Christ’s Union with His Beloved Body

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

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

The Lord hateth not his Church.

And to the affirmatiue, and ſo it ſheweth, that

The Lord nouriſheth and cheriſheth his Church.

That difference which is made betwixt Eſau a type of the world (Eſau haue I hated) and Iaakob a type of the Church⁶²² (Iaakob haue I loued) ſheweth that the Lord is farre from hating his Church. The world, not the Church, is the obiect of Gods hatred.

1. 622. Mal. 1. 2, 3. [moved in the edition]

The⁶²³ Church her ſelfe, and the⁶²⁴ enemies thereof oft conceiue by Chriſts dealing with her, that he hateth her.

1. 623. Deut. 1. 27.
2. 624. & 9. 28.

Anſw. It is the fleſh abiding in them that are of the Church which maketh them ſo to conceiue, not the ſpirit: and in the enemies of the Church the fleſh altogether reigneth. But the things of God, and his minde and affection, nor can, nor may be iudged by carnall eies, eies of fleſh. The⁶²⁵ Spirit of God accounteth ſuch things euidences of Gods Ioue, which fleſh iudgeth to be tokens of hatred; namely, corrections.

1. 625. Heb. 12. 6.

It is not, becauſe there is no matter of hatred in the Church,⁶²⁶ that Chriſt hateth it not: for by nature all are of one and the ſame curſed ſtocke,⁶²⁷ children of wrath: and after our ſanctification is begun, the fleſh abiding in vs, we daily giue much p. 91 occaſion of hatred if Chriſt ſhould take that aduantage againſt vs which he might: but it is that neere vnion which Chriſt hath made betwixt himſelfe and the Church that keepeth him from hating her: he hath made her his Spouſe, and he will not hate his Spouſe: all the occaſion of hatred that ſhe giueth, he will either wipe away or couer.

1. 626. Reaſon.
2. 627. Epheſ. 2. 3. [moved in the edition]

Admirable is the comfort which euery true member of the⁶²⁸ Catholike Church may reape from hence: for ſo long as the wrath and hatred of the Lord is turned from vs, nothing can make vs miſerable: we may in this reſpect reioyce not only in proſperitie, but alſo in all manner of affliction. No calamitie can moue Chriſt to hate his Church, but rather the more to pittie it, as we doe our bodies. Nay, though by ſinne he be prouoked, and ſee it needfull to correct his Church, yet in loue, not in hatred, in mercy, not in wrath will he correct it.

1. 628. 1. Vſe. Comfort.

What now if all the world have vs? Seeing Chriſt hateth⁶²⁹ vs not, we need not feare nor care. The ſubiect which is ſure of his Kings fauour, little regardeth the hatred of others. This therefore is to be thought of, both to comfort vs vnder the croſſe, and to encourage vs againſt the hatred of the world. That none may peruert this comfortable doctrine, let me adde two caueats.

1. 629. 2. Uſe. In couragement.

1. That men deceiue not themſelues with a naked name, thinking themſelues to be of the Church, when they are only in it,⁶³⁰ ſuch may Chriſt hate.

1. 630. Ier. 12. 8.

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

2. That The Lord nouriſheth and cheriſheth his Church, is euident by his continuall prouidence ouer her in all ages. When firſt he created man, he⁶³¹ prouided before hand all things needfull to nouriſh and cheriſh him. When he was moued to deſtroy the earth and all liuing things thereon, he had care of his Church, and prouided an Arke to keepe her out of⁶³² the waters, and ſtored vp in the Arke all things needfull for p. 92 her. When he purpoſed to bring a famine on the world, he ſent a man before hand to lay vp prouiſion for his Church. When⁶³³ his Church was in a barren and drie wilderneſſe, he gaue them bread from heauen, water out of the rocke, and kept their raiment from waxing old, and their feet from ſwelling. After this⁶³⁴ he brought his Church into a land flowing with milke and honie: and ſo long as it remained faithfull he preſerued it in that pleaſant and plentifull land. Thus he dealt with the Church in her non-age: and thus alſo hath he dealt with her in her riper age vnder the Goſpell, as experience of all ages may witneſſe. Neither hath he only nouriſhed and cheriſhed her with temporall bleſſings, but alſo with all needfull ſpirituall bleſſings: his word and Sacraments, his Spirit and the graces thereof hath he in all ages giuen her for that purpoſe: yea with his owne fleſh and bloud hath he fed her, and with⁶³⁵ his owne righteouſneſſe hath he clothed her.⁶³⁶

1. 631. Gen. 1. 28, 29.
2. 632. Gen. 6. 14. 21.
3. 633. Gen. 45. 7. Exo. 16. 15. and 17. 6.
4. 634. Deut. 8. 4. [moved in the edition]
5. 635. Ioh. 6. 55. [moved in the edition]
6. 636. Iſa. 61. 10.

Learne we of whom we receiue all needfull things, both⁶³⁷ ſpirituall and temporall, for ſoule and bodie, that accordingly⁶³⁸ we may giue him the praiſe of all. And let vs not be like the vngratefull Iſraelites who⁶³⁹ regarded not the meanes of ſpirituall⁶⁴⁰ nouriſhment, and⁶⁴¹ aſcribed the meanes of their temporall nouriſhing and cheriſhing to their Idols. In this reſpect the Prophet maketh them⁶⁴² worſe then the oxe, and the aſſe, two of the moſt bruitiſh beaſts that be. Oh take we heed that the like be not vpbraided to vs. The Lord hath not ſparingly, but moſt liberally and bountifully nouriſhed and cheriſhed vs in this land, and that both with temporall and ſpirituall bleſſings, ſo as he may iuſtly ſay, what could haue beene done⁶⁴³ more in my vineyard, that I haue not done in it?

