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.

1.70-71 Union Between Christ and the Saints

Section 1.70. Of the Union Between Christ and the Saints.

Eph 5:30.—For we are members of his body, of his flesh, and of his bones.

Inference. The reason of the forenamed love of Christ, and fruits thereof to his church, is here laid down, as both the causal particle for and the inference of this verse upon the former do show. This reason is that near union which is between Christ and his church, set forth by a metaphor of the members of our body. Whereby he implies, that though there were no other reason to move an husband to love his wife than the near union which is between them (they being one body, [Eph 5:23] one flesh, [Eph 5:31] one self [Eph 5:28]) that were enough, for thereby only is Christ moved to love his church.

Sum. The mystery of our spiritual union with Christ is here laid down, and that as fully, and distinctly (though very succinctly) as in any place of scripture. I will endeavor to open it as plainly as I can.

Paul Ranks Himself Among the Members of Christ

Observation. We are. The apostle here changes 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 speaks of the same in the first person including himself, and in the plural number, including all others like himself (elect of God, and saints by calling) whereby he gives us to understand what he means by the church, namely the company of saints, to which, though he were a preacher of the gospel, an extraordinary preacher, an apostle, he associates and joins himself: noting thereby that he was made partaker of the same grace, and saved by the same means that others were. Well might he in this privilege not think much to rank himself, because it is the highest degree of honor that can be, to be a member of the body of Christ: much more than to be a preacher, a prophet, and apostle, or of any other eminent calling.

Metaphors Which Set Forth Our Union with Christ

The metaphor here used (members of his body) sets forth the near union which is between Christ and the saints. Many other metaphors are used in scripture for the same purpose, as foundation and edifice, [1 Pet 2:4-6] vine and branches, [John 15:5] husband and wife, [2 Cor 11:2] with the like, which are all of them very fit, but none more proper and pertinent to the point than this of a body, the head and members thereof. What nearer union can there be than between the head and members of the same body?

If the apostle had here stayed, we might have thought that he had here meant no other thing than he meant before, where he styled Christ an head and the church a body: [Eph 1:23; Eph 4:16; Eph 5:23] but in that he adds (Of his flesh and of his bones) he declares yet a further mystery.

In the general there is a difference between this phrase of his body and these of his flesh; and of his bones the former is a note of the genitive case, the two latter are a preposition: for distinction sake the two latter might have been 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 [Eph 4:16]) 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) declares the union itself.

 How We are of Christ's Flesh

The latter (of his flesh and of his bones) declares the means of making that union. This latter has relation to that which Adam said of Eve, 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 takes out of the same place. It implies then, that as Eve was made a woman out of Adam's flesh and bones, so the church is made a church out of Christ's flesh and bones.

Question 1. Was the very substance of the saints, their flesh and bones taken out of Christ, as the substance of Eve was taken out of Adam?

Answer. 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 took our nature, and that from a daughter of Adam: in which respect he is said to be of the seed of David, [2 Tim 2:8] and of the Jews, as concerning the flesh. [Rom 9:5] Besides, the apostle expressly says that This is a great mystery. [Eph 5:32] The mystery therefore must be searched out. For this end Christ must be considered as another Adam (and so the holy Ghost styles him The last Adam, The second man [1 Cor 15:45,47]) that is, a stock, a root that gives a being to branches sprouting out of him.

What Being We Receive from Christ

Question 2. What being is that which we receive from Christ?

Answer. Not our natural being (that we have of the parents of our flesh) but a supernatural, and spiritual being, which the scripture terms a new birth, [Titus 3:5] a new man, [Eph 4:24] a new creature. [2 Cor 5:17] This spiritual being is not in regard of the substance of our soul, or body, or of any of the powers or parts, faculties or members of them (for all these we have by lineal descent from Adam, and all these have all sorts of men, as well they who are not of the church, as they who are of it) but in regard of the integrity, goodness, and divine qualities which are in them, even that holiness and righteousness wherewith the church is endued and adorned. As we are natural men we are of Adam, as we are spiritual men we are of Christ.

