1.68-69

Section 1.68. Of Christ's Forbearing to Hate the Church.

Eph 5:29.—Even as the Lord the church.

This confirmation of the pattern of a man's self by a like pattern of the Lord, has relation to both the parts of the manifestation of a man's love to himself: both to the negative and so it shows, that—

The Lord hates not his church.

And to the affirmative, and so it shows, that—

The Lord nourishes and cherishes his church.

That difference which is made between Esau a type of the world (Esau have I hated [Rom 9:13]) and Jacob a type of the church (Jacob have I loved [Mal 1:2-3]) shows that the Lord is far from hating his church. The world, not the church, is the object of God's hatred.

Objection. The church herself, [Deut 1:27] and the enemies thereof often conceive by Christ's dealing with her, that he hates her. [Deut 9:28]

Answer. It is the flesh abiding in them that are of the church which makes them so to conceive, not the Spirit: and in the enemies of the church the flesh altogether reigns. But the things of God, and his mind and affection, nor can, nor may be judged by carnal eyes, eyes of flesh. The Spirit of God accounts such things evidences of God's love, [Heb 12:6] which flesh judges to be tokens of hatred; namely, corrections.

Reason. It is not, because there is no matter of hatred in the church, that Christ hates it not: for by nature all are of one and the same cursed stock, children of wrath: [Eph 2:3] and after our sanctification is begun, the flesh abiding in us, we daily give much

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occasion of hatred if Christ should take that advantage against us which he might: but it is that near union which Christ has made between himself and the church that keeps him from hating her: he has made her his spouse, and he will not hate his spouse: all the occasion of hatred that she gives, he will either wipe away or cover.

Comfort

Use 1. Admirable is the comfort which every true member of the catholic church may reap from hence: for so long as the wrath and hatred of the Lord is turned from us, nothing can make us miserable: we may in this respect rejoice not only in prosperity, but also in all manner of affliction. No calamity can move Christ to hate his church, but rather the more to pity it, as we do our bodies. Nay, though by sin he be provoked, and see it needful to correct his church, yet in love, not in hatred, in mercy, not in wrath will he correct it.

Encouragement

Use 2. What now if all the world hate us? Seeing Christ hates us not, we need not fear nor care. The subject which is sure of his king's favor, little regards the hatred of others. This therefore is to be thought of, both to comfort us under the cross, and to encourage us against the hatred of the world. That none may pervert this comfortable doctrine, let me add two caveats.

1. That men deceive not themselves with a naked name, thinking themselves to be of the church, when they are only in it, such may Christ hate. [Jer 12:8]

2. That being of the church they wax not insolent, and too much provoke Christ to anger: for though he hate not such, yet in wisdom he may so severely correct them as if he hated them: and make them repent their folly and insolency again and again.

Section 1.69. Of Christ's Nourishing and Cherishing His Church.

2. That the Lord nourishes and cherishes his church, is evident by his continual providence over her in all ages. When first he created man, he provided beforehand all things needful to nourish and cherish him. [Gen 1:28-29] When he was moved to destroy the earth and all living things thereon, he had care of his church, and provided an Ark to keep her out of the waters, and stored up in the Ark all things needful for

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her. [Gen 6:14,27] When he purposed to bring a famine on the world, he sent a man beforehand to lay up provision for his church. [Gen 45:7] When his church was in a barren and dry wilderness, he gave them bread from heaven, [Exod 16:15] water out of the rock, [Exod 17:6] and kept their raiment from waxing old, and their feet from swelling. [Deut 8:4] After this he brought his church into a land flowing with milk and honey: and so long as it remained faithful he preserved it in that pleasant and plentiful land. Thus he dealt with the church in her nonage: and thus also has he dealt with her in her riper age under the gospel, as experience of all ages may witness. Neither has he only nourished and cherished her with temporal blessings, but also with all needful spiritual blessings: his word and sacraments, his Spirit and the graces thereof has he in all ages given her for that purpose: yea with his own flesh and blood has he fed her, [John 6:55] and with his own righteousness has he clothed her. [Isa 61:10]

Ascribe All to Christ

Use 1. Learn we of whom we receive all needful things, both spiritual and temporal, for soul and body, that accordingly we may give him the praise of all. And let us not be like the ungrateful Israelites who regarded not the means of spiritual nourishment, [Ezek 20:11-12] and ascribed the means of their temporal nourishing and cherishing to their idols. [Jer 44:17] In this respect the prophet makes them worse than the ox, and the ass, two of the most brutish beast that be. [Isa 1:3] Oh take we heed that the like be not upbraided to us. The Lord has not sparingly, but most liberally and bountifully nourished and cherished us in this land, and that both with temporal and spiritual blessings, so as he may justly say, what could have been done more in my vineyard, that I have not done in it? [Isa 5:4]

