7. Queſt. What is the bond whereby this vnion is made: namely whereby Chriſt and the Saints are made one? to §. 77. Of the matter of our regeneration, Chriſt.

7. Queſt. What is the bond whereby this vnion is made: namely whereby Chriſt and the Saints are made one?

Anſw. There is a double bond, one on Chriſts part, euen the ſpirit of Chriſt (for hereby know we that we dwell in him, and he in vs, becauſe he hath giuen vs of his ſpirit) another on the

Saints part, euen faith (for Chriſt dwelleth in our hearts by faith) The ſpirit is conueyed into vs when we are dead in ſinnes, wholly fleſh, but being in vs, it breedeth this bleſſed inſtrument of faith whereby we lay hold on Chriſt, and grow into him as the ſcience into the ſtocke. Thus Chriſt laying hold on vs by his ſpirit, and we on him by faith, we come to be incorporated into him, and made one body, as the ſcience and ſtocke one tree.

8. Queſt. To what end hath Chriſt thus truly and neerely vnited vs vnto himſelfe?

Anſw. Not for any benefit vnto himſelfe: but meerely for the honour and good of the Church. By this vnion the honour of Chriſt is communicated to the Church, as the honour of an husband to his wife, and of an head to the body. Great alſo is the benefit which the Church reapeth thereby: for by this meanes is Chriſt made more fit to doe good to the Church, as an head to the body, and the Church is made more capable of receiuing good from Chriſt, as a body from the head, being knit to it by the ſoule, and by veines, ſinewes, nerues, arteries, and other like ligaments.

Thus hauing as plainly as I can by queſtions and anſwers laid open this great myſterie, I will further note out ſome of thoſe excellent priuiledges which by vertue thereof appertaine to the Saints, and alſo ſome of the principall duties which in regard thereof the Saints are bound vnto.

§. 71. Of the priuiledges appertaining to the Saints euen in this life by reaſon of their vnion with Chriſt.

The priuiledges of the Saints which ariſe from their vnion with Chriſt reſpect this life, the time of death, and the life to come.

In this life theſe,

1. A moſt glorious condition, which is to be a part of Chriſt, a member of his body. All the glory of Adam in Paradiſe, or of the Angels in heauen is not comparable to this. In this reſpect the Saints are ſaid to be crowned with glory and honour, and to haue all things put vnder their feet. Compare Pſal. 8. 4, 5. &c. with Heb. 2. 6, 7. &c. and ye ſhall finde the Apoſtle apply that to Chriſt, which the Prophet ſpake indefinitly of man.

Now thoſe two places cannot be better reconciled, then by this vnion of Chriſt and Saints: for ſeeing both make one body, which is Chriſt, that which is ſpoken of the body may be applied to the head, and that which is ſpoken of the head may be applied to the body: for the ſame honour appertaineth to both. In which reſpect the Church is more honourable then Heauen, Angels, and euery other creature.

2. The attendance of good Angels, who are ſent forth to miniſter

for them who ſhall be heires of ſaluation, becauſe thoſe heires are of the body of Chriſt, who is their Lord. Theſe are thoſe horſes, and charets of fire which were round about Eliſha: which are alſo round about euery of Gods Saints in all their diſtreſſes, though we ſee them no more then the ſeruant of the man of God ſaw them, till the Lord opened his eies. That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies, and to beare him in their hands leſt

he daſh his foot againſt a ſtone, hath relation to this body which is Chriſt.

3. An honour to make Chriſt himſelfe perfect: for as the ſeuerall members make a naturall body perfect, ſo the ſeuerall Saints, this bodie which is Chriſt. In this reſpect the Church is ſaid to be the fulneſſe of him that filleth all in all. Chriſt filleth all things, and yet the Church maketh him full: which is to be vnderſtood of that voluntary condition whereunto Chriſt ſubiected himſelfe, to be the head of a body: ſo as without the parts of the body he is imperfect, as a naturall body is maimed and imperfect if it want but the leaſt member thereof. How can we now thinke but that he will preſerue and keepe ſafe all his Saints? Will he reſtore to vs all the parts of our naturall body at the generall reſurrection, and will he loſe any of the parts of his owne myſticall bodie?