1. 637. 1. Vſe.
2. 638. Aſcribe all to Chriſt.
3. 639. Ezek. 20. 11, 12.
4. 640. Oſe. 8. 12.
5. 641. Ier. 44. 17. Oſe. 2. 5, 8.
6. 642. Iſa. 1. 3.
7. 643. Iſa. 5. 4.

Learne we alſo to depend on Chriſt for all things that we⁶⁴⁴ want: we need not feare penurie: though we haue not that⁶⁴⁵ plentie which we could wiſh, yet we ſhall haue ſufficiencie. Chriſt will not ſuffer his Church to famiſh for want of food, nor ſtarue for want of cloathing, whether temporall for body, or ſpirituall for ſoule. He that can and will performe it hath ſaid, I will neuer leaue thee nor forſake thee. Lazarus was not⁶⁴⁶ forſaken; witneſſe the Angels that caried his ſoule into Abrahams⁶⁴⁷ boſome. If any of Chriſts Church doe periſh for want p. 93 of outward meanes, it is becauſe Chriſt by that meanes will aduance them to that place where they ſhall ſtand in need of nothing: ſo as he doth not forſake them.

1. 644. 2 Vſe.
2. 645. Depend on Chriſt for all things.
3. 646. Heb. 13. 5. [moved in the edition]
4. 647. Luk. 16. 22.

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

THe reaſon of the forenamed loue of Chriſt, and fruits⁶⁴⁸ thereof to his Church, is here laid downe, as both the cauſall particle (FOR) and the inference of this verſe vpon the former doe ſhew. This reaſon is that neere vnion which is betwixt Chriſt and his Church, ſet forth by a metaphor of the members of our bodie. Whereby he implieth, that though there were no other reaſon to moue an husband to loue his wife then the neere vnion which is betwixt them (they being⁶⁴⁹ one bodie,⁶⁵⁰ one fleſh,⁶⁵¹ one ſelfe) that were enough, for thereby only is Chriſt moued to loue his Church.

1. 648. Inference.
2. 649. Verſ. 23.
3. 650. Verſ. 31.
4. 651. Verſ. 28.

The myſterie of our ſpirituall vnion with Chriſt is here laid downe, and that as fully, and diſtinctly (though very ſuccinctly)⁶⁵² as in any place of Scripture. I will endeuour to open it as plainly as I can.

1. 652. Summe,

We are] The Apoſtle here changeth both perſon and number:⁶⁵³ for before he ſpake of the Church as of another in the third perſon, and of one in the ſingular number: but here he ſpeaketh of the ſame in the firſt perſon including himſelfe, and in the plurall number, including all others like himſelfe (elect of God, and Saints by calling) whereby he giueth vs to vnderſtand what he meaneth by the Church, namely the companie of Saints, to which, though he were a Preacher of the Goſpell, an extraordinarie Preacher, an Apoſtle, he aſſociateth and ioyneth himſelfe: noting thereby that he was made partaker of the ſame grace, and ſaued by the ſame meanes that others were. Well might he in this priuiledge not thinke much to ranke himſelfe, becauſe it is the higheſt degree of honour that can be⁶⁵⁴ to be a member of the bodie of Chriſt: much more then to be a Preacher, a Prophet, an Apoſtle, or of any other eminent calling.

1. 653. ἐσμέν. Paul ranketh himſelfe among the members of Chriſt.
2. 654. Obſer.

p. 94 The metaphor here vſed (members of his body) ſetteth⁶⁵⁵ forth the neere vnion which is betwixt Chriſt and the Saints. Many other metaphors are vſed in Scripture for the ſame purpoſe, as⁶⁵⁶ foundation and edifice,⁶⁵⁷ vine and branches,⁶⁵⁸ husband and wife, with the like, which are all of them very fit, but none more proper and pertinent to the point then this of a body, the Head and members thereof. What neerer vnion can there be then betwixt the head and members of the ſame body?

1. 655. Metaphors which ſet forth our vnion with Chriſt.
2. 656. 1 Pet. 2. 4, 5, 6. [moved in the edition]
3. 657. Ioh. 15. 5. [moved in the edition]
4. 658. 2 Cor. 11. 2. [moved in the edition]

If the Apoſtle had here ſtaid, we might haue thought that he had here meant no other thing then he meant⁶⁵⁹ before, where he ſtiled Chriſt an head, and the Church a body: but in that he addeth (Of his fleſh and of his bones) he declareth yet a further myſterie.

1. 659. Eph. 1. 23. and 4. 16. and 5. 23.

In the generall there is a difference betwixt this phraſe (⁶⁶⁰ OF his body) and theſe (OF⁶⁶¹ his fleſh; and OF his bones) the former is a note of the⁶⁶² genetiue caſe, the two latter are a⁶⁶³ praepoſition: for diſtinction ſake the two latter might haue beene tranſlated, out of his fleſh, out of his bones, or from his fleſh, from his bones (for ſo a like phraſe is tranſlated⁶⁶⁴ before, From whom) but ſeeing theſe particles out of, or from are ambiguous, the former tranſlation may ſtand as the beſt, ſo as a difference be made in the ſenſe though there be none in the words.

1. 660. τοῦ σώματος. [moved in the edition]
2. 661. ἐκ τῆς σαρκός. ἐκ τῶν ὀστέων. [moved in the edition]
3. 662. Corporis.
4. 663. Ex.
5. 664. Eph. 4. 16. ἐξ οὗ.

