they are notoriously unjust against God himself, putting him out of his palace to receive Satan in his room; as it were, to put a man out of his own dwelling House, and to put a stranger, or his Enemy, into the possession of it. Let the guilty consider it, and be humbled, and let us all carefully avoid it. Keeping our selves alto∣gether for the Lords use, and for his reception, let us not suffer any vile lust willingly to nestle in any corner of our Souls: It may haply seem hard to us so to do, as it did to Abraham, to cast out the Bond-woman, and her Son; but we must do it, if we desire that God should take delight to dwell in us. God and the Devil will not dwell under the same roof: nor will he

dwell in that Soul, in any corner of which any vile lust is harbored with content.

CHAP. X. The Church and the Moon.

BY this Resemblance doth Christ set forth his Church, when he says of her, She is fair as the Moon. And this Resemblance holds in these Parti∣culars.

1. The Moon hath her Light from the Sun: and so Saint Austin makes the Comparison to hold between the Church and the Moon.

Some say (says he) that the Moon hath no Light of her own, but receives her Light from the Sun: and so by the Moon we are to understand the Church, because she hath no Light of her own, but is illustrated and enlightened by Christ, who in scripture is called the Sun.

And so Sadeel, from Saint Ambrose, makes the Comparison between them:

As the Moon shines, not with her own, but anothers Light, because, being lighted by the Sun-beams, she re∣ceives all her Light from thence: so the Church shines, not with her own Light, but as enlightened with the brightness of Christ, and with

his singular gifts and benefits.

And thus also Weemse makes the Comparison:

As the Moon (says he) hath her Light from the Sun; so hath the Church her Light from Christ. The Sun gives Light, and re∣ceives none; the Moon both gives Light, and re∣ceives.

Let not then the Church, and the Members of it, be puft up with pride for the Light which they give to others, but carry themselves in all humility and low∣liness of minde: Thou hast Light, and thou givest Light, whether by word of Doctrine, or by example of Life; but be not proud: This Light thou hast not in and of thy self, but from Christ the Sun of Righte∣ousness: why should you behave your self proudly? Thus doth the Apostle argue: What hast thou that thou hast not received? and if thou hast received it, why dost thou boast? &c. Arrogate nothing to thy self, but give all the glory to Christ, from whom thou receivedst it.

2. The Moon, when she shines brightest, hath her spots: so there is no Church so pure, but she hath her blemishes, nor any Christian so exactly perfect, but he hath his imperfections, under which he labors, and his sins, by which he offends God. As for Churches, look we upon them that were planted by the Apostles, and we shall see, that they had their blemishes: The Church of Coriath was a famous Church of God, en∣riched by him in all utterance, and in all knowledg, so that ye come behinde in no gift. And yet behold what blem∣ishes were in that Church: It's reported to me (says he) that there are contentions among you. This therefore I say, that every one of you says, I am of Paul, and I of Apol∣los, &c. And again: When ye meet together in the Church, I hear there are divisions among you, and I partly believe it. And again in the same place: When ye come toge∣ther to eat, every one eats before other his own supper, and

one is hungry, and another is drunken. And again: How say some among you, That there is no Resurrection of the dead? Who can deny these to be great blem∣ishes? and yet these are found in an Apostolical Church: It were needless to go over all: Look, for a close, upon the Epistles written to those famous Lights, the seven Churches of Asia, and we shall finde it so to be: To the Angel of the Church of E∣phesus, and in him to the whole Church, he says, I have somewhat against you, because you have lost your first love: So to the Church of Pergamos; I have a few things against thee, because thou hast there them that hold the Doctrine of Balaam: So hast thou them that hold the Doctrine of the Nicolaitans, which thing I hate. So to the Church of Thyatira he says, I have a few things against thee, that thou sufferest the woman Jezabel. And to the Church of Sardis, Thou hast a Name that thou livest, and art dead. And how deeply did he charge the Church of Laodicea with lukewarmness, That they were neither hot nor cold. And if these Primi∣tive Churches, and that in the Apostles times, had so soon contracted such Sullies, who shall wonder, that all the following Churches have had, and have their blemishes?

And no less holds it true in respect of particular godly Christians, That as the Moon hath her spots, so they have their blemishes, even the best of meer men: That of Solomon holds universally true, There is no man which sins not. Consonant to this is the con∣fession of Saint James, In many things we offend all; in which he also includes himself. And Saint John is peremptory (including also himself) If we say, we have no sin, we deceive our self, and the Truth is not in us. And again: If we say, we have no sin, we make him a lyar, and his Word is not in us. And who of all

the Saints, who are most commended in Scripture, have not cause to subscribe this Truth? God makes his boast of Job, That there was none like to him on the Earth; yea, he could in his Apology make his Appeal to God, Lord, thou knowest that I am not wicked; and yet we have his confession, I have sinned, what shall I do to thee, O thou Preserver of men? David was a man after Gods own Heart, yet he confesses, I have sinned against the Lord; yea, My sins are gone over my head; yea, They are more then the hairs of my head. Daniel was a man greatly beloved; and yet we have his Confession, in the first person plural, including him∣self, We have sinned, we have committed iniquity.

Thus then, in this particular, the Resemblance holds good between the Church and the Moon, That the Moon hath her spots, and the Church, and godly Christians, the Members of the Church, have their blemishes, while they live on this Earth.

Hence learn many things:

1. Then absolute Perfection is not to be expected in the Church in this World, nor is any visible Church to be abandoned, nor the Communion and Fellow∣ship of it to be forsaken by us, for some blemishes, for some disorders, which, haply, we may see in it, so long as it enjoys the Ordinances of God, the tokens of his presence: Whither shall we travel, to finde a Church so refined, that it should have no dross, so reformed, that nothing should be out of order, so exactly accomplish'd, that it should have no blemish? Christ sends not a Bill of Divorce to any Church for every thing amiss, nor for every Error in Doctrine, except it be fundamental, and universally received, and held with obstinacy; therefore neither let us, ex∣cept it be thus with any Church, forsake the Com∣munion of it. Let us be sensible of any thing amiss,

and pray to God, and do our best endeavors in our way to have all things set in right order; but let us not unkindly depart from the Church, so long as we see our Saviour present with it. It's true, that there will be a time when the Church shall be without spot or wrinkle; but to expect it in the time of this life, and to quarrel at the Church, because it is not so now, were folly in an high degree, and great uncharitable∣ness.

2. The like is to be said of particular Christians: Expect not Angelical Perfection at their hands, living on the face of the Earth; nor, because we see some blemishes in their lives, let us therefore cast them off as wicked Reprobates; but so long as we can discern any thing in them, with respect to which we may in charity judg them to be God's, let us give them the right hand of fellowship, and own them as Brethren: and, if we see them to miscarry in any kinde, disown them not, as past hope of being reclaimed, but study to restore them with the spirit of meekness, considering our selves, lest we also be tempted. Have they blemishes? so have the best of us: and would we not take it un∣kindly, to be for this cause discarded by others? then deal not so unkindly with others, as to discard them for this cause: for this is the golden Rule of Equity, propounded by our Saviour as the sum of the Law and the Prophets, Whatsoever ye would that others should do to you, do ye even the same to them: and so, on the other side, Do not that to another, which thou wouldst not that another should do to thee.