4. A kinde of poſſeſſion of heauen while we are on earth: for that which the head hath a poſſeſſion of, the body and ſeuerall members haue alſo a poſſeſſion of. In this reſpect it is ſaid, he hath raiſed vs vp together, and made vs ſit together in

heauenly places. And, he that beleeueth on him hath euerlaſting

life: is paſſed from death vnto life. And, he that hath the Sonne,

hath life. This is ſomewhat more then hope: and ſerueth exceedingly

to ſtrengthen our hope, and giue vs aſſurance of that heauenly inheritance.

They know not the power of God, nor the vertue of this vnion, who denie that the Saints haue aſſurance of ſaluation. For (to follow this metaphor a little) ſuppoſe a man were caſt into a riuer, and his head able to lift and keepe it ſelfe aboue water, would we not ſay, that man is ſafe enough, he is aboue water. This is the caſe of this myſticall body: it being caſt into the ſea of this world, Chriſt the head thereof hath lift, and keepes himſelfe aloft euen in heauen. Is there now any feare, any poſſibility of the drowning of this body, or of any member thereof? If any ſhould be drowned, then either Chriſt muſt be drowned, or elſe that member pulled from Chriſt; both which are impoſſible. Thus then by vertue of this vnion we ſee how on Chriſts ſafety, ours dependeth: if he be ſafe, ſo are we: if we periſh, ſo muſt he.

In this reſpect yee may be ſecure O fleſh and bloud: yee haue

got heauen in Chriſt: they who denie heauen to you, may alſo denie Chriſt to be in heauen.

Learne here how to conceiue of the reſurrection, aſcenſion and ſafety of Chriſt, euen as of the reſurrection, aſcenſion and ſafety of an head, in and with whom his body and all his members are raiſed, exalted, and preſerued.

5. A moſt happy kinde of regiment vnder which the Saints are: euen ſuch an one as the members of an head are vnder. An head ruleth the body not as a cruell lord and tyrant, rigorouſly, in humanely, baſely, and ſlauiſhly, but meekely, gently, with great compaſſion, and fellow-feeling. Euen ſo doth Chriſt, his Church, binding vp that which is broken, healing that which is maimed, directing that which wandreth, and quickning that which is dull; which priuiledge is ſo much the greater becauſe it is proper to the Church. Though he haue a golden ſcepter of grace and fauour to hold out to his Church (as Ahaſh-veroſh held out his to Eſther) yet he hath alſo a rod of iron to breake the men of this world, and to daſh them

in peeces like a potters veſſell. Though he be gone to prepare a place for his Saints, that where he is they may be alſo, yet will

he make his enemies his footſtoole.

6. An aſſurance of ſufficient ſupply of all needfull things which the Saints want, and of ſafe protection from all things hurtfull. For by reaſon of this vnion, Chriſt our head hath a ſenſe of our want and of our ſmart. On this ground he ſaid to them which fed and viſited his members, Ye fed me, ye viſited me: and againe, to Saul that perſecuted his members, Saul, Saul, why perſecuteſt thou me?

Obiect. How is it then, that the Saints want many things, and oft ſuffer much ſmart, and hurt?

Anſw. Chriſt in his wiſdome ſeeth it behouefull that they ſhould want, and feele ſmart (and that we are to be perſwaded of) or elſe he would not ſuffer them to want or feele that which they doe. Wherefore in all need, in euery diſtreſſe and danger, let vs lift vp our head to this our head.