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

The latter (of his fleſh and of his bones) declareth the meanes⁶⁶⁵ of making that vnion. This latter hath relation to that which Adam ſaid of Eue, This is now bone of my bones, and fleſh of my fleſh, (Gen. 2. 23.) which is manifeſt by the next verſe which the Apoſtle taketh out of the ſame place. It implieth then, that as Eue was made a woman out of Adams fleſh and bones, ſo the Church is made a Church out of Chriſts fleſh and bones.

1. 665. How we are of Chriſts fleſh.

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

Anſw. Not ſo, if the words be literally taken. For ſo may Chriſt rather be ſaid to be of our fleſh, and of our bones, becauſe he tooke our nature, and that from a daughter of Adam: in p. 95 which reſpect he is ſaid to be⁶⁶⁶ of the ſeed of Dauid, and⁶⁶⁷ of the Iewes, as concerning the fleſh. Beſides, the Apoſtle expreſly ſaith (verſ. 32.) that This is a great myſterie. The myſterie therefore muſt be ſearched out. For this end Chriſt muſt be conſidered as another Adam (and ſo the holy Ghoſt ſtileth him⁶⁶⁸ The laſt Adam, The ſecond man) that is, a ſtocke, a root that giueth a being to branches ſprouting out of him.

1. 666. 2 Tim. 2. 8. ἐκ σπέρματος Δαβίδ. [moved in the edition]
2. 667. Rom. 9. 5. ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα.
3. 668. 1 Cor. 15. 45, 47. [moved in the edition]

Anſw. Not our naturall being (that we haue of the parents of our fleſh) but a ſupernaturall, and ſpirituall being, which the Scripture termeth⁶⁷⁰ a new birth,⁶⁷¹ a new man,⁶⁷² a new creature. This ſpirituall being is not in regard of the ſubſtance of our ſoule, or bodie, or of any of the powers or parts, faculties or members of them (for all theſe we haue by lineall deſcent from Adam, and all theſe haue all ſorts of men, as well they who are not of the Church, as they who are of it) but in regard of the integritie, goodneſſe, and diuine qualities which are in them⁶⁷³ euen that holineſſe and righteouſneſſe wherewith the Church is endued and adorned. As we are naturall men we are of Adam, as we are ſpirituall men we are of Chriſt.

1. 669. What being we receiue from Chriſt.
2. 670. Tit. 3. 5. [moved in the edition]
3. 671. Epheſ. 4. 24. [moved in the edition]
4. 672. 2 Cor. 5. 17. [moved in the edition]
5. 673. 2 Pet. 1. 4. Epheſ. 4. 24.

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

1. 674. Why we are ſaid to be of Chriſts fleſh. Gen. 2. 23. [moved in the edition]

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

3. In relation to Chriſts humane nature, by vertue whereof we come to be vnited vnto Chriſt. For the diuine nature of Chriſt is infinite, incomprehenſible, incommunicable, and⁶⁷⁵ there is no manner of proportion betwixt it and vs, ſo as we could not be vnited to it immediately. But Chriſt by taking his humane nature into the vnitie of his diuine nature, made himſelfe one with vs, and vs one with him: ſo as by his partaking of our mortalitie, we are made partakers of his immortalitie.

1. 675. Diuinitas vnigeniti facta eſt particeps mortalitatis noſtrae, vt & nos participes eius immortalitatis eſſemus. Aug. Epiſt. 57.

Anſw. No: we are vnited to his perſon, God-Man. For as⁶⁷⁶ the diuine nature, in and by it ſelfe, is incommunicable; ſo the humane nature ſingly conſidered, in and by it ſelfe, is vnprofitable. The Deitie is the fountaine of all life and grace: the fleſh quickneth not: but that ſpirituall life which originally and primarily floweth from the Deitie, as from a fountaine, is by the humanitie of Chriſt, as by a conduit-pipe, conueyed into vs.

1. 676. We are vnited to Chriſts perſon.

Anſw. This vnion being ſupernaturall and ſpirituall, there needeth no locall preſence for the making of it. That eternall Spirit which is in Chriſt is conueyed into euerie of the Saints (as the ſoule of a man is into euerie member and part of his bodie) by vertue whereof they are all made one with Chriſt, and with one another: by one Spirit we are all baptized into one bodie,⁶⁷⁸ which bodie is Chriſt.

1. 677. How Saints on earth are vnited to Chriſt in heauen.
2. 678. 1 Cor. 12. 12, 13.

This is to be noted againſt theſe two errours. The firſt is⁶⁷⁹ this, We are vnited firſt to the diuine nature of Chriſt which is euerie where, and by vertue thereof to his humane nature.

1. 679. I. Error.

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

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

The ſecond errour is this,

The humane nature of Chriſt hath all the diuine properties in it,⁶⁸⁰ ſo as it is euerie where preſent, and by reaſon thereof we are vnited vnto Chriſt.

1. 680. II. Error.