Why We are Said to be of Christ's Flesh

Question 3. Why is mention made of flesh and bones in this spiritual being?

Answer 1. In allusion to the creation of Eve, [Gen 2:23] that by comparing this with that, this might be the better conceived.

Answer 2. In regard of the Lord's Supper, where the flesh of Christ is mystically set before us to be spiritual food unto us. That as before he showed the mystery of one sacrament, baptism; [Eph 5:26] here he might show the mystery of the other sacrament, The Lord's Supper.

Answer 3. In relation to Christ's human nature, by virtue whereof we come to be united unto Christ. For the divine nature of Christ is infinite, incomprehensible, incommunicable, and there is no manner of proportion between it and us, so as we could not be united to it immediately. But Christ by taking his human nature into the unity of his divine nature, made himself one with us, and us one with him: so as by his partaking of our mortality, we are made partakers of his immortality.

We are united to Christ's person

Question 4. Are we then united only to his human nature?

Answer. No: we are united to his person, God-Man. For as the divine nature, in and by itself, is incommunicable; so the human nature singly considered, in and by itself, is unprofitable. The Deity is the fountain of all life and grace: the flesh quickens not: but that spiritual life which originally and primarily flows from the Deity, as from a fountain, is by the humanity of Christ, as by a conduit-pipe, conveyed into us.

How saints on earth are united to Christ in heaven

Question 5. How can we who are on earth, be united to his human nature, which is contained in the highest heaven?

Answer. This union being supernatural and spiritual, there needs no local presence for the making of it. That eternal Spirit which is in Christ is conveyed into every of the saints (as the soul of a man is into every member and part of his body) by virtue whereof they are all made one with Christ, and with one another: by one Spirit we are all baptized into one body, which body is Christ. [1 Cor 12:12-13]

Error 1. This is to be noted against these two errors. The first is this, We are united first to the divine nature of Christ which is everywhere, and by virtue thereof to his human nature.

Answer 1. The Deity (as we showed) is immediately incommunicable: so as this cannot be.

Answer 2. Our union with Christ is spiritual, not physical or natural, so as this local presence needs not.

The second error is this,

Error 2. The human nature of Christ has all the divine properties in it, so as it is everywhere present, and by reason thereof we are united unto Christ.

Answer. This also is impossible and needless. The properties of a true body cannot possibly admit the incommunicable properties of the Deity: that implies direct contradiction, which is, that finite should be infinite. Needless also this is, because the union we speak of, is (as we said) spiritual.

Our union with Christ a true and real union

Question 6. What kind of union is this spiritual union?

Answer. A true, real union of our person (bodies and souls) with the person of Christ (God and man). For as the Holy Ghost did unite in the virgin's womb the divine and human natures of Christ, and made them one person, by reason whereof Christ is of our flesh and of our bones: so the Spirit unites that person of Christ with our persons, by reason whereof we are of his flesh, and of his bones. A great difference there is between the kinds of these unions: for the union of Christ's two natures is hypothetical and essential, they make one person: but the union of Christ's person, and ours, is spiritual and mystical: they make one mystical body: yet is there no difference in the reality and truth of these unions: our union with Christ is never a whit the less real and true because it is mystical and spiritual: they who have the same spirit are as truly one, as those parts which have the same soul. The effects which proceed from this union do show the truth thereof: for that Spirit which sanctified Christ in his mother's womb sanctifies us also, that which quickened him quickens us, that which raised him from death, raises us, [Rom 8:11; Eph 2:6] that which exalted him exalts us. The many resemblances which the scripture uses to set forth this union, do show the truth thereof: but most lively is it set forth by that resemblance which Christ makes between it and his union with his Father. I pray (says 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 us: that they may be one, as we are one. [John 17:21-22] This note of comparison as is not to be taken of the kind, but of the truth of these unions, our union with Christ is as true as Christ's union with his Father.

So true is this union, as not only Jesus himself, but all the saints which are members of this body together with Jesus the head thereof are called Christ. [1 Cor 12:12; Gal 3:16]

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

With What Bonds We are United to Christ

Question 7. What is the bond whereby this union is made: namely whereby Christ and the saints are made one?