Depend on Christ For All Things

Use 2. Learn we also to depend on Christ for all things that we want: we need not fear penury: though we have not that plenty which we could wish, yet we shall have sufficiency. Christ will not suffer his church to famish for want of food, nor starve for want of clothing, whether temporal for body, or spiritual for soul. He that can and will perform it has said, I will never leave thee nor forsake thee. [Heb 13:5] Lazarus was not forsaken; witness the angels that carried his soul into Abraham's bosom. [Luke 16:22] If any of Christ's church do perish for want

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

1.84-85 the Near Conjunction of Man and Wife Together

Section 1.84. Of the Near Conjunction of Man and Wife Together.

Doctrine 2. The nearest of all other are husband and wife one to another. Every clause in the forenamed law proves as much.

1. Parents must be left for wife: who nearer than parent and child? if man and wife be near than the nearest, then they are the nearest of all.

2. A man is glued to his wife. This metaphor sets forth the nearness of a thing as well as the firmness of it: for things glued together are as one entire thing.

 3. Man and wife are one flesh: many of one are made two, but no two so nearly and truly made one as man and wife.

Reason. As God has limited a propinquity*, and unity of things, so are they to be accounted: but God has thus nearly knit man and wife together, and made them one flesh. Those whom God hath joined together, says Christ of man and wife: [Matt 19:6] in which respect matrimonial conjunction is called the covenant of God: [Prov 2:17] so as this covenant cannot be released by any, no not by the mutual consent of man and wife (Those whom God hath joined together, let no man put asunder) yet may many other covenants made between party and party, be released and disannulled by mutual consent of both parties.

Mutual Transgressions of Man and Wife Most Heinous

Use 1. This shows that the transgressions of man and wife one against another are of all the most heinous, more than of friend, fellow, brother, child, parent or any other. Who would not cry fie upon that child that hates his parent, or fie upon that parent that hates his child? The heathen and savages would not think them worthy of human society. What then may be thought of the man that hates his wife, or the wife that hates her husband? Apply this to all other transgressions: and well note how the Lord is a witness thereof. [Mal 2:14]

Monstrous to Make Debate Between Man and Wife

Use 2. This also shows how monstrous a thing it is to sow any seeds of discord, and stir debate between man and wife. The devil's instruments they are therein, and a diabolical spirit is in them. For Satan most labors to unloose those knots which the Lord knits most firmly. Children of several venters, and several friends of each party, are much faulty herein. Cursed be they all before the Lord. [1 Sam 16:19]

All Duties Between Man and Wife to be Cheerfully Performed

Use 3. This near conjunction between man and wife is a great motive to stir them both up, cheerfully to perform all the duties which God requires of either of them. For thereby they do duty, and show kindness to their own flesh. No man may hide himself from his own flesh [Isa 58:7] at large: that is, no man may neglect any duty of mercy, or justice to his neighbor who is of the same stock that he is: shall then an husband or wife hide themselves from one another who in the nearest respect that possibly can be are one flesh? not because they come from one flesh, but because they come into one flesh.

 Hitherto of the literal sense of this verse.

The mystical follows.

Section 1.85. Of the Matrimonial Conjunction of Christ and the Church.

The forenamed ancient marriage law is here applied mystically to Christ and the church, as is evident by the next verse, where the apostle having reference to this verse says, This is a great mystery. [Eph 5:32] There is then a mystery contained in it. But of what, or of whom is that mystery? The apostle himself makes answer, in these words: I speak concerning Christ and the church.

The mystery in general is this,

Christ and the church are to one another an husband and wife.

The particulars of this mystery are these.

The matrimonial conjunction between Christ and the church is a most preeminent, firm, near conjunction.

First of the general.

The many espousal, and matrimonial titles, which in scripture are given to Christ and the church in mutual relation of one to another, evidently show that they are joined together by the honourable, inseparable and inviolable bond of marriage: He is styled a bridegroom, she a bride: [John 3:29] he well beloved, she love: [Song 1:13,15] he an husband, she a wife: [2 Cor 11:2] he an head, she the body: [Eph 5:23] both one flesh. [Eph 5:31]

The Things Which Make Christ and the Church Fit to be Husband and Wife

2. All things requisite to join man and wife together, do fitly concur between Christ and the church.

1. They are persons fit to be joined. Though Christ be God, yet for this end he became man: [John 17:19] and though the church were impure, yet for this end is she cleansed and sanctified.