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

Anſw. A true, reall vnion of our perſons (bodies and ſoules) with the perſon of Chriſt (God and man.) For as the holy Ghoſt did vnite in the virgins wombe the diuine and humane p. 97 natures of Chriſt, and made them one perſon, by reaſon wherof Chriſt is of our fleſh & of our bones: ſo the ſpirit vniteth that perſon of Chriſt with our perſons, by reaſon whereof we are of his fleſh, and of his bones. A great difference there is betwixt the kindes of theſe vnions: for the vnion of Chriſts two natures is hypoſtaticall and eſſentiall, they make one perſon: but the vnion of Chriſts perſon, and ours, is ſpirituall and myſticall: they make one myſticall body: yet is there no difference in the reality and truth of theſe vnions: our vnion with Chriſt is neuer a whit the leſſe reall and true becauſe it is myſticall and ſpirituall: they who haue the ſame ſpirit are as truly one, as thoſe parts which haue the ſame ſoule. The effects which proceed from this vnion doe ſhew the truth thereof: for that ſpirit which ſanctified Chriſt in his mothers wombe ſanctifieth vs alſo, that which quickned him quickneth⁶⁸² vs, that which raiſed him from death, raiſeth vs, that which exalted him exalteth vs. The many reſemblances which the Scripture vſeth to ſet forth this vnion, doe ſhew the truth thereof: but moſt liuely is it ſet forth by that reſemblance which Chriſt maketh betwixt it and his vnion with his Father. I pray (ſaith he of all his Saints) That they may all⁶⁸³ be one, as thou Father art in me, and I in thee, that they alſo may be one in vs: that they may be one, as we are one. This note of compariſon (as) is not to be taken of the kinde, but of the truth of theſe vnions, our vnion with Chriſt is as true as Chriſts vnion with his Father.

1. 681. Our vnion with Chriſt a true and reall vnion.
2. 682. Rom. 8. 11. Eph. 2. 6.
3. 683. Ioh. 17. 21, 22.

So true is this vnion, as not only Ieſus himſelfe, but all the⁶⁸⁴ Saints which are members of this body together with Ieſus the head thereof are called CHRIST, 1 Cor. 12. 12. Gal. 3. 16.

1. 684. Unuſquiſque Chriſtianus non incongruè ſuſtinet perſonam Chriſti. Aug. de Gen. l. 2. c. 24. vide eundem quaeſt. 69.

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

Anſw. There is a double bond, one on Chriſts part, euen the ſpirit of Chriſt (for hereby know we that we dwell in him, and he in vs, becauſe he hath giuen vs of his ſpirit) another on the p. 98 Saints part, euen faith (for Chriſt dwelleth in our hearts by faith)⁶⁸⁶ The ſpirit is conueyed into vs when we are dead in ſinnes, wholly fleſh, but being in vs, it breedeth this bleſſed inſtrument of faith whereby we lay hold on Chriſt, and grow into him as the ſcience into the ſtocke. Thus Chriſt laying hold on vs by his ſpirit, and we on him by faith, we come to be incorporated into him, and made one body, as the ſcience and ſtocke one tree.

1. 685. With what bonds we are vnited to Chriſt. 1 Joh. 4. 13.
2. 686. Eph. 3. 17.

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

1. 687. Why Chriſt made the Saints one with himſelfe.

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

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

In this life theſe,

1. A moſt glorious condition, which is to be a part of Chriſt, a⁶⁸⁸ member of his body. All the glory of Adam in Paradiſe, or of the Angels in heauen is not comparable to this. In this reſpect the Saints are ſaid to be crowned with glory and honour, and to haue all things put vnder their feet. Compare Pſal. 8. 4, 5. &c. with Heb. 2. 6, 7. &c. and ye ſhall finde the Apoſtle apply that to Chriſt, which the Prophet ſpake indefinitly of man. p. 99 Now thoſe two places cannot be better reconciled, then by⁶⁸⁹ this vnion of Chriſt and Saints: for ſeeing both make one body, which is Chriſt, that which is ſpoken of the body may be applied to the head, and that which is ſpoken of the head may be applied to the body: for the ſame honour appertaineth to both. In which reſpect the Church is more honourable then Heauen, Angels, and euery other creature.

1. 688. 1. Saints are members of a glorious body.
2. 689. Coelo, & Angelis, & omni creatura honorabilior eſt ecclesia. Chryſ. de Pentecoſt. ſerm. 26.

2. The attendance of good Angels, who are ſent forth to miniſter⁶⁹⁰ for them who ſhall be heires of ſaluation, becauſe thoſe heires are of the body of Chriſt, who is their Lord. Theſe are thoſe horſes, and charets of fire which were round about Eliſha:⁶⁹¹ which are alſo round about euery of Gods Saints in all their diſtreſſes, though we ſee them no more then the ſeruant of the man of God ſaw them, till the Lord opened his eies. That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies, and to beare him in their hands leſt⁶⁹² he daſh his foot againſt a ſtone, hath relation to this body which is Chriſt.

1. 690. 2. Saints attended by Angels.
2. 691. Heb. 1. 14. 2 King. 6. 17. [moved in the edition]
3. 692. Pſal. 91. 11, 12.

3. An honour to make Chriſt himſelfe perfect: for as the ſeuerall⁶⁹³ members make a naturall body perfect, ſo the ſeuerall Saints, this bodie which is Chriſt. In this reſpect the Church is ſaid to be the fulneſſe of him that filleth all in all.⁶⁹⁴ Chriſt filleth all things, and yet the Church maketh him full: which is to be vnderſtood of that voluntary condition whereunto Chriſt ſubiected himſelfe, to be the head of a body: ſo as without the parts of the body he is imperfect, as a naturall body is maimed and imperfect if it want but the leaſt member thereof. How can we now thinke but that he will preſerue and keepe ſafe all his Saints? Will he reſtore to vs all the parts of our naturall body at the generall reſurrection, and will he loſe any of the parts of his owne myſticall bodie?

1. 693. 3. Saints make Chriſt perfect.
2. 694. Eph. 1. 23.