7. A right to all that Adam loſt. For Chriſt is the heire of all, (the

earth is the Lords, and the fulneſſe thereof) yea as mediator and head of the Church is he heire of all: his body therfore hath a right to all. On this ground the Apoſtle ſaith, All things are

yours. So as the Saints & only the Saints can with good conſcience vſe the things of this world. They who are not of this bodie (what right and title ſoeuer they haue before men) are but vſurpers of the things they enioy and vſe. They are like to bankrupts, who being not worth one peny, deceitfully borrow of others, and therewith keepe a great table, decke and furniſh their houſes very ſumptuouſly, put themſelues, wiues and children, into braue apparell, are frolicke and riotous: what is like to be the end of ſuch?

8. A right to more then Adam euer had: namely, to Chriſt himſelfe, and to all that appertaineth vnto him: as to the puritie of his nature, to the perfection of his obedience, the merit of his bloud, the power of his death, the vertue of his reſurrection, the efficacie of his aſcenſion, all is ours: euen as the vnderſtanding, wit, iudgement, ſight, hearing, and all that is in the head, is the bodies: if the Church it ſelfe were of it ſelfe as pure in nature, as perfect in righteouſneſſe, as powerfull ouer death, and deuill, and graue, and hell, as able to riſe from death, and to aſcend into heauen, as Chriſt, it could receiue no greater benefit thereby, then it doth by them in the perſon of

Chriſt: ſo truly and properly is Chriſt himſelfe, and all things appertaining to him, the Churches. What can more be ſaid? what can more be deſired? O bleſſed vnion! bleſſed are they that haue a part therein!

Queſt. How is it then that the Church is ſo baſely and miſerably reſpected in the world?

Anſw. The world knoweth vs not, becauſe it knoweth not Chriſt. It knoweth not Chriſt the head of this body: it knoweth not the body which is Chriſt. Let not vs who know both head and body, the neere vnion which is betwixt them, and the priuiledges which follow thereupon, be danted, neither with the ſcoffes or ſcornes of the world, nor with our owne outward weakneſſes, wants, and calamities. What would he that hath Chriſt, haue more?

§. 72. Of the priuiledge of our vnion with Chriſt in the time of death.

The priuiledge which the Saints receiue by their vnion with Chriſt in the time of death (euen all that time that paſſeth from the departure of the Saints out of this world vnto the generall Reſurrection) is admirable: for when body and ſoule are ſeuered one from another, neither ſoule nor body are ſeparated from Chriſt, but both remaine vnited to him: euen as, when Chriſts body and ſoule were by death ſeuered one from another, neither his ſoule, nor his body were ſeparated from the Deitie, but both remained vnited thereunto. This inuiolable bond that holdeth the Saints, (yea, euen their very bodies as well as their ſoules) vnited to Chriſt in death, is the benefit of a ſpirituall vnion. If our vnion with Chriſt were corporeall, it could not be ſo.

Ob. Is it poſſible that the body which is dead ſhould remaine vnited to Chriſt, when as it receiueth no vertue from him?

Anſw. 1. If a member of a naturall body may doe ſo, why not a member of the myſticall bodie? That a member of a naturall body may doe ſo, is euident by thoſe who haue an hand, arme, foot, leg, or any other member taken, with a dead palſie: they are ſometimes ſo taken, as thoſe parts receiue no manner of ſenſe, or any vigor, or life from head or heart at all: and yet remaine true members of that body.

2. The very dead bodies conſumed with wormes or otherwiſe, doe receiue a great preſent benefit from their vnion with Chriſt: for by vertue thereof there is a ſubſtance preſerued, and they are kept from deſtruction: there is nothing deſtroied in the Saints by death, but that which if it were not deſtroied, would make them moſt miſerable, namely ſinne: that is vtterly, totally, finally deſtroied in them, and all the concomitances thereof, which are all manner of infirmities: but the rotting of the body, is but as the rotting of corne in the earth, that it may ariſe a more glorious bodie. The metaphor of ſleepe, attributed to the Saints when they die, ſheweth that their bodies are not vtterly deſtroied.

Obiect. The bodies of all men, euen of thoſe that are not of this vnion, are preſerued from vtter deſtruction. This therefore is no benefit of our vnion with Chriſt.