Answer. There is a double bond, one on Christ's part, even the Spirit of Christ (for hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit [1 John 4:13]) another on the saints' part, even faith (for Christ dwelleth in our hearts by faith. [Eph 3:17]). The Spirit is conveyed into us when we are dead in sins, wholly flesh, but being in us, it breeds this blessed instrument of faith whereby we lay hold on Christ, and grow into him as the science into the stock. Thus Christ laying hold on us by his Spirit, and we on him by faith, we come to be incorporated into him, and made one body, as the science and stock one tree.

Why Christ Made the Saints One with Himself

Question 8. To what end has Christ thus truly and nearly united us unto himself?

Answer. Not for any benefit unto himself: but merely for the honor and good of the church. By this union the honor of Christ is communicated to the church, as the honor of an husband to his wife, and of an head to the body. Great also is the benefit which the church reaps thereby: for by this means is Christ made more fit to do good to the church, as an head to the body, and the church is made more capable of receiving good from Christ, as a body from the head, being knit to it by the soul, and by veins, sinews, nerves, arteries, and other like ligaments.

Thus having as plainly as I can by questions and answers laid open this great mystery, I will further note out some of those excellent privileges which by virtue thereof appertain to the saints, and also some of the principal duties which in regard thereof the saints are bound unto.

Section 1.71. Of the Privileges Appertaining to the Saints Even in This Life by Reason of Their Union with Christ.

The privileges of the saints which arise from their union with Christ respect this life, the time of death, and the life to come.

In this life these,

Saints are Members of a Glorious Body

1. A most glorious condition, which is to be a part of Christ, member of his body. All the glory of Adam in Paradise, or of the angels in heaven is not comparable to this. In this respect the saints are said to be crowned with glory and honour, and to have all things put under their feet. Compare Ps 8:4-5; etc. with Heb 2:6-7 etc. and ye shall find the apostle apply that to Christ, which the prophet spake indefinitely of man. Now those two places cannot be better reconciled, than by this union 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 honor appertains to both. In which respect the church is more honourable than heaven, angels, and every other creature.

Saints Attended by Angels

2. The attendance of good angels, who are sent forth to minister for them who shall be heirs of salvation, because those heirs are of the body of Christ, who is their Lord. These are those horses, and chariots of fire which were round about Elisha: [Heb 1:14; 2 Kings 6:17] which are also round about every of God's saints in all their distresses, though we see them no more than the servant of the man of God saw them, till the Lord opened his eyes. That charge which is given to the angels over the Son of God to keep him in all his ways, and to bear him in their hands lest he dash his foot against a stone, [Ps 91:11-12] has relation to this body which is Christ.

Saints Make Christ Perfect (or Complete)

3. An honor to make Christ himself perfect: for as the several members make a natural body perfect, so the several saints, this body which is Christ. In this respect the church is said to be the fulness of him that filleth all in all. [Eph 1:23] Christ fills all things, and yet the church makes him full: which is to be understood of that voluntary condition whereunto Christ subjected himself, to be the head of a body: so as without the parts of the body he is imperfect, as a natural body is maimed and imperfect if it want but the least member thereof. How can we now think but that he will preserve and keep safe all his saints? Will he restore to us all the parts of our natural body at the general resurrection, and will he lose any of the parts of his own mystical body?

Saints Assured of Salvation and How

4. A kind of possession of heaven while we are on earth: for that which the head has a possession of, the body and several members have also a possession of. In this respect it is said, he hath raised us up together, and made us sit together in heavenly places. [Eph 2:6] And, he that believeth on him hath everlasting life: is passed from death unto life. [John 5:24] And, he that hath the Son, hath life. [1 John 5:12] This is somewhat more than hope: and serves exceedingly to strengthen our hope, and give us assurance of that heavenly inheritance.