3. Wonder not at the fruits of Gods severity exer∣cised against the Church of God, and against particu∣lar godly Christians, the Members of the Church: They have their blemishes, their spots, their sins, by which they also offend God: and where sin goes

before, who can wonder, if punishment and chastise∣ment follows after? What is more just, then that it should be so? Yea, the Love of God to, and his Fa∣therly Care for, the Church, and the Members of it, requires it: As many (says Christ) as I love, I re∣buke and chasten. And, When ye are judged (says the Apostle) ye are chastened of the Lord, that ye should not be condemned with the World.

4 In this respect how necessary is it, that the mini∣sters of God should direct reproofes to the Church, and to godly Christians in the Church? have ye your spots? and would not ye be cleansed? have ye your sins? and would ye not be reproved? how unreaso∣nable is this? yea how do ye in this act against your precious soules? for nothing is more conducing to your happiness, then faithful and seasonable reproof, by which we endeavour to keep sin from seizing on you, and making a prey of your soules. Say not, think not, that we speak against you, and seek to disgrace you: Its nothing so, for while we reprove your sins, we speak for you against your sins which act against you; nor seek we to disgrace you to others, but to disgrace your sins to you, and to make you out of love with them, and to draw you off from them, which otherwise will ruine you: Take heed there∣fore of such misprisions, and as you would do in a journey, take it in good part, to be told, that you are out of the way: Take it as ye will, we must do it, a necessity is laid upon us: for God hath given the commandment, Cry aloud, spare not, lift up thy voice like a trumpet, shew my people their transgression, and the house of Jacob their sin: And now wo will be to us, if, for fear of your displeasure, we do it not: fear not their faces, saies God to the Prophet, least I confound thee be∣fore them.

5. This may be of great force to take us off from the excessive love of this present life, and willingly to accept of the motion of death: for while we live here below, as the moon hath her spots, so we have our blemishes, lying under a necessity of sining, in regard of that body of sin which we bear about us: from this necessity of sining death shall exempt us: for then holinesse shall be made in us complete and perfect, and the body of sin shall be altogether wasted out of us, then we shall sin no more, nor sorrow more: now we are like the moon, having spots, but then we shall shine as the Sun in the Kingdome of our Father. And what wise man, that intends his own good, would content him∣self to remain in a state of imperfection, when he may be brought to a state of absolute perfection? This change is effected by death: why should we dread it? why should we not embrace it with both arms? Cry not, as the Disciples at the Transfi∣guration, Its good for us to be here, but rather with old Simeon, Lord, now lettest thou thy servant depart in peace, and with Saint Paul, I desire to be dissolved: yet let us not make more haste then good speed. Our life is a Warfare, and its not for Souldiers to leave their stations, but at the will of the General: but if God shall say to us, as to Moses, Go up to Mount Nebo and dye, let us readily obey and go up and dye. Let us so make use of our lives, that we may be fit to dye, and then there will need no more words about this bargain.

6. The Moon hath her various Aspects, sometimes she is in the Full, and sometimes in the Wane: some∣times she shines more gloriously, sometimes lesse, and yet still she hath a being. So is it with the Church. Sadeel doth excellently set forth this comparison:

As

the Moon (saies he) doth not al∣way shew her light in her full Orb, but she doth sometimes so de∣crease, that she seems to us not to be any more, and yet never is she destitute of the Sun beames, though it seems otherwise to our senses. So the Church doth not alway send forth a full bright∣ness, but is sometime so obscured that she appeares not to our eyes, and yet its certain, that the Church hath alway a being, and is alway enlightened by Christ her Sun.

So saies Whitaker against Campian.

Thinkest thou, that thou canst per∣swade us, that the state of the Church is such, that it cannot be obscured, so that the perfidiousness of enemies and Antichrist can do nothing against it? They cannot indeed destroy the Church, but they can bring it into a narrow compass, and drive it into holes. Augustine saies, the Church is like the Moon, which sometimes shines wholely, being enlightened with the Sun-beams, sometimes is de∣prived of a great part of her light, and sometimes shewes no light at all. So the Church shines some∣times more gloriously, sometimes its more obscured, and sometime it hardly appears at all.

He pro∣ceeds

to make it manifest by example.

The face of the Jewish Church (saies he) was glorious under David and Solomon: but under Ahab it was so obscured that Eliah complained, that besides himself there was none left. And thence he infers. 'If that Church could be so wasted, that of all that number of godly men, none seemed to be left, (though indeed many were left, seven thousand, saies God) it is no wonder, if in the Kingdome of An∣tichrist, who exceeds all Ahabs and Jezabels in cruelty, the Church was so laid waste, that there was so great a solitude of the faithful: Yet neither was Antichrist able, in that devastation of the Church, to prevail, but that there remained thousands of Saints, which bowed not the knee to the Beast, nor received his mark.

Hence we may frame an answer to the Romanists, frequently assailing us, with that question, Where was your Church before Luther? for this is the con∣fident assertion of Campian the Jesuit of us,

That for fifteen Ages we cannot finde any one Town, or Village, or House, holding our Religion, namely, till the time of Luther, Zuinglius, and Calvin.

But learned Whitaker doth justly deny it.

This is most false (saies he) for in the times of the Apostles, all Churches, all Ci∣ties, all Towns, all Families held

the same faith, which we professe, he means all Cities, Townes, and Families, in which the Church was planted by the Apostles.

And the truth of this may with ease be manifested by compa∣ring the particulars of our Religion professed by the Reformed Churches with the Religion of those Apo∣stolical Churches: but that would take up too much time. Its true, that sometimes the Church hath been much obscured and kept under the hatches, yet still there hath been a Church, that hath maintained the faith of Christ against heresies springing up. When Arianisme prevailed most under the Emperors, Con∣stantius and Valens: there wanted not those that main∣tained the faith of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the consubstantiality of the Son with the Father. And when Heathenisme had the upper hand under the Emperors that were be∣fore Constantine the great, and under Julian, that infa∣mous Apostate, who succeeded Constantius, still there were such as professed the Christian faith and defended it against the heathen, resisting for it even unto blood. And so in the times, when as the Church lay under the greatest darkness by reason of the Apostasy and Ty∣ranny of the Romane Synagogue, even in all Ages there have been such as have professed and defended even un∣to death the faith of Christ received from the Apostles, against the Heresies and abominable Superstitions of Rome: witness the glorious Martyrs, that have suffe∣red death for the cause of Religion in all those times, both at home and abroad. So that to this question of the Romanists we may justly answer, that our Church was before Luther, though not alway equally appearing, but sometimes as some grains of corn covered over with chaff in the floor, and as fire on the hearth in the night-time covered over with ashes.

CHAP. XI. The Church and a Mother.

SAint Paul makes use of this resemblance, while he saies; That Jerusalem, which is above is the mother of us all: on which place hear Luther.