Anſw. Though in the generall thing it ſelfe, which is a preſeruation of the ſubſtance of the body, the ſame thing befalleth the Saints and the wicked: yet the meanes whereby both are preſerued, and the end why they are preſerued is farre different.

1. The Saints are preſerued by a ſecret influence proceeding from Chriſt, as an head: in which reſpect they are ſaid to ſleepe in Ieſus, and to be dead in Chriſt. But the wicked are reſerued by an Almightie power of Chriſt, as a terrible Lord and ſeuere Iudge.

2. The bodies of the Saints are preſerued to enioy eternall glory together with their ſoules: but the bodies of the wicked are reſerued to be tormented in hell.

In regard of theſe differēces, the graue is as a bed to the Saints, for them quietly to ſleepe therein free from all diſturbance till the day of reſurrection: but it is a priſon to the wicked to hold them faſt againſt the great Day of Aſſiſe, that at Doomes day they may be brought to appeare at the barre of Gods iudgement ſeat, and there receiue the ſentence of condemnation.

§. 73. Of the priuiledge of our vnion with Chriſt after death.

The priuiledge which the Saints by vertue of their vnion with Chriſt receiue after death, farre ſurpaſſeth all before. It may be drawne to two heads.

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1. Their Reſurrection.

• 2. Their glory in heauen.

That which was before ſaid of the difference betwixt the preſeruation of the bodies of the Saints and wicked in death, may be applied to the difference of their Reſurrection.

Reſurrection ſimply in it ſelfe is not the priuiledge of the Saints, but Reſurrection of life: to the wicked appertaineth the Reſurrection of condemnation. The benefit of Reſurrection ariſeth from the glory which followeth therupon in heauen. That glory hath the Apoſtle excellently ſet forth before verſ. 27.

§. 74. Of the duties which are required of the Saints by vertue of their union with Chriſt.

The myſterie of our vnion with Chriſt, as it is a matter of great comfort, and incouragement (which ariſeth from the forenamed priuiledges) ſo alſo is it a matter of direction and inſtigation vnto vs for the performing of ſundry duties, whereof they who deſire aſſurance of the forenamed priuiledges, and comfort by them, muſt be carefull and conſcionable. Some of the moſt principall of thoſe duties are theſe.

1. Confidence in Chriſt. Chriſt being our head, ſo mighty, ſo wiſe, ſo tender, euery way ſo ſufficient an head as he is, we ſhould highly diſhonour him, if we ſhould not wholly and only repoſe our ſelues vpon him for euery good thing, and againſt euery euill.

2. Subiection anſwerable to his manner of gouerning vs. The world is ſubiect to Chriſt perforce, as he is an abſolute and Almighty Lord: but he gouerning vs as an head, we muſt be ſubiect vnto him as members, willingly, and readily. What member will riſe vp, and rebell againſt the head? yea, what member is not as ready to obey, as the head to command?

3. A cleanſing of our ſelues from all filthineſſe of fleſh and ſpirit. Shall we defile the members of Chriſt? The ſinnes of the Saints are in this reſpect the more hainous becauſe that body, euen Chriſt, whereof they are members, is defiled thereby. Wherefore in regard of Chriſt the head, of other Saints their fellow members, and of themſelues, muſt all that profeſſe themſelues to be of this bodie be watchfull ouer themſelues, and cleanſe themſelues from all filthineſſe. Otherwiſe

they giue iuſt occaſion to thinke that they are no members of this bodie. If a Lions foot, or Beares paw were held out, and ſaid to be the member of a man, would any beleeue it? Can we then thinke that worldlings, drunkards, profane, riotous, vncleane perſons, and ſuch like limbs of the Deuill, are members of Chriſt?

4. A conformitie vnto the image of Chriſt in true holineſſe and righteouſneſſe. It is not therefore ſufficient for the members of Chriſt to abſtaine from polluting themſelues, for they are created in Chriſt Ieſus vnto good works. He that abideth in

me (ſaith Chriſt) and I in him, the ſame bringeth forth much fruit.

