§. 67. Of contentment in that which is ſufficient. to 6. Queſt. What kinde of vnion is this ſpirituall vnion?

§. 67. Of contentment in that which is ſufficient.

As the Apoſtle by naming theſe two (nouriſh, cheriſh) ſheweth that both of them are needfull, ſo by naming them only, and no more but them, he ſheweth that they two are ſufficient: whence we learne, that

Hauing food and raiment, we muſt be therewith content.

The Apoſtle in theſe very words laieth downe this doctrine in another place. The praier of Agur, and the tenour of the fourth Petition proue as much.

Queſt. Is a man then ſtrictly bound to care for no more then food to nouriſh, and apparell to cheriſh him?

Anſw. So this nouriſhing and cheriſhing be extended to that eſtate wherein God hath ſet vs, to the charge which God hath giuen vs, and to the calling which he hath appointed unto vs, we ought to care for no more.

Let vs therefore take heed of that exceſſe which ariſeth from the corruption of nature, and content our ſelues with that competency which nature requireth.

§. 68. Of Chriſts forbearing to hate the Church.

EPHES. 6. 29. Euen as the Lord the Church.

THis confirmation of the patterne of a mans ſelfe by a like patterne of the Lord, hath relation to both the parts of the manifeſtation of a mans loue to himſelfe: both to the negatiue, and ſo it ſheweth, that

The Lord hateth not his Church. And to the affirmatiue, and ſo it ſheweth, that

The Lord nouriſheth and cheriſheth his Church. That difference which is made betwixt Eſau a type of the world (Eſau haue I hated) and Iaakob a type of the Church (Iaakob haue I loued) ſheweth that the Lord is farre from hating his Church. The world, not the Church, is the obiect of Gods hatred.

Obiect.

The Church her ſelfe, and the enemies thereof oft conceiue by Chriſts dealing with her, that he hateth her.

Anſw. It is the fleſh abiding in them that are of the Church which maketh them ſo to conceiue, not the ſpirit: and in the enemies of the Church the fleſh altogether reigneth. But the things of God, and his minde and affection, nor can, nor may be iudged by carnall eies, eies of fleſh. The Spirit of God accounteth ſuch things euidences of Gods Ioue, which fleſh iudgeth to be tokens of hatred; namely, corrections.

It is not, becauſe there is no matter of hatred in the Church, that Chriſt hateth it not: for by nature all are of one and the ſame curſed ſtocke, children of wrath: and after our ſanctification is begun, the fleſh abiding in vs, we daily giue much

occaſion of hatred if Chriſt ſhould take that aduantage againſt vs which he might: but it is that neere vnion which Chriſt hath made betwixt himſelfe and the Church that keepeth him from hating her: he hath made her his Spouſe, and he will not hate his Spouſe: all the occaſion of hatred that ſhe giueth, he will either wipe away or couer.

Admirable is the comfort which euery true member of the Catholike Church may reape from hence: for ſo long as the wrath and hatred of the Lord is turned from vs, nothing can make vs miſerable: we may in this reſpect reioyce not only in proſperitie, but alſo in all manner of affliction. No calamitie can moue Chriſt to hate his Church, but rather the more to pittie it, as we doe our bodies. Nay, though by ſinne he be prouoked, and ſee it needfull to correct his Church, yet in loue, not in hatred, in mercy, not in wrath will he correct it.

What now if all the world have vs? Seeing Chriſt hateth vs not, we need not feare nor care. The ſubiect which is ſure of his Kings fauour, little regardeth the hatred of others. This therefore is to be thought of, both to comfort vs vnder the croſſe, and to encourage vs againſt the hatred of the world. That none may peruert this comfortable doctrine, let me adde two caueats.

1. That men deceiue not themſelues with a naked name, thinking themſelues to be of the Church, when they are only in it, ſuch may Chriſt hate.

2. That being of the Church they waxe not inſolent, and too much prouoke Chriſt to anger: for though he hate not ſuch, yet in wiſdome he may ſo ſeuerely correct them as if he hated them: and make them repent their folly and inſolencie againe and againe.

§. 69. Of Chriſts nouriſhing and cheriſhing his Church.