 2. They have their parent's consent: for God is the common father of both. [John 20:17] And God has given Christ to the church, [Rom 8:32] and the church to Christ. [John 6:39]

3. They have given their mutual consent each to other. [Song 2:16]

4. He bears an husband-like affection to her, and she is willing to yield a wife-like subjection to him. [Eph 5:23-24]

 5. He has given her many favours and gifts as pledges of his love: [Eph 4:8] and she in testimony of her faithfulness was under the law circumcised, and is under the gospel baptized: and does bind herself with all the sacred bonds and covenants which God to that purpose has sanctified.

6. He has prepared places of habitation for them both together, [John 14:3] and she earnestly desires to be with him. [Rev 22:17,20]

An High Favor to be the Spouse to Christ

Use 1. Behold another evidence of Christ's admirable love to the church, and of the near union between Christ and her. The former was that she was his body. This, that she is his wife: well might the church say as Abigail did, Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord: [1 Sam 25:41] and as the prodigal child, make me as one of thine hired servants: [Luke 15:19] or as the Baptist, I am not worthy to stoop down to unloose thy shoe-latchets. [Mark 1:7] What a favor then is it to be made his spouse, his wife, his Queen. Great was the favor which Ahasuerus showed to Esther when he made her his wife: he was a great Monarch, reigning from India to Ethiopia over 127 provinces: but Esther was a poor orphan and captive: yet was not this favor comparable to Christ's: for there was no such disparity and inequality between Ahasuerus and Esther, as between Christ and the church: neither is Esther's advancement to be compared with the church's: and yet there was some cause in Esther to move Ahasuerus to do what he did, for she was very beautiful, and lovely, and worthy to be loved: but in the church when Christ first cast his love on her, there was no such thing. [see Sections 33-34] No pattern of love can be given any way comparable to this.

Direction—How Christ's Spouse Must Carry Herself

Use 2. Let the church therefore, and all that profess themselves to be of the church, take such notice hereof, as they may endeavor to carry themselves worthy of this honor and advancement: not to wax proud and insolent thereupon, but to despise all vain and worldly toys: to answer love with love, as the church is set forth in Solomon's Song; to be subject to her husband, to reverence and obey him, and to perform all duties appertaining to such a wife: seeking by all good means to maintain the honor of her place. The church is made a pattern of duty to all wives: if she should fail, greater inconvenience would follow from thence, than from Vashti's disobedience. [Esther 1:16, etc.]

Trial—Who are Christ's Spouse

Use 3. This is the rather to be regarded because it is not only a matter of instruction but of trial also, showing both what they which are of the church ought to do, and also what indeed they will do. [see Section 24] Wherefore no profane person that lightly esteems the Lord Jesus, no idolater that casts his love on other husbands, no swearer or blasphemer that dishonors the great Name of Jesus, none that any way are rebellious against him, none that hate, scorn, scoff, or hurt any of his members, can have any comfort in this advancement of the church, because they have no part therein, nor right thereunto.

Consolation—The Privileges of Christ's Spouse

Use 4. But great is that comfort which the true saints may receive therein. For by virtue of this matrimonial bond,

1. Christ is made a yokefellow with his church, and her companion. Under all the burdens which are laid upon her, he puts his shoulder to make it the more easy: yea, the great burdens of God's wrath, the curse of the law, and sin the cause thereof, has he so taken on him, as he has clean freed his church from them, because they would else have crushed her down to hell.

2. Christ is as her champion to answer all challenges sent unto her, as her advocate to plead and answer all the complaints that shall be made against her, as her surety to discharge all her debts: the church being covert-baron under Christ, he is as herself, all in all for her, and to her.

3. All his honours, goods, privileges are hers: she has a right to them, and her part in them, she is a coheir with him, [Rom 8:17] a queen because he a King [Ps 45:9] and all glorious, as was noted. [Eph 5:27]

4. He will assuredly perform all the offices of an husband, as to love her, bear with her, provide for her, with the like. Able he is to do all, for he is omnipotent: willing also he must needs be, because willingly he has taken upon him this place: he has made himself a pattern to other husbands: will he not then do that himself which he requires of others?

 If ever any wife might receive comfort in a match, the church may receive comfort in this match.

The benefit of this match will yet more lively appear by a particular consideration of the three forenamed properties of this matrimonial bond, the preeminency, firmness, and nearness thereof.

*propinquity [prəˈpɪŋkwɪtɪ] n.

1. nearness in place or time

2. nearness in relationship

[from Latin propinquitās closeness, from propinquus near, from prope near by]

1.82-83 Of Two Only to be Joined Together in Marriage

Section 1.82. Of Two Only to be Joined Together in Marriage.

The third point concerning the nearness of man and wife, in these words they two shall be one flesh affords two other doctrines.