This Jerusalem (saies he) which is above, is the Church, that is, believers dispersed through the whole World, which have the same Gospel, the same faith in Christ, the same holy Ghost, and the same Sacraments. Understand this therefore, that its here said a∣bove not of the Church-triumphant in Heaven, but of the Church Mi∣litant on Earth.

And this Church is the mother of us all, that is, of all believers, both Jewes and Gentiles both high and low, both rich and poor: for towards us all she doth perform all the offices of a mother, as Saint Austin speakes excellently.

The mother, the Church (saies he) is the mother of thy Father and of thy Mother; she hath conceived thee of Christ; she hath travelled of thee by the blood of the Martyrs, she hath brought thee forth to the everlasting light; she hath nourished, and doth nourish thee with the milk of faith, &c.

And Luther to the same purpose, though in other words:

She doth teach us, foster us, bear us in her

wombe, in her lap, in her armes, she frames and fashions us to the likeness of Christ, until we come to a perfect man, to the measure of the stature of the ful∣ness of Christ:

Justly therefore is the Church com∣pared to a Mother.

I. If the Church be our mother, let us carry our selves to her, as children ought, and ingenuous chil∣dren will, carry themselves to their mothers.

1. Let us yield obedience to her commands, secon∣ding the commands of God our heavenly Father: but obey also those her commands, which are not Cross to his commands: for such obedience children owe to their mothers.

2. Let us be deeply affected with the miseries and afflictions of the Church: though we our selves, for our own parts, enjoy never so great prosperity: what ingenuous childe laies it not sadly to heart, to see his mother under great affliction? The Jewes in Babylon wept in remembrance of Sion. Nehemiah, though Cup-bea∣rer to the great King Artaxerxes, thought he had just cause of a sad countenance, hearing of the distresses of Jerusalem.

3. Let us not grieve the Church our mother by an unkind departure from her and her communion for some things amiss in her, or because we see in the Church a mixture of good and bad: how unnatural a Son were he, that should disdain and abominate his mother, because she comes short of her wonted com∣liness? how heinously (and that how justly) would any mother take it at the hand of any child, to be so used? yet thus hath the Church been dealt withal by many, that have sometime been held, as her children: as by the Donatists of old, so by many in later times:

the more is the pity and the greater is their sin: But let not us follow the example of such, but own and acknowledge the Church our mother, but pray∣ing to God to amend, what is amiss, remain sted∣fastly in the fellowship of the Church.

II. If the Church be the mother of us all, even of all believers, whether Jewes or Gentiles, high or low, rich or poor, then let all believers (whatso∣ever the difference may be in other respects) own themselves mutually as brethren of the neerest kind: not onely children of the same father, as all Jacobs twelve Sons were, but also of the same mother, as were Joseph and Benjamin: And let this considerati∣on keep us off from all things, that are contrary to love; envy, malice, contention, &c. and provoke us the more to do all offices of love each to other. Its observable, what difference Joseph did put be∣tween Benjamin and his other brethren. They were all his brethren by his fathers side, therefore he entertained them all, and sent to every one of them mes∣ses from before him: but Benjamin was his brother both by Father and Mother, therefore his mess was five times so much as any of theirs. And at their re∣turn to his Father Jacob, he gave to each of them changes of rayment; but to Benjamin he gave three hun∣dred pieces of silver, and five changes of rayment. We cannot put this difference between believers, as if some had onely the same father with us, namely, God, and others had also the same mother, the Church, for Saint Cyprian sayes most truly:

He, that hath not the Church for his mother, hath not God for his Father.

But seeing we are thus bre∣thren of the neerest kinde, having all God for our Father, and the Church for our mother, let our

love be entire each to other, and let us manifest our love by doing good, one to another, as we are able, and as out mutual necessities shall require.

CHAP. XII. The Church and a Ship.

OUr blessed Saviour, promising to make his disciples fishers of men, gives an hint of this resemblance: for thus the companion holds. As the fisherman ca∣sting his net out of the ship into the Sea, takes up fishes, and brings them into the ship: so the Apostles and their successors casting the net of the Gospel out of the ship of the Church, takes up men, as fishes out of the sea of the World, and brings them into the ship of the Church: And so the comparison holds, as be∣tween the ministers of the Word and fishermen, be∣tween the net and the Gospel, between the Sea and the World, between fishes and men, so between the ship and the Church.

And the resemblance holds excellently.

1. Hear Hilarius Pictaviensis.

A ship (saies he) having taken in Pas∣sengers of divers kindes, of divers Nations, is subject to all blowings of the winds, and to all ragings of the Sea: so the Church is vexed with the incursions of the World, and of unclean spirits.

To which I add.

2. It's truly said, A common ship hath common dangers: all the passengers in the same ship are liable to the same dangers, to the same storms and tempests, and to the same Pyrats. Let Jonah and the Mariners be in the same ship, though the storm arose for Jonah's sake, yet the Mariners were all in danger by means of it. Let Saint Paul, and other Prisoners, Soldiers, and Mariners, be in the same ship together, they are all equally concerned in the tempest. Let there be in the same ship a Prince going to receive a Crown, and a Malefactor going to receive Punishment, ac∣cording to the nature of his offence; yet, while they are in the ship together, they are subject to the same storms, to be toss'd alike, to be Sea-sick together, and to the same Pirats, to be alike ransacked, and spoiled by them: Neither Winds, Sea, nor Pirats, know to put a difference between the one and the other. It's so in the Church. Let Enemies come, let Persecuti∣ons arise against it, there is no sorts of men that can promise to themselves an exemption from their violence: But, as it was with the Jewish Church, when Nebuchadnezzar came against them, no sorts of men escaped the fury of the Chaldeans, but both Prophets and Priests, Nobles, Kings Children, and the King himself, they were all cruelly used: So is it in Perse∣cutions raised up against the Church, no sorts of men escaped, but (though some particular men have esca∣ped, God either hiding them, as he did Jeremiah and Baruch, or making a way for them to escape by a vo∣luntary Exile, and so to reserve themselves for better times, yet) some of all sorts have undergone the ef∣fects of their malice, as we may easily see in those ten

Persecutions against the Primitive Church, in the Per∣secutions raised by the Arians under Constantius and Valens against the Orthodox Christians, and by the Hea∣thens under Julian: and (to forbear the mentioning of the rest) in the Persecutions against the Protestants in those Marian days, and so still. So that it's most true, and universally true, that Saint Paul and Barnabas told the Churches, That through many afflictions we must enter into the Kingdom of Heaven; and that the Apostle told Timothy, That they that will live a godly Life in Christ Jesus, shall suffer Persecution.

Reckon then, not to pass to Heaven any other way, then by taking part in the afflictions of the Church: What were it other then folly, for a man that enters into a ship, to expect exemption from storms, when yet storms shall arise against the ship, in which he is a Passenger? The Prince of our Salvation was made perfect through suffering, says the Apostle; and shall we think to be made perfect in an easier way? The same afflicti∣ons (says Saint Peter) are accomplished in the rest of our Brethren that are in the World; and shall we promise our selves an immunity from them? The Pirats, that invade this ship of the Church, are common Enemies to all in the ship; and shall we be so foolish, as to expect that they should deal more favorably with us, then with the rest? Then Evils fall heavy, when we say with the Fool, I thought not that such Evils would have happened to me, but the expectation of Evils alleviates them. Expect them then; and then, if they come, we shall have cause to say, I thank God, it is no worse then I looked for; and if they come, we shall say, Blessed be God, that hath made my way to Heaven easier then I expected.