They know not the power of God, nor the virtue of this union, who deny that the saints have assurance of salvation. For (to follow this metaphor a little) suppose a man were cast into a river, and his head able to lift and keep itself above water, would we not say, that man is safe enough, he is above water. This is the case of this mystical body: it being cast into the sea of this world, Christ the head thereof has lift, and keeps himself aloft even in heaven. Is there now any fear, 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 virtue of this union we see how on Christ's safety, ours depends: if he be safe, so are we: if we perish, so must he.

In this respect, ye may be secure O flesh and blood: ye have got heaven in Christ: they who deny heaven to you, may also deny Christ to be in heaven.

Learn here how to conceive of the resurrection, ascension and safety of Christ, even as of the resurrection, ascension and safety of an head, in and with whom his body and all his members are raised, exalted, and preserved.

Difference Between Christ Governing the Saints and the World

5. A most happy kind of regiment under which the saints are: even such an one as the members of an head are under. An head rules the body not as a cruel lord and tyrant, rigorously, inhumanely, basely, and slavishly, but meekly, gently, with great compassion, and fellow-feeling. Even so does Christ, his church, binding up that which is broken, healing that which is maimed, directing that which wanders, and quickening that which is dull; which privilege is so much the greater because it is proper to the church. Though he have a golden scepter of grace and favor to hold out to his church (as Ahasuerus held out his to Esther [Esther 5:7]) yet he has also a rod of iron to break the men of this world, and to dash them in pieces like a potter's vessel. [Ps 2:9] Though he be gone to prepare a place for his saints, that where he is they may be also, [John 14:3] yet will he make his enemies his footstools. [Ps 110:1] 

Assurance of All Needful Supply

6. An assurance of sufficient supply of all needful things which the saints want, and of safe protection from all things hurtful. For by reason of this union, Christ our head has 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 [Matt 25:35] and again, to Saul that persecuted his members, Saul, Saul, why persecutest thou me? [Acts 9:4]

Why Christ Suffers the Saints to Want and Suffer

Objection. How is it then, that the saints want many things, and often suffer much smart, and hurt?

Answer. Christ in his wisdom sees it behoveful that they should want, and feel smart (and that we are to be persuaded of) or else he would not suffer them to want or feel that which they do. Wherefore in all need, in every distress and danger, let us lift up our head to this our head.

Saints Have a Right to What Adam Lost

7. A right to all that Adam lost. For Christ is the heir of all, [Heb 1:2] (the earth is the Lord's and the fulness thereof [Ps 24:1]) yea as mediator and head of the church is he heir of all: his body therefore has a right to all. On this ground the apostle says, All things are yours. [1 Cor 3:21] So as the saints and only the saints can with good conscience use the things of this world. They who are not of this body (what right and title soever they have before men) are but usurpers of the things they enjoy and use. They are like to bankrupts, who being not worth one penny, deceitfully borrow of others, and therewith keep a great table, deck and furnish their houses very sumptuously, put themselves, wives and children, into brave apparel, are frolic and riotous: what is like to be the end of such?

Saints Have a Right to Christ

8. A right to more than Adam ever had: namely, to Christ himself, and to all that appertains unto him: as to the purity of his nature, to the perfection of his obedience, the merit of his blood, the power of his death, the virtue of his resurrection, the efficacy of his ascension, all is ours: even as the understanding, wit, judgment, sight, hearing, and all that is in the head, is the body's: if the church itself were of itself as pure in nature, as perfection in righteousness, as powerful over death, and evil, and grave, and hell, as able to rise from death, and to ascend into heaven, as Christ, it could receive no greater benefit thereby, than it does by them in the person of Christ: so truly and properly is Christ himself, and all things appertaining to him, the churches. What can more be said? what can more be desired? O blessed union! blessed are they that have a part therein!

Why the Church Basely Accounted Of

Question. How is it then that the church is so basely and miserably respected in the world?

Answer. The world knows us not, because it knows not Christ. [1 John 3:1] It knows not Christ the head of this body: it knows not the body which is Christ. Let not us who know both head and body, the near union which is between them, and the privileges which follow thereupon, be daunted, neither with the scoffs or scorns of the world, nor with our own outward weaknesses, wants, and calamities. What would he that has Christ, have more?