1. Marriage can be but between two, one man, and one woman: for it is impossible that more than two should so nearly, and firmly be joined together, as man and wife are. Every word almost in this law proves this doctrine. For it says a man, not men: to a wife, not to wives: to his wife, not to another's wife: two, not more than two: they two, not any two: one flesh, not many fleshes.

Objection. This particle two is not in the law as Moses records it. [Gen 2:24]

Answer. It is there necessarily implied, for at that time there were but two in the world: God then speaking of them, means but two. The same Spirit that guided Moses, guided also the Evangelists, [Matt 19:5] and the apostles: [1 Cor 6:16] so as by their inserting of this particle two it is certain that it was intended by Moses: as the particle only which Christ puts into this text, him only shalt thou serve. [Deut 6:13; Matt 4:10]

Question. Why did God at first make but one man, and one woman?

  Answer. The prophet answers, that he might seek a godly seed. [Mal 2:15]

If therefore there be more than two, it is an adulterous seed which proceeds from thence.

Section 1.83. Of Polygamy and Bigamy.

Can polygamy (the having of many wives) or bigamy (the having of two wives at once) have any good warrant against such an express law? Are not both of them against the first institution of marriage, so as we may say, from the beginning it was not so? [Matt 19:8] Yea also and against other particular laws? [Deut 17:17; Lev 18:18] Lamech one of Cain's cursed stock was the first that we read of to have presumed against that ancient law. [Gen 4:19]

Objection. Afterwards many patriarchs, and other saints took that liberty unto themselves.

Answer. It was their sin, and a great blemish in them. The common error of the time, and their unsatiable desire of increase made them fall into it. Many inconveniences followed thereupon: neither can it be thought but that much mischief must needs follow upon having more wives than one: for whereas God at first made a wife to be as an help unto man, [Gen 2:18] two, or more wives cannot but be a great grief and vexation unto him by reason of that emulation that is between them. [Gen 16:5] Through Hagar's means was Sarah stirred against Abraham, and Abraham grieved at Sarah's words. [Gen 21:11] Though Leah and Rachel were sisters, yet great were their emulations: the like whereof is noted of Peninnah and many others.

Considering the heinousness of this sin, our laws have justly made it felony for a man to have more wives than one, or a woman more husbands.

1.80-81 Of Preferring Husband or Wife Before Parents

Section 1.80. Of Preferring Husband or Wife Before Parents.

The first point shows, that—

Doctrine. A wife, or an husband must be preferred before parents. The examples of Leah and Rachel, [Gen 31:14] yea and of Michal, [1 Sam 19:11] are commendable in this respect.

 Reason 1. The bond of marriage is more ancient, more firm, more near. There was husband and wife before there was parent and child: and there is a time when parents and children may depart one from another, and that while both live: but no time, wherein man and wife may part asunder till death part them. And children though they come from the flesh of their parents, yet are made two (so as of one are two) but husbands and wives though they were two before, yet are made one (so as of two is one).

Parents May Not Keep Their Children Being Married Too Straight

Use. What wrong then do such parents unto their children, as keep them, even after they are married, so strait under subjection, as they cannot freely perform such duty as they ought to their husband, or their wife? This is more than a parent's authority reaches unto. Yet many think that their children owe as much service to them after they are married as before: which is directly against this law.

Nor Keep Them From Husband or Wife

Greater is the wrong, and more sinful is the practice of such as keep their children from their husbands, or from their wives. The match (say they) falls out much worse than we looked for. But this should have been looked to more carefully beforehand. After marriage it is too late to seek such a redress.

Children May Not Prefer Their Parents Before Husband and Wife

On the other side, there be many children who so respect their parents, as they neglect their husband or their wife. Some husbands will bestow what they can on their parents, and keep their wives very bare, suffering them to want necessaries; not caring how they vex and grieve them so they please their parents. Some wives also will privily purloin from their husbands to bestow on their parents.

Others can never tarry out of their parents' houses, but as often as they can, go thither. The ancient Romans, to show how unmeet this was, had a custom to cover the bride's face with a yellow veil, and so soon as she was out of her father's house to turn her about and about, and so to carry her to the house of her husband, that she might not know the way to her father's house again. All those pretenses of love to parents are more preposterous than pious: and natural affection bears more sway in such, than true religion. Their pretence of piety to parents is no just excuse for that injury they do to husband and wife.

Section 1.81. Of the Firmness of the Matrimonial Bond.

The second point concerning the firmness of the marriage knot in these words shall be joined to his wife affords two doctrines.