2. That The Lord nouriſheth and cheriſheth his Church, is euident by his continuall prouidence ouer her in all ages. When firſt he created man, he prouided before hand all things needfull to nouriſh and cheriſh him. When he was moued to deſtroy the earth and all liuing things thereon, he had care of his Church, and prouided an Arke to keepe her out of the waters, and ſtored vp in the Arke all things needfull for

her. When he purpoſed to bring a famine on the world, he ſent a man before hand to lay vp prouiſion for his Church. When his Church was in a barren and drie wilderneſſe, he gaue them bread from heauen, water out of the rocke, and kept their raiment from waxing old, and their feet from ſwelling. After this he brought his Church into a land flowing with milke and honie: and ſo long as it remained faithfull he preſerued it in that pleaſant and plentifull land. Thus he dealt with the Church in her non-age: and thus alſo hath he dealt with her in her riper age vnder the Goſpell, as experience of all ages may witneſſe. Neither hath he only nouriſhed and cheriſhed her with temporall bleſſings, but alſo with all needfull ſpirituall bleſſings: his word and Sacraments, his Spirit and the graces thereof hath he in all ages giuen her for that purpoſe: yea with his owne fleſh and bloud hath he fed her, and with his owne righteouſneſſe hath he clothed her.

Learne we of whom we receiue all needfull things, both ſpirituall and temporall, for ſoule and bodie, that accordingly we may giue him the praiſe of all. And let vs not be like the vngratefull Iſraelites who regarded not the meanes of ſpirituall nouriſhment, and aſcribed the meanes of their temporall nouriſhing and cheriſhing to their Idols. In this reſpect the Prophet maketh them worſe then the oxe, and the aſſe, two of the moſt bruitiſh beaſts that be. Oh take we heed that the like be not vpbraided to vs. The Lord hath not ſparingly, but moſt liberally and bountifully nouriſhed and cheriſhed vs in this land, and that both with temporall and ſpirituall bleſſings, ſo as he may iuſtly ſay, what could haue beene done

more in my vineyard, that I haue not done in it?

Learne we alſo to depend on Chriſt for all things that we want: we need not feare penurie: though we haue not that plentie which we could wiſh, yet we ſhall haue ſufficiencie. Chriſt will not ſuffer his Church to famiſh for want of food, nor ſtarue for want of cloathing, whether temporall for body, or ſpirituall for ſoule. He that can and will performe it hath ſaid, I will neuer leaue thee nor forſake thee. Lazarus was not forſaken; witneſſe the Angels that caried his ſoule into Abrahams boſome. If any of Chriſts Church doe periſh for want

of outward meanes, it is becauſe Chriſt by that meanes will aduance them to that place where they ſhall ſtand in need of nothing: ſo as he doth not forſake them.

§. 70. Of the vnion betwixt Chriſt and the Saints.

EPHES. 5. 30. For we are members of his body, of his fleſh, and of his bones.

THe reaſon of the forenamed loue of Chriſt, and fruits thereof to his Church, is here laid downe, as both the cauſall particle (FOR) and the inference of this verſe vpon the former doe ſhew. This reaſon is that neere vnion which is betwixt Chriſt and his Church, ſet forth by a metaphor of the members of our bodie. Whereby he implieth, that though there were no other reaſon to moue an husband to loue his wife then the neere vnion which is betwixt them (they being one bodie, one fleſh, one ſelfe) that were enough, for thereby only is Chriſt moued to loue his Church.

The myſterie of our ſpirituall vnion with Chriſt is here laid downe, and that as fully, and diſtinctly (though very ſuccinctly) as in any place of Scripture. I will endeuour to open it as plainly as I can.

We are] The Apoſtle here changeth both perſon and number: for before he ſpake of the Church as of another in the third perſon, and of one in the ſingular number: but here he ſpeaketh of the ſame in the firſt perſon including himſelfe, and in the plurall number, including all others like himſelfe (elect of God, and Saints by calling) whereby he giueth vs to vnderſtand what he meaneth by the Church, namely the companie of Saints, to which, though he were a Preacher of the Goſpell, an extraordinarie Preacher, an Apoſtle, he aſſociateth and ioyneth himſelfe: noting thereby that he was made partaker of the ſame grace, and ſaued by the ſame meanes that others were. Well might he in this priuiledge not thinke much to ranke himſelfe, becauſe it is the higheſt degree of honour that can be

to be a member of the bodie of Chriſt: much more then to be a Preacher, a Prophet, an Apoſtle, or of any other eminent calling.