4. A kinde of poſſeſſion of heauen while we are on earth: for⁶⁹⁵ that which the head hath a poſſeſſion of, the body and ſeuerall members haue alſo a poſſeſſion of. In this reſpect it is ſaid, he hath raiſed vs vp together, and made vs ſit together in⁶⁹⁶ heauenly places. And, he that beleeueth on him hath euerlaſting⁶⁹⁷ life: is paſſed from death vnto life. And, he that hath the Sonne,⁶⁹⁸ hath life. This is ſomewhat more then hope: and ſerueth exceedingly p. 100 to ſtrengthen our hope, and giue vs aſſurance of that heauenly inheritance.

1. 695. 4. Saints aſſured of ſaluation: and how.
2. 696. Eph. 2. 6.
3. 697. Ioh. 5. 24.
4. 698. 1 Ioh. 5. 12.

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

In this reſpect yee may be ſecure O fleſh and bloud: yee haue⁶⁹⁹ got heauen in Chriſt: they who denie heauen to you, may alſo denie Chriſt to be in heauen.

1. 699. Securi eſtote caro & ſanguis: vſurpaſtis coelum in Chriſto: negent & in coelo Chriſtum qui vobis coelum negant. Tertul. de Reſur.

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

5. A moſt happy kinde of regiment vnder which the Saints are: euen ſuch an one as the members of an head are vnder. An head ruleth the body not as a cruell lord and tyrant, rigorouſly,⁷⁰⁰ in humanely, baſely, and ſlauiſhly, but meekely, gently,⁷⁰¹ with great compaſſion, and fellow-feeling. Euen ſo doth Chriſt, his Church, binding vp that which is broken, healing that which is maimed, directing that which wandreth, and quickning that which is dull; which priuiledge is ſo much the greater becauſe it is proper to the Church. Though he haue a golden ſcepter of grace and fauour to hold out to his Church (as Ahaſh-veroſh held out his to Eſther) yet he hath alſo⁷⁰² a rod of iron to breake the men of this world, and to daſh them⁷⁰³ in peeces like a potters veſſell. Though he be gone to prepare a place for his Saints, that where he is they may be alſo, yet will⁷⁰⁴ he make his enemies his footſtoole.⁷⁰⁵

1. 700. 5. Difference betwixt [dropped from the edition]
2. 701. Chriſt gouerning the Saints and the world. [moved in the edition]
3. 702. Eſt. 5. 2. [moved in the edition]
4. 703. Pſal. 2. 9.
5. 704. Ioh. 14 3. [moved in the edition]
6. 705. Pſal. 110. 1.

p. 101 6. An aſſurance of ſufficient ſupply of all needfull things which⁷⁰⁶ the Saints want, and of ſafe protection from all things hurtfull. For by reaſon of this vnion, Chriſt our head hath a ſenſe of our want and of our ſmart. On this ground he ſaid to them which fed and viſited his members, Ye fed me, ye viſited me: and againe,⁷⁰⁷ to Saul that perſecuted his members, Saul, Saul, why perſecuteſt thou me?

1. 706. 6. Aſſurance of all needfull ſupply.
2. 707. Mat. 25. 35. Act. 9. 4. [moved in the edition]

Obiect. How is it then, that the Saints want many things,⁷⁰⁸ and oft ſuffer much ſmart, and hurt?

1. 708. Why Chriſt ſuffereth the Saints to want, and ſuffer.

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

7. A right to all that Adam loſt. For Chriſt is the heire of all, (the⁷⁰⁹ earth is the Lords, and the fulneſſe thereof) yea as mediator and head of the Church is he heire of all: his body therfore hath a right to all. On this ground the Apoſtle ſaith, All things are⁷¹⁰ yours. So as the Saints & only the Saints can with good conſcience⁷¹¹ vſe the things of this world. They who are not of this⁷¹² bodie (what right and title ſoeuer they haue before men) are but vſurpers of the things they enioy and vſe. They are like to bankrupts, who being not worth one peny, deceitfully borrow of others, and therewith keepe a great table, decke and furniſh their houſes very ſumptuouſly, put themſelues, wiues and children, into braue apparell, are frolicke and riotous: what is like to be the end of ſuch?

1. 709. 7. Saints haue a right to what Adam loſt.
2. 710. Heb. 1. 2.
3. 711. Pſal. 24 1.
4. 712. 1 Cor. 3. 21.

8. A right to more then Adam euer had: namely, to Chriſt⁷¹³ himſelfe, and to all that appertaineth vnto him: as to the puritie of his nature, to the perfection of his obedience, the merit of his bloud, the power of his death, the vertue of his reſurrection, the efficacie of his aſcenſion, all is ours: euen as the vnderſtanding, wit, iudgement, ſight, hearing, and all that is in the head, is the bodies: if the Church it ſelfe were of it ſelfe as pure in nature, as perfect in righteouſneſſe, as powerfull ouer death, and deuill, and graue, and hell, as able to riſe from death, and to aſcend into heauen, as Chriſt, it could receiue no greater benefit thereby, then it doth by them in the perſon of p. 102 Chriſt: ſo truly and properly is Chriſt himſelfe, and all things appertaining to him, the Churches. What can more be ſaid? what can more be deſired? O bleſſed vnion! bleſſed are they that haue a part therein!

1. 713. 8. Saints haue a right to Chriſt. See §. 28

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

1. 714. Why the Church baſely accounted of. 1 Ioh. 3. 1.

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

Ob. Is it poſſible that the body which is dead ſhould remaine⁷¹⁵ vnited to Chriſt, when as it receiueth no vertue from him?