5. Heauenly affections. If ye be riſen with Chriſt, ſeeke thoſe things which are aboue, where Chriſt ſitteth on the right hand of

God. Set your affections on things aboue, and not on things on the earth. Where our head is, there alſo ought our heart to be. Earthly affections come not from that head which is in heauen: nor from that Spirit which proceedeth from him. They

who are after the ſpirit minde the things of the ſpirit.

6. Courage againſt death: ſeeing that in death we are Chriſts, what cauſe haue we to feare death? Be not afraid of

them that kill the body, and after that, haue no more that they can doe. The ancient worthies would not accept deliuerance, that

they might obtaine a better reſurrection.

Hitherto of the vnion it ſelfe. The meanes of effecting it, remaine to be handled.

§ 75. Of their regeneration who are members of Chriſt.

EPHES. 5. 30. —Of his fleſh, and of his bones.

This clauſe declareth the meanes whereby we come to be members of Chriſt, namely by receiuing a new being from Chriſt, which is to be, not of the fleſh, and of the bones of Adam, but of the fleſh and of the bones of Chriſt, which being ſpiritually taken, as hath beene expounded before, ſheweth that

They who are true members of Chriſt body, are truly regenerate.

If any be in Chriſt he is a new creature: theſe words are ſo laid downe by the Apoſtle, as they ſerue both for a demonſtration, and an exhortation (he is, or let him be a new creature)

neither is expreſſed, but either, or both may be vnderſtood. As many of you as have been baptized into Chriſt (that is, made members of this body) haue put on Chriſt, (that is, haue beene borne againe) the firſt branch noteth out our incorporation into Chriſt, the latter our regeneration.

This ſecond man, and laſt Adam Chriſt Ieſus is a quickning

ſpirit: he diffuſeth life and grace into all his members: if his ſpirit be in vs, it will quicken our mortall bodies. If the head of our naturall bodies conueigh ſenſe into all our members: if the root of a tree diffuſe ſap into all the branches: ſhall not Chriſt much more giue life to all his members?

This then is a matter of triall, whereby we may proue whether indeed we are of this body or no, and ſo haue a true right to the forenamed priuiledges. Many boaſt of this honour that they are members of Chriſts body, and yet are not of his fleſh and of his bones: they haue no other being, then what they receiued from their parents. Theſe vaine profeſſors are like woodden legs, or armes on a man, which may be couered ouer with hoſe and ſleeues for a time, but ſhall not be raiſed at the reſurrection with the other parts of the mans body: ſo neither ſhall thoſe profeſſors be raiſed to glory with Chriſt, though they may be couered ouer with the hoſe and ſleeues of profeſſion, and thereby ſeeme to be members.

§. 76. Of the author of our regeneration Chriſt.

This relatiue particle (HIS) twice repeated (of HIS fleſh,

and of HIS bones) ſheweth that

Regeneration is of Chriſt.

The Sonne quickneth whom he will.

Object. This worke is attributed in Scripture to the Father, to the Spirit, to the word, and to the Miniſters of the word.

Anſw. Chriſt may very well ſtand with all theſe. The three perſons in Trinitie are all one: One in nature and eſſence: One in will and conſent: One in vertue and power: what the one doth the other doth alſo. Yet becauſe there is a difference in their manner of working, this worke (as other workes) is diſtinctly attributed to each of them.

The Father is (as I may ſo ſpeake) the beginner of this

worke. His will it was that his Sonne ſhould be the head of a bodie, and that there ſhould members be made fit for that head, and haue a new being (of his owne will begat he vs) for this end he ſent his Sonne into the world to be made fleſh. The Sonne put in execution the will of his Father: he tooke fleſh vpon him, that we might be of his fleſh. Thus ſaith Chriſt of himſelfe, I came downe from heauen to doe the will of him that

ſent me; And this is the Fathers will which hath ſent me, that of all which he hath giuen me I ſhould loſe nothing, but ſhould raiſe it vp againe at the laſt day. The Spirit applieth vnto vs the vertue and efficacie of the fleſh of Chriſt, and ſo finiſherh this bleſſed worke. It is the Spirit that quickneth: the fleſh profiteth nothing, namely, of it ſelfe without the Spirit.