And wonder not at it, nor let it be an offence to us, to hear of, or to see great afflictions befalling godly

men, men of whom the World is not worthy. Who wonders to see or hear of a ship setting to Sea, to be subject to storms and tempests? and meeting with such, that the best or the greatest in it to be toss'd up and down, and to be Sea-sick? This is the case here; for the Church is a ship upon the Sea of the World, and the best in the Church is a Passenger in this ship.

And, expecting afflictions, let us provide aforehand to be fore-armed against them, as we are fore-warned of them. The Mariner, setting out to Sea, expecting storms and Pirats, furnishes himself aforehand with those things that may be of use to him against the one and the other, judging it an high point of folly to have them then to seek, when he should use them: What is more useful to us against Afflictions, then the Grace of Patience? Ye had need of Patience, says the Apostle: And so our Saviour speaks, In Patience pos∣sess your Souls. Let it be our wisdom therefore to work our Hearts aforehand to a Resolution to bear Afflictions patiently.

3. The Resemblance between a ship and the Church holds in the means of the safety of a ship, and so of the Church: as Saint Jerom hath it in these words;

God the Father sits in the hinder part of this ship, as the Master and Governor of it, to guide its course; and the Holy Ghost, the Comforter, keeps the Fore-ship.

And moreover, for an Anchor (ne∣cessary also to the safety of a ship) God hath given us that blessed Grace of Hope, even the Hope of Salva∣tion, which (says the Apostle) we have as an Anchor of the Soul, both sure and stedfast; of special use to make us stedfast, to stand impregnable against, and in the

midst of all the storms of Persecution raised up against us in the World.

Oh what Comfort is this to us? What assurance shall it not give us of safety against all the opposition, which Satan and his Imps make against us and the Church. The safety of a ship depends much, under God, upon the care and vigilancy, the skill and cou∣rage of the Master: Behold! the Master and Gover∣nor of this ship of the Church is God, and his blessed Spirit, or God by his Spirit: and who is comparable to him for any of these? Of his care and vigilancy hear what the Psalmist says, He that keeps Israel, shall neither slumber nor sleep: As for his skill and wisdom, the Apostle doubts not to call him the onely wise God: and the Prophet says of him, That he is great in coun∣sel, and mighty in work: and how shall courage be wanting to him, to set himself, and to defend his ship the Church, against all that threaten the ruine of it? It's he (says the Psalmist) which stills the noise of the Sea, the noise of their Waves, and the tumults of the People. And as for Satan, that Arch-Pirat, seeking to take or sink this ship (though he be a Spirit, and therefore of great power against us, who are but flesh and blood, yet) he is nothing to God, who is the cre∣ating Spirit: That which is said of the Behemoth, is no less true of him; He that made him, can make his Sword to approach unto him. Let therefore the power and malice of our Enemies be never so great, and their opposition against us never so fierce, yet we may comfortably rest upon the assurance which our dear Saviour gives us, That the gates of Hell shall not prevail against the Church, much less any power on Earth.

And see the great Mercy of God, That (where∣as the Church in this World is like to a ship on

the Sea, and therefore subject to storms and tem∣pests) he hath given us that blessed Grace of Hope, the Hope of Salvation, whereby we may be kept steady, and not be hurried up and down, and driven upon Rocks and Sands, to our ruine and wrack: And it's not, as other Anchors, cast down on the Earth, to take hold of that, but up∣wards to God, It enters within the Vail, says the Apostle; it fastens upon God and Christ, upon his Power, his Mercy, his Promise and Faithfulness; and therefore it's a stedfast Hope, and a sure An∣chor, which cannot fail us, as not that God, on whom it fastens: Oh be thankful for such graci∣ous provision. Onely now let not this Grace of God be in vain towards us, but keep this Anchor charily, and hold fast the confidence and rejoycing of this Hope unto the end. And if ye finde this Hope fading in you, endeavor to strengthen it, by a fre∣quent Meditation of Gods Power and Mercy, and the Faithfulness of his Promises, and by the Expe∣rience of his Dealings with his Church in former Times: and so shall ye finde it of singular use to uphold you against all the opposition, which Satan and the World shall make against you.

CHAP. XIII. The Church and the Threshing-floor, or Wine-press.

SAint Austin, following the Translation of the Septuagint (as, for the most part, in the New Testament, where any Testimony of the Old Testa∣ment is alledged, that Translation is followed) ren∣ders the Title of the eighth Psalm, For the Wine∣presses upon Gittith: and so he takes knowledg of the Comparison between the Church and the Wine∣presses, or the Threshing-floor; for thus he says:

By the Wine-press, and also by the Threshing-floor, we may un∣derstand the Church: For, whe∣ther in the Threshing-floor, or in the Wine-press, the main bu∣siness is to sever the Fruit from the Coverings, which yet were necessary, that they might be, and that they might grow, and come to ripeness for Harvest and Vintage: From these Covers they are severed, that is, the Grain from the Chaff in the Threshing-floor, and the Wine from the skins and kernels of the Grapes in the Wine-press. So in the Church, this is the main business, That, from the multitude of

worldly men, which is mixt to∣gether with the good (to whom yet, that they might be born, that multitude was necessary) the good might be severed, by spiri∣tual Love, by the Labors of the Ministers of God. But the mean∣ing is, That the good should be separated from the bad, not in place, but in affection, although (in regard of bodily presence) they converse to∣gether in the Church: but there shall be another Time, in which the good Grain shall be set apart from the Chaff into the Garners, and the Wine from the Dregs into the Cellars.

And here are many Things to be observed.

I. That the Church hath a mixture in it of good and bad, of Elect and Reprobate, as in the Thresh∣ing-floor the Wheat and Chaff are together, and the Wine and Dregs in the Wine-press: the Church Militant in this World never was without such mixture.

II. That this mixture of the good and bad is necessary and useful to the good, namely, says the Father, That the godly may be born, and brought into the World: for thus it oft pleases God, That from wicked Parents have sprung godly Children, as from Korah, the Ring-leader in that Faction a∣gainst Moses and Aaron, did issue Sons, that were (if not Penners of some of the Psalms, yet at least) imployed in the singing of them: From wick∣ed Ahaz a godly Hezekiah; from idolatrous Amon a tender-hearted Josiah; and from Jeroboam, that

made Israel to sin, did issue a Son, in whom was found some good towards the Lord God of Israel, who alone there∣fore, of all the House of Jeroboam, was buried, and mourn∣ed for.

But further also this mixture of good and bad in the Church is expedient:

1. To let the godly see the Mercy of God to themselves, doing them good by his sacred Ordinan∣ces, while the wicked live so unprofitably under them.

2. To aggravate the sins of the wicked, and to heighten their judgment, while (living under the same means of Grace, by which the godly are en∣abled to bring forth the fruits of Righteousness to the Glory of God) they either use them not, or abuse them, abounding in all wickedness to Gods dishonor.