1. 715. Corruption of the body no hinderance to our vnion with Chriſt.

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

p. 103 2. The very dead bodies conſumed with wormes or otherwiſe, doe receiue a great preſent benefit from their vnion with Chriſt: for by vertue thereof there is a ſubſtance preſerued, and they are kept from deſtruction: there is nothing deſtroied in the Saints by death, but that which if it were not deſtroied, would make them moſt miſerable, namely ſinne: that is vtterly, totally, finally deſtroied in them, and all the concomitances thereof, which are all manner of infirmities: but the rotting of the body, is but as the rotting of corne in the earth,⁷¹⁶ that it may ariſe a more glorious bodie. The metaphor of ſleepe,⁷¹⁷ attributed to the Saints when they die, ſheweth that their bodies are not vtterly deſtroied.

1. 716. 1 Cor. 15. 36.
2. 717. 1 Theſ 4. 13.

Obiect. The bodies of all men, euen of thoſe that are not⁷¹⁸ of this vnion, are preſerued from vtter deſtruction. This therefore is no benefit of our vnion with Chriſt.

1. 718. Difference betwixt the preſeruation of the Saints bodies and others in the graue.

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

1. The Saints are preſerued by a ſecret influence proceeding⁷¹⁹ from Chriſt, as an head: in which reſpect they are ſaid to ſleepe in Ieſus, and to be dead in Chriſt. But the wicked are reſerued by an Almightie power of Chriſt, as a terrible Lord and ſeuere Iudge.

1. 719. 1 Theſ. 4. 14, 16.

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

In regard of theſe differēces, the graue is as a bed to the Saints,⁷²⁰ for them quietly to ſleepe therein free from all diſturbance till the day of reſurrection: but it is a priſon to the wicked to hold them faſt againſt the great Day of Aſſiſe, that at Doomes day they may be brought to appeare at the barre of Gods iudgement ſeat, and there receiue the ſentence of condemnation.

1. 720. Iſa. 57. 2.

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

• p. 104 1. Their Reſurrection.
• 2. Their glory in heauen.

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

Reſurrection ſimply in it ſelfe is not the priuiledge of the Saints, but Reſurrection of life: to the wicked appertaineth the⁷²¹ Reſurrection of condemnation. The benefit of Reſurrection ariſeth from the glory which followeth therupon in heauen. That glory hath the Apoſtle excellently ſet forth⁷²² before verſ. 27.

1. 721. Ioh. 5. 29.
2. 722. §. 49, 50. &c.

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

1. Confidence in Chriſt. Chriſt being our head, ſo mighty,⁷²³ ſo wiſe, ſo tender, euery way ſo ſufficient an head as he is, we ſhould highly diſhonour him, if we ſhould not wholly and only repoſe our ſelues vpon him for euery good thing, and againſt euery euill.

1. 723. Heb. 3. 6. [moved in the edition]

2. Subiection anſwerable to his manner of gouerning vs.⁷²⁴ The world is ſubiect to Chriſt perforce, as he is an abſolute and Almighty Lord: but he gouerning vs as an head, we muſt be ſubiect vnto him as members, willingly, and readily. What member will riſe vp, and rebell againſt the head? yea, what member is not as ready to obey, as the head to command?⁷²⁵

1. 724. Mat. 6. 10. Chriſtus habet ſanctos voluntate, peccatores verò neceſſitate ſibi ſubiectos.
2. 725. Hier. in Eph. 1.

3. A cleanſing of our ſelues from all filthineſſe of fleſh and⁷²⁶ ſpirit. Shall we defile the members of Chriſt? The ſinnes of the⁷²⁷ Saints are in this reſpect the more hainous becauſe that body, euen Chriſt, whereof they are members, is defiled thereby. Wherefore in regard of Chriſt the head, of other Saints their fellow members, and of themſelues, muſt all that profeſſe themſelues to be of this bodie be watchfull ouer themſelues, and cleanſe themſelues from all filthineſſe. Otherwiſe p. 105 they giue iuſt occaſion to thinke that they are no members of this bodie. If a Lions foot, or Beares paw were held out, and ſaid to be the member of a man, would any beleeue it? Can we then thinke that worldlings, drunkards, profane, riotous, vncleane perſons, and ſuch like limbs of the Deuill, are members of Chriſt?

1. 726. 2 Cor. 7. 1.
2. 727. 1 Cor. 6. 15. [moved in the edition]

4. A conformitie vnto the image of Chriſt in true holineſſe⁷²⁸ and righteouſneſſe. It is not therefore ſufficient for the members of Chriſt to abſtaine from polluting themſelues, for they are created in Chriſt Ieſus vnto good works. He that abideth in⁷²⁹ me (ſaith Chriſt) and I in him, the ſame bringeth forth much fruit.⁷³⁰

1. 728. Epheſ. 4. 24.
2. 729. Epheſ. 210. [moved in the edition]
3. 730. Ioh. 15. 5.

5. Heauenly affections. If ye be riſen with Chriſt, ſeeke thoſe things which are aboue, where Chriſt ſitteth on the right hand of⁷³¹ God. Set your affections on things aboue, and not on things on the earth. Where our head is, there alſo ought our heart to be. Earthly affections come not from that head which is in heauen: nor from that Spirit which proceedeth from him. They⁷³² who are after the ſpirit minde the things of the ſpirit.

1. 731. Col. 3. 1, 2.
2. 732. Rom. 8. 5.