1. Man and wife must associate themselves together by continual cohabitation: for this end they leave their parent's family, and erect a new family. [see Section 2b.14]

2. Man and wife are joined together by an inviolable bond. It must never be cut asunder till death cut it. Body and soul must be severed one from another before husband and wife. [see Section 2b.2]

Be careful therefore to preserve this indissoluble knot: and so live together, as with comfort you may live together, because you may not part.

1.79 The Ancient Law of Marriage

Section 1.79. Of the Ancient Law of Marriage.

Eph 5:31.—For this cause shall a man leave his father and mother, and shall be joined unto his wife: and they two shall be one flesh.

Inference. The same points which were before laid down, concerning the near union of man and wife, and of Christ and the church, are here further confirmed by the ancient law of marriage: which the apostle does the rather mention, because it follows upon that text, whereunto he alluded in the former verse. For when Moses had alleged these words of Adam concerning Eve, This is bone of my bones, and flesh of my flesh, he adds this law, Therefore shall a man leave his father, [Gen 2:23-24] etc. In this place these words have both a literal and mystical sense. A literal of man and wife. A mystical of Christ and the church. The main thing which the apostle aims at, is to show how nearly man and wife are linked together: that thereby they may the rather be moved to perform those mutual and several duties which they owe each to other. But because he propounded to husbands and wives the examples of Christ and the church, as patterns and motives to them, to do their duty, he applies that which was first spoken of man and wife, unto Christ and his church, to show that there being so fit a resemblance between these two couples, the pattern propounded is the more pertinent to the purpose, and the reason enforced from thence the more forcible. Because the opening of the literal sense will give great light to the mystery, I will first handle this text according to the meaning of the letter.

The first clause for this cause implies a necessary connection with that which went before. The near union of man and wife, as well as of Christ and his church, was before noted. A wife was said to be as the body of a man, [Eph 5:28] yea as himself. Adam called her his flesh and bones. [Gen 2:23] Hereupon both Moses and Paul infer, Therefore, or, For this cause shall a man leave father. Because man and wife are so near by God's institution, they must also be most dear each to other in their mutual affection.

Meaning of the Words

The man (meaning an husband) is here in particular mentioned, because at the first making of this law the woman was brought to him to see how he would like her: and having cast his affection on her, he was to be bound hereby to continue that good liking towards her: as also because of the preeminency which man has above his wife. Yet is not the man only tied hereby, but the wife also: the nature and rule of relation requires as much: if a man must inseparably cleave to his wife, the wife must answerably cleave to her husband.

These words shall leave father and mother are neither generally to be taken of all duties, as if no duty were to be performed to parents by children after they are married: nor simply, as if indeed parents were utterly to be forsaken: but they are meant,

1. Of that daily service which children under their parents' government perform unto them, seeking to please them in all things. When children are married, then their daily attendance must be upon their wives, or husbands, taking care how to please them. [1 Cor 7:33-34]

2. Of erecting a new family: for which end their parents' house must be left, and the husband and wife must dwell each with other.

3. Of the difference to be put between parents, and wife or husband. So as if by any inevitable occasion it should so fall out, that a man must leave his parent, or his wife (as in case both parent and wife were both giving up the Ghost, and in places so far remote, as the husband could not possibly be with both, yet both instantly desired his company) by this law he must leave his parent, and cleave to his wife.

Hereby then the bond of marriage is declared to be the most inviolable bond that can be. For all men know, that the bond between parent and child is a firm and inviolable bond: but the bond between husband and wife is more firm and inviolable.

To set forth the firmness of the marriage bond he adds this emphatical phrase, shall be joined, (or as the word properly, according to the natural notation thereof signifies, shall be glued) to his wife. Things well glued together are as fast, firm, and close as if they were one entire piece. Yea we observe by experience that a table will often times cleave in the whole wood, before it will part asunder where it is glued: so as an husband ought to be as firm to his wife as to himself: and she to him.

Fitly does this agree with that which follows (they two shall be one flesh). Our English cannot well express the Greek in good sense word for word (which is thus, they two shall be into, or in one flesh) the meaning is, They which were two before marriage, by the bond of marriage are brought into one flesh, to be even as one flesh: as nearly united, as the parts of the same body, and the same flesh. This unity is not in regard of carnal copulation (for if they be married they are one flesh, though they never know one another) nor in regard of procreation, because one child comes from them both (for though they never have child, yet are they one flesh) but in regard of God's institution, who has set it down for a law, and as another nature, that man and wife should be so near one to another. Their consent in marriage (by virtue of God's institution) makes them to be one flesh.

Well does our English note the emphasis of the original in this particle They (they two) which shows that the bond of marriage knits only two together: one man, and one woman, and no more.