III. That living in the Church with the wicked, we must separate our selves from them in affection and practise, not running with them to the same ex∣cess of riot, not delighting in sin, as they do, but to be as contrary to them, as possibly we can, in our Conversation: according to the advice of the Apo∣stle, Have no fellowship with the unfruitful Works of Darkness, but rather reprove them. They trade in wickedness, it's for us to endeavor to be holy in all manner of Conversation. And no less must we be con∣trary to them in our affection: They love sin, we must hate it, as David advises us; Ye that love the Lord, hate the thing that is evil: They joy in their sins, we must say, as David, I will be sorry for my sins: They delight in the sins of others, we must be affected as David, who could say of himself, My eyes gush down with rivers of tears, because men keep not thy Law.

And, being thus contrary to them,

IV. There is no need that we should make a local se∣paration from the wicked, nor forsake the communi∣on of the Church, because we see some wicked men in it: the sins of the wicked shall hurt themselves, not us, separating our selves from their sins. So saies the Wiseman, His own iniquities shall take the wicked him∣self, not others, that estrange themselves from them.

V. Yet there shall come a time, when there shall be a full and perfect separation between the good and the bad: the godly, the sheep, set on Christs right hand, and the wicked, the Goats, on his left hand: These, the wicked, shall go into everlasting punishment, but the righteous into life eternal. There shall then be a congregation of righte∣ous men, and no wicked men among them: wait with patience till the time comes, in which God will bring it so to pass, but expect not such a bodily separation here in the time of this life, least our expectation be: frustrated. It is enough for us, that it shall once be: the husbandman waits for the harvest; and let us wait till the end of this world, then shall the harvest be, and let us not quarrel at the Church, nor, as male-contents, depart from the fellowship of the Church, because this separation is not made just when we would have it: Let it suffice us, that Christ hath taught us, that it shall not be until the harvest in the end of the world, and therefore let us be so wise, as not to look for it sooner. Let it be enough for us, that God, whose decrees are, as the Lawes of the Medes and Persians, unalterable, hath appointed this se∣paration to be made, and the Agents, by whom it is to be made, the Reapers, the Angels, and the time, when it shall be made, the Harvest in the end of the world: and therefore let us not fail to expect it in the

season of it; and let this expectation comfort us against the present mixture that is in the Church, and against the inconveniencies, which seem to attend it. Consider, what hath been said, and the Lord give you under∣standing in all things.

Thus I have by the help of God, fulfilled the task, which I undertook of Parallels in three Books. In the first ye have seen the Parallels between the Lord Jesus Christ and the foresignifying Types of him, both Persons and things. In the second, ye have seen the agreement between Christ and those other re∣semblances, by which he is set forth either in the old or new Testament. In the third, the agreement be∣tween the Church and the Types, by which it was fore∣signified, and other resemblances, by which its set forth in Scriptures. The issue of all is, that we all learn to carry our selves in a due manner, to God, to our dear Saviour, to the Church, and to our bre∣thren, the members of the Church, according to the particulars exprest severally in these three Books.

And now to God alone, Father, Son and Holy Ghost, Three in One, and One in Three, be ascribed all Honour and Glory, Dominion and Might, for ever and ever, Amen.

FINIS.

Notes

• Matth. 19
• 1. Arca fit ex ligno Gopher, vel, secundum LXX. ex lignis quadratis: Et Ecclesia de Sanctis construitur ad omne opus bonum semper paratis: quadratum enim, quocunque verteris, firmiter stat.
• Arca de lignis imputribili∣bus compingitur, & Ecclesia de omnibus in bono suo perseveran∣tibus componitur. To. 2. epist. l. 9. In dict. 4. ep. 40. ad Isi∣cium, epist. Hierosol.

  2. Bitumine glutinantur ar∣cae ligna intrinsecus & extrin∣secus, ut in compage unitatis, significetur tolerantia charita∣tis, ne solvatur vinculum pa∣cis. To. 6. cont. Faust. Manich. l. 11. c. 14.

  3. Aditus arcae fit à latere: & nemo intrat in Ecclesiam, nisi per sacramentum remissio∣nis peccatorum, & hoc à latere Christi aperte manavit. Ibid. cap. 16.
• Cuncta animalium genera, in arca clauduntur, sic omnes Gen∣tes Ecclesia continet. Ib. c. 14.
• Gen. 10.5
• Rom. 3.29, 30
• Acts 10.10, 11 12
• Munda & immunda ibi e∣rant animalia, sicut in Ecclesiae sacramentis boni & mali ver∣santur. Ibid.
• Matth. 13
• 2 Tim. 2
• Amos 3.2
• Ezek. 22 Hosea 4.1, 2 Jer. 5.1, &c.
• Praeter arcam, omnis caro, quam terra sustentabat, diluvio consumpta est; & praeter Ec∣clesiae societatem, aqua baptismi, quamvis eadem sit, non ad sa∣lutem valet, sed potius ad in∣teritum. Ibid. c. 17.