6. Courage againſt death: ſeeing that in death we are Chriſts, what cauſe haue we to feare death? Be not afraid of⁷³³ them that kill the body, and after that, haue no more that they can doe. The ancient worthies would not accept deliuerance, that⁷³⁴ they might obtaine a better reſurrection.

1. 733. Luke 12. 4.
2. 734. Heb. 11. 35.

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

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

This clauſe declareth the meanes whereby we come to be members of Chriſt, namely by receiuing a new being from Chriſt, which is to be, not of the fleſh, and of the bones of Adam, but of the fleſh and of the bones of Chriſt, which being ſpiritually taken, as hath beene expounded⁷³⁵ before, ſheweth that

1. 735. §. 70.

They who are true members of Chriſt body, are truly regenerate.⁷³⁶ If any be in Chriſt he is a new creature: theſe words are ſo⁷³⁷ laid downe by the Apoſtle, as they ſerue both for a demonſtration, and an exhortation (he is, or let him be a new creature) p. 106 neither is expreſſed, but either, or both may be vnderſtood. As many of you as have been baptized into Chriſt (that is, made⁷³⁸ members of this body) haue put on Chriſt, (that is, haue beene borne againe) the firſt branch noteth out our incorporation into Chriſt, the latter our regeneration.

1. 736. Doct.
2. 737. 2 Cor. 5. 17. εἴ τις ἐν Χριστῷ, καινὴ κτίσις.
3. 738. Gal. 3. 27. [moved in the edition]

This ſecond man, and laſt Adam Chriſt Ieſus is a quickning⁷³⁹ ſpirit: he diffuſeth life and grace into all his members: if his⁷⁴⁰ ſpirit be in vs, it will quicken our mortall bodies. If the head of our naturall bodies conueigh ſenſe into all our members: if the root of a tree diffuſe ſap into all the branches: ſhall not Chriſt much more giue life to all his members?

1. 739. Reaſon.
2. 740. 1 Cor. 15. 45. Rom. 8. 11. [moved in the edition]

This then is a matter of triall, whereby we may proue whether⁷⁴¹ indeed we are of this body or no, and ſo haue a true right⁷⁴² to the forenamed priuiledges. Many boaſt of this honour that they are members of Chriſts body, and yet are not of his fleſh and of his bones: they haue no other being, then what they receiued from their parents. Theſe vaine profeſſors are like woodden legs, or armes on a man, which may be couered ouer with hoſe and ſleeues for a time, but ſhall not be raiſed at the reſurrection with the other parts of the mans body: ſo neither ſhall thoſe profeſſors be raiſed to glory with Chriſt, though they may be couered ouer with the hoſe and ſleeues of profeſſion, and thereby ſeeme to be members.

1. 741. Vſe.
2. 742. Triall whether we be members of Chriſt.

This relatiue particle (HIS) twice repeated (of HIS fleſh,⁷⁴³ and of HIS bones) ſheweth that

1. 743. αὐτοῦ.

Regeneration is of Chriſt.⁷⁴⁴ The Sonne quickneth whom he will.⁷⁴⁵

1. 744. Ioh. 5. 21.
2. 745. Doctr.

Object. This worke is attributed in Scripture to the⁷⁴⁶ Father, to the⁷⁴⁷ Spirit, to the⁷⁴⁸ word, and to the⁷⁴⁹ Miniſters of the word.

1. 746. 1 Pet. 1. 3.
2. 747. Ioh. 3. 5.
3. 748. Iam. 1. 18.
4. 749. 1 Cor. 4. 15.

Anſw. Chriſt may very well ſtand with all theſe. The three perſons in Trinitie are all one: One in nature and eſſence:⁷⁵⁰ One in will and conſent: One in vertue and power: what the one doth the other doth alſo. Yet becauſe there is a difference in their manner of working, this worke (as other workes) is diſtinctly attributed to each of them.

1. 750. Philem. verſ. 10. The worke of the three perſons in our regeneration.

The Father is (as I may ſo ſpeake) the beginner of this p. 107 worke. His will it was that his Sonne ſhould be the head of a bodie, and that there ſhould members be made fit for that head, and haue a new being (of his owne will begat he vs) for⁷⁵¹ this end he ſent his Sonne into the world to be made fleſh. The Sonne put in execution the will of his Father: he tooke fleſh vpon him, that we might be of his fleſh. Thus ſaith Chriſt of himſelfe, I came downe from heauen to doe the will of him that⁷⁵² ſent me; And this is the Fathers will which hath ſent me, that of all which he hath giuen me I ſhould loſe nothing, but ſhould raiſe it vp againe at the laſt day. The Spirit applieth vnto vs the vertue and efficacie of the fleſh of Chriſt, and ſo finiſherh this bleſſed worke. It is the Spirit that quickneth: the fleſh profiteth nothing,⁷⁵³ namely, of it ſelfe without the Spirit.

1. 751. Iam. 1. 18. [moved in the edition]
2. 752. Joh. 6. 38, 39.
3. 753. Ioh. 6. 63.

Thus we ſee that the applying of this worke of regeneration vnto Chriſt, excludeth not the worke of the Father, or of the Holy Ghoſt therein, but excludeth the worke of man: ſo as it is not of our ſelues, nor of our parents, nor of any other man: for we are borne not of bloud, nor of the will of the fleſh, nor of the will of man, but of God: in which reſpect our new birth⁷⁵⁴ is ſaid to be⁷⁵⁵ from aboue.

1. 754. Ioh. 1. 13. [moved in the edition]
2. 755. ἄνωθεν.

Obiect. How is it then attributed to the word, and to the⁷⁵⁶ miniſterie of man?⁷⁵⁷

1. 756. Ioh. 3. 3.
2. 757. How regeneration is attributed to the word, and to Miniſters thereof.