Sum. This law sets forth the union between man and wife.

Therein three things are noted concerning the state of marriage.

1. The preeminency of it (a man shall leave father and mother).

2. The firmness of it (and be joined to his wife).

3. The nearness of it (they two shall be one flesh).

1.75-78 Regeneration v. Generation

Section 1.75. Of Their Regeneration Who are Members of Christ.

Eph 5:30.—Of his flesh, and of his bones.

This clause declares the means whereby we come to be members of Christ, namely by receiving 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 has been expounded before, [see Section 70] shows that—

They who are true members of Christ's body, are truly regenerate. If any be in Christ he is a new creature: [2 Cor 5:17] these words are so laid down by the apostle, as they serve 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 understood). As many of you as have been baptized into Christ (that is, made members of this body) have put on Christ [Gal 3:27] (that is, have been born again) the first branch notes out our incorporation into Christ, the latter our regeneration.

Reason. This second man, and last Adam Christ Jesus is a quickening spirit: [1 Cor 15:45] he diffuses life and grace into all his members: if his Spirit be in us, it will quicken our mortal bodies. [Rom 8:11] If the head of our natural bodies convey sense into all our members: if the root of a tree diffuse sap into all the branches: shall not Christ much more give life to all his members?

Trial Whether We Be Members of Christ

Use. This then is a matter of trial, whereby we may prove whether indeed we are of this body or no, and so have a true right to the forenamed privileges. Many boast of this honor that they are members of Christ's body, and yet are not of his flesh and of his bones: they have no other being, than what they received from their parents. These vain professors are like wooden legs, or arms on a man, which may be covered over with hose and sleeves for a time, but shall not be raised at the resurrection with the other parts of the man's body: so neither shall those professors be raised to glory with Christ, though they may be covered over with the hose and sleeves of profession, and thereby seem to be members.

Section 1.76. Of the Author of Our Regeneration, Christ.

This relative particle his twice repeated (of His flesh, and of His bones) shows that—

Doctrine. Regeneration is of Christ. The Son quickeneth whom he will. [John 5:21]

The Work of the Three Persons in Our Regeneration

Objection. This work is attributed in scripture to the Father, [1 Pet 1:3] to the Spirit, [John 3:5] to the Word, [James 1:18] and to the ministers of the word. [1 Cor 4:15]

Answer. Christ may very well stand with all these. The three persons in Trinity are all one: one in nature and essence: one in will and consent: one in virtue and power: what the one does the other does also. Yet because there is a difference in their manner of working, this work (as other works) is distinctly attributed to each of them.

The Father is (as I may so speak) the beginner of this work. His will it was that his Son should be the head of a body, and that there should members be made fit for that head, and have a new being (of his own will begat he us [James 1:18]) for this end he sent his Son into the world to be made flesh. The Son put in execution the will of his Father: he took flesh upon him, that we might be of his flesh. Thus says Christ of himself, I came down from heaven to do the will of him that sent me; And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. [John 6:38-39] The Spirit applies unto us the virtue and efficacy of the flesh of Christ, and so finishes this blessed work. It is the Spirit that quickeneth: the flesh profiteth nothing; [John 6:63] namely, of itself without the Spirit.

Thus we see that the applying of this work of regeneration unto Christ, excludes not the work of the Father, or of the holy Ghost therein, but excludes the work of man: so as it is not of ourselves, nor of our parents, nor of any other man: for we are born not of blood, nor of the will of the flesh, nor of the will of man, but of God: [John 1:13] in which respect our new birth is said to be from above. [John 3:3]

How Regeneration is Attributed to the Word, and to Ministers Thereof

Objection. How is it then attributed to the word, and to the ministry of man?

Answer. As unto instruments which the Lord is pleased to use: Of the word it is said, God has begotten us with the word: [James 1:18] of himself a minister thus says the apostle, In Christ Jesus I have begotten you: [1 Cor 4:15] so as God and Christ are joined with these instruments, or else they are no whit powerful and effectual for so great a work: for neither is he that planteth any thing, nor he that watereth: but God that giveth the increase. [1 Cor 3:7]

Reason. The work of regeneration is a new creation, a divine work, above human strain. It must therefore be wrought by the Lord, or it cannot be wrought at all.

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

The former may here learn whither to have recourse for it: namely, to him who came down from heaven for that purpose, and who says, Him that cometh unto me I will in no wise cast out. [John 6:37] In all the means that we use, let us look up unto him, and seek a blessing of him.

The latter must with the tenth leper return back unto Christ, and glorify God. [Luke 17:16] Whatsoever the means were, or whosoever the minister was, the praise and glory of all must be given to him.

Section 1.77. Of the Matter of Our Regeneration, Christ.