  Sicut arca Noe, naufragante mundo, cunctos, quos suscepit, incolumes servabat; ita Eccle∣sia, conflagrante seculo, omnes, quos amplectitur, representabit illaesos. To. 3. Conc. ad popul. Conc. 11.
• Diluvii tempore humanum genus extra arcam moritur, ad vitam autem in arca servatur: sic infideles quosque extra Ec∣clesiam peccati sui unda perimit; fideles autem suos in fide & cha∣ritate Ecclesiae unitas, quasi arcae compago, custodit. To. 2. epist. l. 8. Indict. 4. ep. 40.
• Cessante diluvio, arca in monte requievit: sic hujus vitae corruptione cessante, cum malo∣rum operum fluctus transierint, in coelesti patria, in excelso re∣quiescet Ecclesia monte. Ibid.
• Exod. 1.12
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Epist. ad Diognet.
• Stetere torti torquentibus fortiores. Inter Epist. Cypriani Epist.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Non aberrarit quis, si dicat, Eccle∣siam arca ista esse praestanti∣orem. Arca enim & excipiebat animalia bruta, & conserva∣bat: Ecclesia autem semel sus∣cepta animalia immutat: e. g. ingressus illo est milvus, & e∣gressus est milvus; introit lu∣pus, exiit lupus: hucne ingres∣sus est milvus? egreditur co∣lumba: Introiit lupus? exiit ovis: non quidem immutata natura, sed explosa malitia. To. 4. de poenit. Hom. 3.
• Matth. 25.32
• Verse 31
• Mat. 13.30
• Verse 39 30
• Heb. 10.25
• Non propter malos boni de∣serendi, sed propter bonos mali tolerandi sunt. Tom. 2. Epist. 48.
• Nonnullos toleramus malos, quos corrigere aut punire non possumus, nec propter paleam relinquimus aream Domini, nec propter pisces malos rum∣pimus retia Domini; nec pro∣pter hoedos, in fine segregan∣dos, deserimus gregem Domini; nec propter vasa, in contume∣liam facta migramus de domo Domini. Ibid.
• Ʋbicunque cum bonis mali fuerint, bonis non obsunt, sicut non obest palea frumento. To. 7. part. 1. contr. epist. Parmen. l. 2. c. 2.
• Ʋbi erant Moyses & Aaron, ibi erant Sacrilegi murmuran∣tes: ubi erat Caiphas, ibi Si∣meon & Zacharias: ubi Isaias, Jeremias, Ezechiel & Daniel, ibi sacerdotes & populi mali: ubi Saul ibi David; sed sarci∣nam suam quisque portabat. Ibid. c. 6.
• Gal. 6.5
• 1 Cor. 11.2••
• Quisquis ab Ecclesia Ca∣tholica fuerit separatus, quan∣tumlibet laudabiliter vivere se existimet, hoc solo scelere, quod â Christi unitate disjun∣ctus est, non habebit vitam, sed ira Dei manet super eum. To. 2. epist. 152.
• Eia cives Hierusalem, qui intra retia estis, & boni pisces estis, tolerate malos, retia no∣lite rumpere. Cum illis eritis in mari, non cum illis eritis in vasis. To. 8. In Psal. 65.
• In Exod. 26. Exod. 26.1
• Vers. 1.
• Vers. 1.
• Vers. 3.
• Eph. 4.3 Eph. 2.21
• Vers. 6, 11
• Eph. 2.22
• Vers. 7.
• Vers. 14.
• Isa. 4.5, 6.
• Isa. 25.4
• Psal. 27.5
• In Exod. 26.
• 1. Sicut tabernacula trans∣feruntur de loco in locum, ita Ecclesia in his terris non habet certas & stabiles sedes, sed sub∣inde cogitur eas mutare, quia vita piorum est perpetua pere∣grinatio.
• 2. Tabernacula non sunt mu∣nita vallo aut aggere ullo, quia ad mutationes subitas fi∣guntur & refiguntur, ita Ec∣clesia foris non habet praesidia humana; sed tamen, ut sub tu∣guriolis defenduntur ut cunque corpora nostra adversus solis ae∣stum & injurias tempestatum, ita sub alis Dei expansis, tan∣quam sub clypeo aliquo tutissi∣mo Ecclesia secura est ab ig∣nitis Diaboli telis, quamvis vicinam habeat omni ex parte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oves meas, ait Dominus, nemo rapiet è manu mea. Joan. 10.28. portae infe∣rorum non praevalebunt adver∣sus eam. Matth. 16.18.
• 3. Tabernaculi partes, per veli interpositionem distinctae, non fuerunt duo contigua domi∣cilia, sed unum opus continu∣um, ut intellegeremus, Eccle∣siam Judaeorum & Christia∣norum in unum aedificium spirituale aptari, & populum utrumque in unam Ecclesiam coalescere, ipso Christo facto angulari lapide. Velum tamen quoddam interpositum erat, quod illius temporis ratio postu∣labat, ut vetus illa Ecclesia, multis legalibus ceremoniis, tanquam maceria aliqua in∣terposita, à gentibus distin∣gueretur. At vero postquam affulsit Sol justitiae Christus, umbratilibus ceremoniis dissi∣patis, scissum fuit velum, Luc. 23.45. & interstitium ma∣ceriae dirutum, Eph. 2.14.
• Eph. 4.3
• 1 Cor. 1.10
• Matth. 12.
• Frangimur, Si collidimur.
• 2 Cor. 13.11
• Psal. 3.5, 6
• Psal. 23.
• Rom. 16.
• In Heb. 9.
• Rev. 1.20
• Petita est haec similitudo ex candelabro Tabernaculi. In loc.
• Matth. 5.15
• 1 Tim. 3.15 Exercit. divin. Exer. 9. Way to the true Church, p. 80
• Curs. theol. part. 2. col. 324
• Phil. 2.15
• 2 Tim. 4.2
• John 21.15 16, 17
• Gen. 18.19
• Verse 17
• Jude v. 20
• Docendo, disces.
• Prov. 11.25
• Scire, ut scias, turpis est cu∣riositas: scire, ut sciaris, tur∣pis est vanitas: scire, ut sci∣entiam vendas, turpis est quae∣stus: scire, ut aedifices, charitas est. In Cant. ser.
• 1 Tim. 4.16
• Mat. 23.3, 4
• 1 Cor. 9.27
• Mat. 5.16 Eph. 5.8
• Exod. 19.5, 6
• Psal. 105.13, 14
• Isai. 43.4
• 1 Pet. 2.8
• Mal. 3.17
• 1 Pet. 1.18
• Acts 20, 28
• Lam. 4.2
• Heb. 11.38
• Jam. 2.5, 6
• Psa. 119.63
• Psa. 16.2
• Gal. 6.10
• Psalm 15.1
• Verse 4
• Rom. 1.7
• 1 Cor. 1.2
• Eph. 1.1 Phil. 1.1
• Col. 1 2
• 1 Tim. 3.15
• Psalm 93.5
• Eph. 5.25, 25
• Membra vera, & membra vi∣va.
• Psalm 32.1
• 2 Chro. 6.36 James 3.2
• 1 John 1.8
• 1 Pet. 1.15
• Exod. 25.37
• In loc.
• Rev. 4.5
• Zach. 4.12
• Exod. 25.38
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quae in Ruth facta sunt, nostri figura erant. In N. Test. To. 1. In Matth. hom. 3.
• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Haec alienigena erat, & in extremam delapsa pauperiem. Videns autem eam Boaz, nec ob ipsius paupertatem despexit, nec ob impietatem gentis exhor∣ruit: Sic et Christus Ecclesiā su∣scipiens & alienigenam, & mul∣ta laborantem egestate bonorum, suo consortio copulavit.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut haec alienigena, nisi prius deseruisset parentes, domum, gentem, pa∣triam & cognatos, nunquam tali nobilitata fuisset connubio; ita & Ecclesia non ante ama∣bilis efficitur sponso, quam pri∣orem conversationem relin∣quet. Psal. 45, 10.11. Ibid.
• Psal. 45.10, 11
• Rom. 11.20
• Est. 2.
• Ezek. 16.2, 3, &c. to Vers. 12
• Luk. 1.46, 47, 48.
• Vers. 52, 53
• Psal. 117.1, 2
• 1 Cor. 2.2
• 1 Cor. 1.23
• Gal. 6 13 Vers. 14.
• Luk. 14.26
• Eph. 4.4 Vers. 12. Vers. 16.
• 1 Cor. 12.12
• Eph. 4.4.
• Cant. 6.9 Ecclesiā unam.
• Rom. 12.6
• 1 Cor. 7.7
• 1 Cor. 12.4 Vers. 5. Vers. 6 Vers. 8, 9, 10, 11.
• Vers. 17.18
• Vers. 27.28, 29.
• Natura nil fa∣cit frustra.
• Vers. 21.22
• Act 12. Rom. 15.30.31. Eph 6 19 1 Thess. 5.25 2 Thess. 3.1, 2
• 1 Cor. 12.26
• Rom. 12.1••
• Neh. 1.3, 4
• 2.2•• 3
• Psalm 137.1, 2, 3
• Verse 5, 6
• Acts 7.58, 59 and 8. 2 Acts 12.5
• Acts 11.18
• G••l. 1.22, 23
• Eph. 4 3, 4
• 1 Gen 1.10
• Gen. 45.24
• Gen. 13.8
• 2 Cor. 13.11
• Isai. 9.6 Heb. 7.1
• Eph. 6.15 Col. 3.15
• Insuperabiles, si inseparabi∣les.
• 2 Chron. 20
• Divide & im∣pera.
• Rom. 14.19
• Rom. 16.17
• 2 Cor. 13.1••
• 1 Thess. 5.14
• Heb. 10.24
• Psal. 122.6
• 1 Cor. 12.7
• Mat. 25.28, 30
• Verse 23
• 1 Cor. 12.21 22
• 1 Cor. 12.15, 16, 17
• Verse 11
• Verse 18
• Verse 7
• 1 Cor. 12.26
• Rom. 12.5
• Amos 6.4, 5, 6
• Verse 7
• Matth. 5.14
• Civitas est Ecclesia Sancto∣rum.
• Cives omnes fideles:

  Turres ejus Prophetae: sicut enim de turribus jacula contra omnes hostes jactantur, sic de li∣bris propheticis, contra vanas Gentilium fabulas, & contra insanas haeriticorum disputatio∣nes, salutaria veritatis propo∣nuntur exempla.

  Portae ejus sunt Apostoli, quia per illos totus populus in∣trat ad fidem.

  Muri ejus sunt doctores, de quibus dicit propheta, Isa. 60.10. filii alienigenarum aedificabunt muros tuos: quia ex Gentibus vocati, facti sunt sacerdotes, & Ecclesiae guber∣natores. Sicut muri enim, om∣nem Gentilium & haereticorum impetum ipsi suscipiunt, qui tanquam arietibus quibusdam, sic assiduis persecutionibus, fe∣riunt clerum, i. e. murum Ec∣clesiae.

  Haec ergo civitas posita est su∣per montem: i. e. Apostoli, prophetae, caeterique doctores & fideles aedificati in Christo. Mons enim Christus est: de quo propheta dicit, Dan. 2.35 implevit universam terram. Chrysost. Comment. in N. Test. To. 2. hom. 10.
• Act. 10.34.
• Psal. 32.1
• Joh. 5.29
• Dan. 12.2
• Dan. 2.35
• Rom. 2.24
• Phil 1.27
• Matth. 5.16
• Cant. 5.2
• Cant. 6 9
• Ecclesia columba est, quia innocens est, quia gemens est. In Cant. ser. 62.
• Matth. 10.16
• Gen. 3.1
• Psal. 15.1 Vers. 3.
• Isa. 38.14.
• Psal. 38.18 Vers. 6.
• Psal. 6.6.
• Matth. 26. ult.
• Psal. 119.136, 158. Jer. 13.17
• Psal. 137.1, 2
• Jer. 9.1
• Luk. 19.41, 43
• Isa. 22.12, 13
• Luk. 6.25
• Matth. 5.4
• Psal. 126.4
• Cant. 1.15
• Columbarum oculi sunt casti & pudici, qui non ad novos con∣conquirendos amores huc illuc non vagantur: qualis castitas est Ecclesiae, dum uno Deo con∣tenta, suos oculos ad idola non adjicit, vel alios commen∣titios cultus. In Cant. 1.15
• —nes turba Deorum Talis, ut est hodie —
• Psal. 50.15 4.10
• Isai. 1.21
• Psalm 31.23 Phil. 4.4 Isai. 26.4 Deut.
• Col. 3.5 Eph. 5.5
• Hosea 4.15
• 1 John 2.25
• Matth. 10.28
• Prov. 3.5 Exod. 15.11
• Deut. 33.20
• Prov. 23.26
• 2 Sam. 19.29 30
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Merito mons est Ecclesia, quod sit firma & stabilis, nec possit conquassari. Sicut enim non potest mons labefactari, ita nec Dei Ecclesia. To. 3. in Psa. 9.
• Mat. 16.18
• Job 9.4
• Matth. 16.18
• Mat. 7.24
• Verse 25
• Psalm 137.7
• and 83.4
• 2 Chro. 32.7, 8
• Eph. 2.13
• Verse 19
• Psalm 145.18
• Eph. 2.18
• Isai. 1.15
• Jer. 14.12
• 1 Cor. 2.9 Matth. 20 James 1.12 Heb. 10.23
• 1 Cor. 6.9
• Rev. 21.27
• 1 Tim. 3.15 Heb. 3.6
• 1 Pet. 4.17
• Serm. of the Churches Visitation.
• 2 Tim. 2.20
• Psalm 1.5 Heb. 12
• Gal. 6.5 Rom. 14.12
• 1 Cor. 11.29
• 1 John 2.12, 13, 14
• Serm. of the Churches Visitation.
• 1 Tim 5.8
• Mat. 6.26, 28, 29, 30
• Psalm 34.10 24.1
• 1 King. 17.12 14.15 2 King. 4, 1.7
• 6.25
• 7.16
• Exod. 17.6 1 King. 17.6
• Gen. 22.8
• Psal. 125.2
• Isa. 51.12, 13.
• Heb. 3 4
• Opus ad extra indivisum.
• Matth. 16.18
• 1 Cor 3.9
• Gal. 1.1 Eph. 4.11
• Eph. 4.12
• 1 Cor. 3.10
• 1 Cor. 3.9
• Luk. 10.16 1 Thess. 4.8
• 2 Cor. 4.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honos & onus.
• 1 Cor. 3.11.
• In aedificio lapis lapidem por∣tat, quia lapis super lapidem ponitur, &, qui portat alium, portatur ab altero. Sic in sancta Ecclesia unusquisque & portat alium, & portatur ab alio. Super Ezech. l. 2. hom. 13.
• Gal. 6.2
• G l. 6.1
• Jude 22.
• Rom. 15.1
• Matth. 7.12
• Gal. 6.2
• 1 Cor. 13.4, 7
• Eph. 3.22 Psal. 132.13, 14.
• Deut. 33.12
• Psal. 37 3
• 1 Cor. 3.17
• 2 Thess. 1.6.
• Josh. 7.26
• Psal. 10.14
• Heb 4.13.
• Ezek. 25.12, 13.
• Jer. 4.14.
• 1 Sam. 2.2
• Exod. 15.11.
• Si ego qualiscunque fragilis homo, me venturum ad do∣mum vestram, promitterem sine dubio eam mundares: Deus ad cor tuum venire vult, & piger es, ei domum mundare? De Temp. ser. 175.
• De agro tuo extirpas radi∣cem spinarum, & de corde non extirpas radicem mala∣rum cupiditatum? purgas agrum tuum, unde capiat fructum venter tuus, & non purgas cor tuum, ubi habitet Deus tuus? De Temp. ser. 205.
• 1 Tim. 3.4.
• Esth. 1.22
• 2 Sam. 15.25 26
• Cant. 4.8 and 1.4
• Matth. 8.9
• Prov. 8.16
• Psal. 104.1, 2
• Isai. 66.1
• Psalm 68.20
• 1 Pet. 5.8
• 2.11
• Gen. 21
• Cant. 6.10
• Alii dicunt, Lunam suum non habere lumen proprium, sed a Sole illustrari: Et sic Luna in∣telligitur Ecclesia, quod suum lumen non habeat, sed a Christo illustretur, qui in scriptura Sol appellatur. In Psal. 11.
• Ʋt Luna non propria, sed, ut quidam dicebat, luce lucet alie∣na; quandoquidem, a Solis ra∣diis accensa, totam inde suam lucem accepit; ita Ecclesia lu∣cet, non suo, sed Christi ful∣gore, & summis ejus dotibus & beneficiis illustrata. De legit, ministr. vocat. pag. 39.
• Of the Cerem. Law, Exerc. 22
• 1 Cor. 4.7
• 1 Cor. 1.5, 7
• Verse 11 12
• 1 Cor. 11.18
• Verse 21
• 1 Cor. 15.12
• Rev. 2.4
• Verse 14
• 15
• 20
• Rev. 3.1
• Verse 15