Anſw. As vnto inſtruments which the Lord is pleaſed to vſe: Of the word it is ſaid, God hath begotten vs with the word: of himſelfe a Miniſter thus ſaith the Apoſtle, In Chriſt Ieſus I haue begotten you: ſo as God and Chriſt are ioyned⁷⁵⁸ with theſe inſtruments, or elſe they are no whit powerfull and⁷⁵⁹ effectuall for ſo great a worke: for neither is he that planteth any⁷⁶⁰ thing, nor he that watreth: but God that giueth the increaſe.

1. 758. Iam. 1. 18. [moved in the edition]
2. 759. 1 Cor. 4. 15. [moved in the edition]
3. 760. 1 Cor. 3. 7.

The worke of regeneration is a new creation, a diuine⁷⁶¹ worke, aboue humane ſtraine. It muſt therefore be wrought by the Lord, or it cannot be wrought at all.

1. 761. Reaſon.

This is to be noted both of thoſe that haue not yet aſſurance⁷⁶² of this bleſſed worke wrought in them: and alſo of thoſe who haue aſſurance thereof.

1. 762. Uſe.

The former may here learne whither to haue recourſe for it: namely, to him who came downe from heauen for that purpoſe, and who ſaith, Him that commeth vnto me I will in no wiſe⁷⁶³ p. 108 caſt out. In all the meanes that we vſe, let vs looke vp vnto him, and ſeeke a bleſſing of him.

1. 763. Ioh. 6. 37.

The latter muſt with the tenth leper returne backe vnto⁷⁶⁴ Chriſt, and glorifie God. Whatſoeuer the meanes were, or whoſoeuer the Miniſter was, the praiſe and glorie of all muſt be giuen to him.

1. 764. Luke 17. 16.

The prepoſition (OF) twice ſet downe (OF his fleſh, and⁷⁶⁵ OF his bones) being a proper note of the materiall cauſe, ſheweth that

1. 765. ἐκ.

Chriſt is not only the author, but the matter alſo of our new birth. The new ſpirituall being which the Saints haue, commeth out of him.⁷⁶⁶ From him all the bodie hauing nouriſhment increaſeth with the increaſe of God. In this reſpect we are ſaid to be⁷⁶⁷ bleſſed with all ſpirituall bleſſings in Chriſt. The metaphor of a⁷⁶⁸ vine, which Chriſt taketh vnto himſelfe, proueth alſo as much: ſo doe theſe phraſes,⁷⁶⁹ My fleſh is meat indeed, my bloud is drinke indeed.

1. 766. Col. 2. 19. ἐξ οὗ πᾶν τὸ σῶμα ἐπιχορηγούμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ.
2. 767. Epheſ. 1. 3.
3. 768. Joh 15. 5. [moved in the edition]
4. 769. Ioh. 6. 55. [moved in the edition]

This Chriſt commeth to be by his incarnation. God in himſelfe is as a bottomleſſe and a cloſed fountaine: from him⁷⁷⁰ immediately we can receiue nothing. But Chriſt made fleſh is⁷⁷¹ a fountaine opened:⁷⁷² In him all fulneſſe dwelleth.⁷⁷³ And of him haue all we receiued, euen grace for grace.

1. 770. Reaſon.
2. 771. Zach. 13. 1. [moved in the edition]
3. 772. Col. 1. 19. [moved in the edition]
4. 773. Ioh. 1. 16. [moved in the edition]

Behold here the benefit of Chriſts incarnation: by his taking⁷⁷⁴ part of our mortall fleſh, are we made partakers of his ſpirituall fleſh, namely, of that ſpirituall life and grace which commeth from him, who was made fleſh, to conuey the ſame into vs. To ſtrengthen our faith the more firmly herein, the Lord hath inſtituted the holy Communion of his bodie and bloud. With what conſcience, reuerence, and confidence, ought this bleſſed Sacrament to be celebrated?

1. 774. 1 Vſe:

By this Doctrine we may further learne how to ſeeke euery⁷⁷⁵ thing at Gods hands which we deſire to obtaine, and how to offer that ſacrifice of praiſe vnto God, which wee would haue⁷⁷⁶ to be accepted; namely in and through Ieſus Chriſt, by whom⁷⁷⁷ only we haue all that communion which we haue with God.⁷⁷⁸ Well therefore doth the Church conclude all her formes of p. 109 Prayers and Praiſes with this, or ſuch a like clauſe, through Ieſus Chriſt our Lord.

1. 775. 2. Vſe.
2. 776. Ioh. 16. 23.
3. 777. Heb. 13. 15. [moved in the edition]
4. 778. Col. 3. 17.

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

Regeneration is a moſt excellent worke. The excellencie hereof⁷⁷⁹ will the better appeare, if we compare it with the great and glorious worke of our creation, and ſhew how farre it ſurpaſſeth it: wherein I will hold cloſe to this metaphor, and touch⁷⁸⁰ no other differences then it doth point out vnto vs.

1. 779. Doctr.
2. 780. Difference betwixt regeneration and creation.

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

2. The relation that then was betwixt Chriſt and man,

was Creator, but here Head, We are members of his bodie.

Creature, Bodie,

The bond is now much neerer.

3. The being which then we had, was from Adam: But the being which now we haue is from Chriſt, of HIS fleſh.

4. That being was but naturall. This is ſpirituall: for that⁷⁸¹ which is borne of the Spirit, is Spirit.

1. 781. Ioh. 3. 6.