The preposition of twice set down (of his flesh, and of his bones) being a proper note of the material cause, shows that—

Christ is not only the author, but the matter also of our new birth. The new spiritual being which the saints have, comes out of him. From him all the body having nourishment increaseth with the increase of God. [Col 2:19] In this respect we are said to be blessed with all spiritual blessings in Christ. [Eph 1:3] The metaphor of a vine, [John 15:5] which Christ takes unto himself, proves also as much: so do these phrases, My flesh is meat indeed, my blood is drink indeed. [John 6:55]

Reason. This Christ comes to be by his incarnation. God in himself is as a bottomless and a closed fountain: from him immediately we can receive nothing. But Christ made flesh is a fountain opened: [Zech 13:1] In him all fulness dwelleth. [Col 1:19] And of him have all we received, even grace for grace. [John 1:16]

Use 1. Behold here the benefit of Christ's incarnation: by his taking part of our mortal flesh, are we made partakers of his spiritual flesh, namely, of that spiritual life and grace which comes from him, who was made flesh, to convey the same into us. To strengthen our faith the more firmly herein, the Lord has instituted the holy communion of his body and blood. With what conscience, reverence, and confidence, ought this blessed sacrament to be celebrated?

Use 2. By this doctrine we may further learn how to seek every thing at God's hands which we desire to obtain, [John 16:23] and how to offer that sacrifice of praise unto God, [Heb 13:15; Col 3:17] which we would have to be accepted; namely in and through Jesus Christ, by whom only we have all that communion which we have with God. Well therefore does the church conclude all her forms of prayers and praises with this, or such a like clause, through Jesus Christ our Lord.

Section 1.78. Of the Excellency of Regeneration.

The particular matter of our regeneration (the flesh and bones of Christ) here expressed, shows that—

Difference Between Regeneration and Creation

Doctrine. Regeneration is a most excellent work. The excellency hereof will the better appear, if we compare it with the great and glorious work of our creation, and show how far it surpasses it: wherein I will hold close to this metaphor, and touch no other differences than it does point out unto us.

1. In our creation Christ was only a worker: but he is the very matter of our regeneration, we are of his flesh.

2. The relation that then was between Christ and man, was Creator-Creature, but here Head-Body. We are members of his body. [Eph 5:30]

The bond is now much nearer.

3. The being which then we had, was from Adam: But the being which now we have is from Christ, Of His flesh.

4. That being was but natural. This is spiritual: for that which is born of the spirit, is spirit. [John 3:6]

5. Then our being was different from Christ's: but now it is the very same with Christ's, Of his flesh.

6. Then might man clean fall from that estate wherein he was created (as he did) and yet Christ remain as he was. Now it cannot be so. For if any of the saints now fall away, either Christ must fall with them, or they must be pulled from Christ, and so Christ remain a maimed body.

The Riches of God's Mercy

Behold the riches of God's mercy. One might think it sufficient, and more than man could ever have been thankful enough for, that God at first created man after his own image in a most happy estate. From which when we wittingly and willfully fell, God might justly have left us, as he did the evil angels. But he has not only restored us again to that former estate, but advanced us to a far more excellent and glorious estate: wherein his goodness appears to be as his greatness, infinite, incomprehensible. Who can sufficiently set it forth? For as the heaven is high above the earth, so great is his mercy toward them that fear him. [Ps 103:11]

1.72-74 Of the Privilege of Our Union with Christ in the Time of Death [and Beyond]

Section 1.72. Of the Privilege of Our Union with Christ in the Time of Death.

The privilege which the saints receive by their union with Christ in the time of death (even all that time that passes from the departure of the saints out of this world unto the general resurrection) is admirable: for when body and soul are severed one from another, neither soul nor body are separated from Christ, but both remain united to him: even as, when Christ's body and soul were by death severed one from another, neither his soul, nor his body were separated from the Deity, but both remained united thereunto. This inviolable bond that holds the saints, (yea, even their very bodies as well as their souls) united to Christ in death, is the benefit of a spiritual union. If our union with Christ were corporeal, it could not be so.

Corruption of the Body No Hinderance to Our Union with Christ

Objection. Is it possible that the body which is dead should remain united to Christ, when as it receives no virtue from him?

Answer 1. If a member of a natural body may do so, why not a member of the mystical body? That a member of a natural body may do so, is evident by those who have an hand, arm, foot, leg, or any other member taken with a dead palsy: they are sometimes so taken, as those parts receive no manner of sense, or any vigor, or life from head or heart at all: and yet remain true members of that body.