• 2 Chro. 6.36
• James 3.2
• 1 John 1.8
• Verse 10
• Job 1.8
• 10.7
• 7.20
• 2 Sam 12.13 Psalm 38.4 40.12
• Dan 9.5
• Eph. 5.27
• Gal. 6.1
• Matth. 7.12
• Quod tibi fieri non vis, alteri ne feceris.
• Rev. 3.19
• 1 Cor. 11.32
• Isai. 58.1
• Jer. 1.17
• Matth. 13.43.
• Matth. 17.
• Luk. 2.29 Phil. 1.23
• Deut. 32.49, 50.
• Quemadmodum non semper Luna pleno orbe lumen suum nobis ostentat, sed aliquando ita decrescit, ut nobis illa non amplius superesse videatur, nec tamen unquam propterea radiis solis destituitur, quamvis hu∣manis sensibus secus appareat: ita Ecclesia non semper plenum fulgorem emittit, sed aliquan∣do ita obscuratur, ut nostris oculis non pateat, & nihil••minus certum est, eam semper esse, semperque a suo sole, id est, a Christo illustrari. De legit. ministr. vocat. p. 39.
• An tu te posse putes nobis persuadere, eum esse Ecclesiae statum, ut obscurari nequeat, ut nil perfidia, nil hostes, nil Antichristus valeat? Delere hi quidem Ecclesiam nunquam possunt; in angustias com∣pingere, & compellere in late∣bras possunt. Ecclesiam Au∣gustinus lunae similem esse dixit, quae nunc tota lucet, solis in∣censa radiis, nunc luminis ma∣gna parte privatur, nunc lu∣men omnino nullum ostendit. Ita Ecclesia interdum lumine clarissimo illustratur, interdum obscurior apparet, interdum vix apparet quidem. Ad Campian. ra••. 3.
• Si Ecclesiae illius tanta va∣stitas esse potuit, ut ex omni illo piorum numero nullus omni∣no reliquus esse videretur (etsi reliqui erant re permulti) mi∣rum esse non potest, in regno Antichristi, qui omnes Acha∣bos & Jezabelas immanitate superat, ita fuisse direptam Ecclesiam, ut mira esset fide∣lium solitudo. Nec tamen in ista Ecclesiae vastatione efficere potuit Antichristus, quin mul∣tae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sancto∣rum remanserint, qui genua nunquam bestiae flexerint, nec signum ejus inuri permiserint. Ibid.
• Quindecim seculis, non op∣pidum, non villam, non domum reperire possumus imbutum do∣ctrina nostra. rat. 3.
• Id falsissimum est, Campiane. Temporibus enim Apostoli∣cis, omnes Ecclesiae, omnes, urbes, omnia oppida, familiae omnes eandem fidem & re∣ligionem coluerunt, quam nos profitemur. Ibid.
• Gal. 4.16
• Est illa Hierusalem coelestis, quae sursum est, Ecclesia, id est, credentes per totum orbem, qui idem evangelium, ean∣dem fidem in Christum, eun∣dem Spiritum Sanctum, & eadem Sacramenta habent. Ideo sursum non intellige de Ecclesia triumphante in coelis, sed de militante in terris. In loc.
• Mater Ecclesia mater est Patris tui, matrisque tuae, haec nos ex Christo concepit, haec martyrum sanguine parturi∣vit, haec in sempiternam lucem peperit, haec fidei lacte nutri∣vit & nutrit. Ep. 38. ad Lae∣tum.
• Ea docet, fovet, gestat in utero, gremio & ulnis, fingit & perficit nos ad formam Chri∣sti, donec crescamus in virum perfectum, &c. Ibid.
• Psal. 137.1 Neh. 2.
• Gen. 43.34
• Gen. 45.22
• Qui non habet Ecclesiam ma∣trem, non habet Deum Patrem. De unit. Eccl. s.
• Matth. 4.19
• Navis diversissimi generis & gentis vectore suscepto, subjecta est omnibus & ventorum flatibus & ma∣ris motibus. Atque ita illa, scil. Ecclesia, & seculi & im∣mundorum. Spirituum vexa∣tur incursibus. Comment. in Matth. col. 496.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Jon. 1.
• Acts 27
• Jer. 36.26
• Acts 14.22
• 2 Tim. 3.12
• Heb. 2.10
• 1 Pet. 5.9
• Non putaram.
• Heb. 11.38
• Praemonitus, praemunitus.
• Heb. 10.38 Luke 21.19
• In puppe Pater residet guber∣nator, proram Paracletus servat Spiritus. To. 1. lib. de Salo∣mone.
• Heb. 6.19
• Psalm 121
• 1 Tim. 1.17
• Jer. 32.19
• Psalm 65.7
• Job 40.18
• Matth. 16.1
• Heb. 6.19
• Heb. 3.6
• Pro terculari∣bus super Git∣tith.
• Torcularia possumus accipere Ecclesiam sicut aream: Sive enim in area, sive in torculari, nil aliud agitur, nisi ut fructus ab integumentis purgentur; quae necessaria erant, & ut nasceren∣tur, & ut crescerent, & ut ad maturitatem messis vel vinde∣miae pervenirent. Hi•• integu∣mentis, i. e. palcis in area fru∣menta, & vinaciis in torculari∣bus vina exuuntur: Sicut in Ecclesia a multitudine seculari∣um hominum, quae simul cum bo∣nis congregatur, quibus, ut nas∣cerentur, necessaria erat illa mul∣titudo, id agitur, ut spiritali amore, per operationem ministro∣rum Dei, separentur. Agitur autem, ut non loco, sed affectu, separentur boni a malis, quam∣vis simul in Ecclesiis, quantum attinet ad corporalem praesenti∣am, conversentur: aliud autem erit tempus, quo vel frumenta in horrea, vel vina in cellas segre∣gentur. In Psal. 8.
• Numb. 16
• Psalm 42. tit.
• 1 King. 14.13
• Eph. 5.11
• 1 Pet. 1.15
• Psalm 97.10 38.18
• 119.136
• Prov. 5.22
• Matth. 25.33
• vers 46. Psal. 1.5
• Matth. 13.
• 2 Tim. 2.