Thus we ſee that the applying of this worke of regeneration vnto Chriſt, excludeth not the worke of the Father, or of the Holy Ghoſt therein, but excludeth the worke of man: ſo as it is not of our ſelues, nor of our parents, nor of any other man: for we are borne not of bloud, nor of the will of the fleſh, nor of the will of man, but of God: in which reſpect our new birth is ſaid to be from aboue.

Obiect. How is it then attributed to the word, and to the miniſterie of man?

Anſw. As vnto inſtruments which the Lord is pleaſed to vſe: Of the word it is ſaid, God hath begotten vs with the word: of himſelfe a Miniſter thus ſaith the Apoſtle, In Chriſt Ieſus I haue begotten you: ſo as God and Chriſt are ioyned with theſe inſtruments, or elſe they are no whit powerfull and effectuall for ſo great a worke: for neither is he that planteth any

thing, nor he that watreth: but God that giueth the increaſe.

The worke of regeneration is a new creation, a diuine worke, aboue humane ſtraine. It muſt therefore be wrought by the Lord, or it cannot be wrought at all.

This is to be noted both of thoſe that haue not yet aſſurance of this bleſſed worke wrought in them: and alſo of thoſe who haue aſſurance thereof.

The former may here learne whither to haue recourſe for it: namely, to him who came downe from heauen for that purpoſe, and who ſaith, Him that commeth vnto me I will in no wiſe

caſt out. In all the meanes that we vſe, let vs looke vp vnto him, and ſeeke a bleſſing of him.

The latter muſt with the tenth leper returne backe vnto Chriſt, and glorifie God. Whatſoeuer the meanes were, or whoſoeuer the Miniſter was, the praiſe and glorie of all muſt be giuen to him.

§. 77. Of the matter of our regeneration, Chriſt.

The prepoſition (OF) twice ſet downe (OF his fleſh, and OF his bones) being a proper note of the materiall cauſe, ſheweth that

Chriſt is not only the author, but the matter alſo of our new birth. The new ſpirituall being which the Saints haue, commeth out of him. From him all the bodie hauing nouriſhment increaſeth with the increaſe of God. In this reſpect we are ſaid to be bleſſed with all ſpirituall bleſſings in Chriſt. The metaphor of a vine, which Chriſt taketh vnto himſelfe, proueth alſo as much: ſo doe theſe phraſes, My fleſh is meat indeed, my bloud is drinke indeed.

This Chriſt commeth to be by his incarnation. God in himſelfe is as a bottomleſſe and a cloſed fountaine: from him immediately we can receiue nothing. But Chriſt made fleſh is a fountaine opened:

In him all fulneſſe dwelleth.

And of him haue all we receiued, euen grace for grace.

Behold here the benefit of Chriſts incarnation: by his taking part of our mortall fleſh, are we made partakers of his ſpirituall fleſh, namely, of that ſpirituall life and grace which commeth from him, who was made fleſh, to conuey the ſame into vs. To ſtrengthen our faith the more firmly herein, the Lord hath inſtituted the holy Communion of his bodie and bloud. With what conſcience, reuerence, and confidence, ought this bleſſed Sacrament to be celebrated?

By this Doctrine we may further learne how to ſeeke euery thing at Gods hands which we deſire to obtaine, and how to offer that ſacrifice of praiſe vnto God, which wee would haue to be accepted; namely in and through Ieſus Chriſt, by whom only we haue all that communion which we haue with God. Well therefore doth the Church conclude all her formes of

Prayers and Praiſes with this, or ſuch a like clauſe, through Ieſus Chriſt our Lord.