 2. The very dead bodies consumed with worms or otherwise, do receive a great present benefit from their union with Christ: for by virtue thereof there is a substance preserved, and they are kept from destruction: there is nothing destroyed in the saints by death, but that which if it were not destroyed, would make them most miserable, namely sin: that is utterly, totally, finally destroyed 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 corn in the earth, that it may arise a more glorious body. [1 Cor 15:36] The metaphor of sleep, attributed to the saints when they die, [1 Thess 4:13] shows that their bodies are not utterly destroyed.

Difference Between the Preservation of the Saints' Bodies and Others' in the Grave

Objection. The bodies of all men, even of those that are not of this union, are preserved from utter destruction. This therefore is no benefit of our union with Christ.

Answer. Though in the general thing itself, which is a preservation of the substance of the body, the same thing befalls the saints and the wicked: yet the means whereby both are preserved, and the end why they are preserved is far different.

1. The saints are preserved by a secret influence proceeding from Christ, as an head: in which respect they are said to sleep in Jesus, and to be dead in Christ. [1 Thess 4:14,16] But the wicked are reserved by an almighty power of Christ, as a terrible Lord and severe Judge.

2. The bodies of the saints are preserved to enjoy eternal glory together with their souls: but the bodies of the wicked are reserved to be tormented in hell.

In regard of these differences, the grave is as a bed to the saints, [Isa 57:2] for them quietly to sleep 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 Assize, that at Doom's day they may be brought to appear at the bar of God's judgment seat, and there receive the sentence of condemnation.

Section 1.73. Of the Privilege of Our Union with Christ After Death.

The privilege which the saints by virtue of their union with Christ receive after death, far surpasses all before. It may be drawn to two heads.

1. Their resurrection.

2. Their glory in heaven.

That which was before said of the difference between the preservation of the bodies of the saints and wicked in death, may be applied to the difference of their resurrection.

Resurrection simply in itself is not the privilege of the saints, but Resurrection of life: to the wicked appertains the Resurrection of condemnation. [John 5:29] The benefit of resurrection arises from the glory which follows thereupon in heaven. That glory has the apostle excellently set forth before Eph 5:27. [see Sections 49-50]

Section 1.74. Of the Duties Which are Required of the Saints by Virtue of Their Union with Christ.

The mystery of our union with Christ, as it is a matter of great comfort, and encouragement (which arises from the forenamed privileges) so also is it a matter of direction and instigation unto us for the performing of sundry duties, whereof they who desire assurance of the forenamed privileges, and comfort by them, must be careful and conscionable. Some of the most principal of those duties are these.

1. Confidence in Christ. [Heb 3:6] Christ being our head, so mighty, so wise, so tender, every way so sufficient an head as he is, we should highly dishonor him, if we should not wholly and only repose ourselves upon him for every good thing, and against every evil.

2. Subjection answerable to his manner of governing us. [Matt 6:10] The world is subject to Christ perforce, as he is an absolute and Almighty Lord: but he governing us as an head, we must be subject unto him as members, willingly, and readily. What member will rise up, and rebel against the head? yea, what member is not as ready to obey, as the head to command?

3. A cleansing of ourselves from all filthiness of flesh and spirit. [2 Cor 7:1; 1 Cor 6:15] Shall we defile the members of Christ? The sins of the saints are in this respect the more heinous because that body, even Christ, whereof they are members, is defiled thereby. Wherefore in regard of Christ the head, of other saints their fellow members, and of themselves, must all that profess themselves to be of this body be watchful over themselves, and cleanse themselves from all filthiness. Otherwise they give just occasion to think that they are not members of this body. If a lion's foot, or bear's paw were held out, and said to be the member of a man, would any believe it? Can we then think that worldlings, drunkards, profane, riotous, unclean persons, and such like limbs of the devil, are members of Christ?

4. A conformity unto the image of Christ in true holiness and righteousness. [Eph 4:24] It is not therefore sufficient for the members of Christ to abstain from polluting themselves, for they are created in Christ Jesus unto good works. [Eph 2:10] He that abideth in me (says Christ) and I in him, the same bringeth forth much fruit. [John 15:5]

5. Heavenly affections. If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, and not on things on the earth. [Col 3:1-2] Where our head is, there also ought our heart to be. Earthly affections come not from that head which is in heaven: nor from that Spirit which proceeds from him. They who are after the spirit mind the things of the spirit. [Rom 8:5]

6. Courage against death: seeing that in death we are Christ's, what cause have we to fear death? Be not afraid of them that kill the body, and after that, have no more that they can do. [Luke 12:4] The ancient worthies would not accept deliverance, that they might obtain a better resurrection. [Heb 11:35]

Hitherto of the union itself. The means of effecting it, remain to be handled.