The metaphor here vſed (members of his body) ſetteth forth the neere vnion which is betwixt Chriſt and the Saints. Many other metaphors are vſed in Scripture for the ſame purpoſe, as foundation and edifice,

vine and branches,

husband and wife, with the like, which are all of them very fit, but none more proper and pertinent to the point then this of a body, the Head and members thereof. What neerer vnion can there be then betwixt the head and members of the ſame body?

If the Apoſtle had here ſtaid, we might haue thought that he had here meant no other thing then he meant before, where he ſtiled Chriſt an head, and the Church a body: but in that he addeth (Of his fleſh and of his bones) he declareth yet a further myſterie.

In the generall there is a difference betwixt this phraſe ( OF his body) and theſe (OF his fleſh; and OF his bones) the former is a note of the genetiue caſe, the two latter are a praepoſition: for diſtinction ſake the two latter might haue beene tranſlated, out of his fleſh, out of his bones, or from his fleſh, from his bones (for ſo a like phraſe is tranſlated before, From whom) but ſeeing theſe particles out of, or from are ambiguous, the former tranſlation may ſtand as the beſt, ſo as a difference be made in the ſenſe though there be none in the words.

The former (members of his body) declareth the vnion it ſelfe.

The latter (of his fleſh and of his bones) declareth the meanes of making that vnion. This latter hath relation to that which Adam ſaid of Eue, This is now bone of my bones, and fleſh of my fleſh, (Gen. 2. 23.) which is manifeſt by the next verſe which the Apoſtle taketh out of the ſame place. It implieth then, that as Eue was made a woman out of Adams fleſh and bones, ſo the Church is made a Church out of Chriſts fleſh and bones.

1. Queſt. Was the very ſubſtance of the Saints, their fleſh and bones taken out of Chriſt, as the ſubſtance of Eue was taken out of Adam?

Anſw. Not ſo, if the words be literally taken. For ſo may Chriſt rather be ſaid to be of our fleſh, and of our bones, becauſe he tooke our nature, and that from a daughter of Adam: in

which reſpect he is ſaid to be of the ſeed of Dauid, and of the Iewes, as concerning the fleſh. Beſides, the Apoſtle expreſly ſaith (verſ. 32.) that This is a great myſterie. The myſterie therefore muſt be ſearched out. For this end Chriſt muſt be conſidered as another Adam (and ſo the holy Ghoſt ſtileth him The laſt Adam, The ſecond man) that is, a ſtocke, a root that giueth a being to branches ſprouting out of him.

2. Queſt. What being is that which we receiue from Chriſt?

Anſw. Not our naturall being (that we haue of the parents of our fleſh) but a ſupernaturall, and ſpirituall being, which the Scripture termeth a new birth,

a new man,

a new creature. This ſpirituall being is not in regard of the ſubſtance of our ſoule, or bodie, or of any of the powers or parts, faculties or members of them (for all theſe we haue by lineall deſcent from Adam, and all theſe haue all ſorts of men, as well they who are not of the Church, as they who are of it) but in regard of the integritie, goodneſſe, and diuine qualities which are in them euen that holineſſe and righteouſneſſe wherewith the Church is endued and adorned. As we are naturall men we are of Adam, as we are ſpirituall men we are of Chriſt.

3. Queſt. Why is mention made of fleſh and bones in this ſpirituall being?

Anſw. 1. In alluſion to the creation of Eue, that by comparing this with that, this might be the better conceiued.

2. In regard of the Lords Supper, where the fleſh of Chriſt is myſtically ſet before vs to be ſpirituall food vnto vs. That as before (verſ. 26.) he ſhewed the myſterie of one Sacrament, Baptiſme; here he might ſhew the myſterie of the other Sacrament, The Lords Supper.

3. In relation to Chriſts humane nature, by vertue whereof we come to be vnited vnto Chriſt. For the diuine nature of Chriſt is infinite, incomprehenſible, incommunicable, and there is no manner of proportion betwixt it and vs, ſo as we could not be vnited to it immediately. But Chriſt by taking his humane nature into the vnitie of his diuine nature, made himſelfe one with vs, and vs one with him: ſo as by his partaking of our mortalitie, we are made partakers of his immortalitie.

4. Queſt. Are we then vnited only to his humane nature?

Anſw. No: we are vnited to his perſon, God-Man. For as the diuine nature, in and by it ſelfe, is incommunicable; ſo the humane nature ſingly conſidered, in and by it ſelfe, is vnprofitable. The Deitie is the fountaine of all life and grace: the fleſh quickneth not: but that ſpirituall life which originally and primarily floweth from the Deitie, as from a fountaine, is by the humanitie of Chriſt, as by a conduit-pipe, conueyed into vs.

5. Queſt. How can we who are on earth, be vnited to his humane nature, which is contained in the higheſt heauen?

Anſw. This vnion being ſupernaturall and ſpirituall, there needeth no locall preſence for the making of it. That eternall Spirit which is in Chriſt is conueyed into euerie of the Saints (as the ſoule of a man is into euerie member and part of his bodie) by vertue whereof they are all made one with Chriſt, and with one another: by one Spirit we are all baptized into one bodie, which bodie is Chriſt.

This is to be noted againſt theſe two errours. The firſt is this, We are vnited firſt to the diuine nature of Chriſt which is euerie where, and by vertue thereof to his humane nature.

Anſw. 1. The Deitie (as we ſhewed) is immediately incommunicable: ſo as this cannot be.

2. Our vnion with Chriſt is ſpirituall, not phyſicall or naturall, ſo as this locall preſence needeth not.

The ſecond errour is this,

The humane nature of Chriſt hath all the diuine properties in it, ſo as it is euerie where preſent, and by reaſon thereof we are vnited vnto Chriſt.

Anſw. This alſo is impoſſible and needleſſe. The properties of a true bodie cannot poſſibly admit the incommunicable properties of the Deitie: that implieth direct contradiction, which is, that finite ſhould be infinite. Needleſſe alſo this is, becauſe the vnion we ſpeake of, is (as we ſaid) ſpirituall.

6. Queſt. What kinde of vnion is this ſpirituall vnion?

Anſw. A true, reall vnion of our perſons (bodies and ſoules) with the perſon of Chriſt (God and man.) For as the holy Ghoſt did vnite in the virgins wombe the diuine and humane

natures of Chriſt, and made them one perſon, by reaſon wherof Chriſt is of our fleſh & of our bones: ſo the ſpirit vniteth that perſon of Chriſt with our perſons, by reaſon whereof we are of his fleſh, and of his bones. A great difference there is betwixt the kindes of theſe vnions: for the vnion of Chriſts two natures is hypoſtaticall and eſſentiall, they make one perſon: but the vnion of Chriſts perſon, and ours, is ſpirituall and myſticall: they make one myſticall body: yet is there no difference in the reality and truth of theſe vnions: our vnion with Chriſt is neuer a whit the leſſe reall and true becauſe it is myſticall and ſpirituall: they who haue the ſame ſpirit ar[gap] as truly one, as thoſe parts which haue the ſame ſoule. The effects which proceed from this vnion doe ſhew the truth thereof: for that ſpirit which ſanctified Chriſt in his mothers wombe ſanctifieth vs alſo, that which quickned him quickneth vs, that which raiſed him from death, raiſeth vs, that which exalted him exalteth vs. The many reſemblances which the Scripture vſeth to ſet forth this vnion, doe ſhew the truth thereof: but moſt liuely is it ſet forth by that reſemblance which Chriſt maketh betwixt it and his vnion with his Father. I pray (ſaith he of all his Saints) That they may all

be one, as thou Father art in me, and I in thee, that they alſo may be one in vs: that they may be one, as we are one. This note of compariſon (as) is not to be taken of the kinde, but of the truth of theſe vnions, our vnion with Chriſt is as true as Chriſts vnion with his Father.

So true is this vnion, as not only Ieſus himſelfe, but all the Saints which are members of this body together with Ieſus the head thereof are called CHRIST, 1 Cor. 12. 12. Gal. 3. 16.

This is to be noted againſt their conceit, who imagine this vnion to be only in imagination and conceit: or elſe only in conſent of ſpirit, heart, and will: or at the moſt, in participation of ſpirituall graces.