very substance of the Saints their flesh and bones taken out of Christ as the substance of Eue was taken out of Adam Answ Not so if the words be literally taken For so may Christ rather be said to be of our flesh and of our bones because he tooke our nature and that from a daughter of Adam in which respect he is said to be of the seed of Dauid and of the Iewes as concerning the flesh Besides the Apostle expresly saith vers 32. that This is a great mysterie The mysterie therefore must be searched out For this end Christ must be considered as another Adam and so the holy Ghost stileth him The last Adam The second man that is a stocke a root that giueth a being to branches sprouting out of him 2. Quest What being is that which we receiue from Christ Answ Not our naturall being that we haue of the parents of our flesh but a supernaturall and spirituall being which the Scripture termeth a new birth a new man a new creature This spirituall being is not in regard of the substance of our soule or bodie or of any of the powers or parts faculties or members of them for all these we haue by lineall descent from Adam and all these haue all sorts of men as well they who are not of the Church as they who are of it but in regard of the integritie goodnesse and diuine qualities which are in them euen that holinesse and righteousnesse wherewith the Church is endued and adorned As we are naturall men we are of Adam as we are spirituall men we are of Christ 3. Quest Why is mention made of flesh and bones in this spirituall being Answ 1. In allusion to the creation of Eue that by comparing this with that this might be the better conceiued 2. In regard of the Lords Supper where the flesh of Christ is mystically set before vs to be spirituall food vnto vs. That as before vers 26. he shewed the mysterie of one Sacrament Baptisme here he might shew the mysterie of the other Sacrament The Lords Supper 3. In relation to Christs humane nature by vertue whereof we come to be vnited vnto Christ For the diuine nature of Christ is infinite incomprehensible incommunicable and there is no manner of proportion betwixt it and vs so as we could not be vnited to it immediately But Christ by taking his humane nature into the vnitie of his diuine nature made himselfe one with vs and vs one with him so as by his partaking of our mortalitie we are made partakers of his immortalitie 4. Quest Are we then vnited only to his humane nature Answ No we are vnited to his person God-Man For as the diuine nature in and by it selfe is incommunicable so the humane nature singly considered in and by it selfe is vnprofitable The Deitie is the fountaine of all life and grace the flesh quickneth not but that spirituall life which originally and primarily floweth from the Deitie as from a fountaine is by the humanitie of Christ as by a conduit-pipe conueyed into vs. 5. Quest How can we who are on earth be vnited to his humane nature which is contained in the highest heauen Answ This vnion being supernaturall and spirituall there needeth no locall presence for the making of it That eternall Spirit which is in Christ is conueyed into euerie of the Saints as the soule of a man is into euerie member and part of his bodie by vertue whereof they are all made one with Christ and with one another by one Spirit we are all baptized into one bodie which bodie is Christ This is to be noted against these two errours The first is this We are vnited first to the diuine nature of Christ which is euerie where and by vertue thereof to his humane nature Answ 1. The Deitie as we shewed is immediately incommunicable so as this cannot be 2. Our vnion with Christ is spirituall not physicall or naturall so as this locall presence needeth not The second errour is this The humane nature of Christ hath all the diuine properties in it so as it is euerie where present and by reason thereof we are vnited vnto Christ Answ This also is impossible and needlesse The properties of a true bodie cannot possibly admit the incommunicable properties of the Deitie that implieth direct contradiction which is that finite should be infinite Needlesse also this is because the vnion we speake of is as we said spirituall 6. Quest What kinde of vnion is this spirituall vnion Answ A true reall vnion of our persons bodies and soules with the person of Christ God and man For as the holy Ghost did vnite in the virgins wombe the diuine and humane natures of Christ and made them one person by reason wherof Christ is of our flesh of our bones so the spirit vniteth that person of Christ with our persons by reason whereof we are of his flesh and of his bones A great difference there is betwixt the kindes of these vnions for the vnion of Christs two natures is hypostaticall and essentiall they make one person but the vnion of Christs person and ours is spirituall and mysticall they make one mysticall body yet is there no difference in the reality and truth of these vnions our vnion with Christ is neuer a whit the lesse reall and true because it is mysticall and spirituall they who haue the same spirit arâ— as truly one as those parts which haue the same soule The effects which proceed from this vnion doe shew the truth thereof for that spirit which sanctified Christ in his mothers wombe sanctifieth vs also that which quickned him quickneth vs that which raised him from death raiseth vs that which exalted him exalteth vs. The many resemblances which the Scripture vseth to set forth this vnion doe shew the truth thereof but most liuely is it set forth by that resemblance which Christ maketh betwixt it and his vnion with his Father I pray saith he of all his Saints That they may all be one as thou Father art in me and I in thee that they also may be one in vs that they may be one as we are one This note of comparison as is not to be taken of the kinde but of the truth of these vnions our vnion with Christ is as true as Christs vnion with his Father So true is this vnion as not only Iesus himselfe but all the Saints which are members of this body together with Iesus the head thereof are called CHRIST 1 Cor. 12. 12. Gal. 3. 16. This is to be noted against their conceit who imagine this vnion to be only in imagination and conceit or else only in consent of spirit heart and will or at the most in participation of spirituall graces 7. Quest What is the bond whereby this vnion is made namely whereby Christ and the Saints are made one Answ There
patterne to teach them how to loue A motiue it is to loue Christ because loue deserueth loue especially such a loue of such a person as the loue of Christ is Yea our loue of Christ is an euidence that we are loued of Christ as smoake is a signe of fire Wherefore both in thankfulnesse to Christ for his loue to vs and for assurance to our owne soules of Christs loue to vs we ought in all things that we can to testifie our loue to Christ A motiue it is also to loue our brethren because Christ being in heauen our goodnesse extendeth not to him but our brethren on earth stand in his stead and the loue we shew to them we shew to him and he accepteth it as done to him Ye fed me yee visited me saith Christ to them that fed and visited his brethren This loue also euen the loue of our brethren is an euidence that we are loued of God Wherefore if Christ so loued vs we ought also to loue one another How the loue of Christ is a patterne I will afterwards shew §. 28. Of Christs giuing himselfe EPHES. 5. 25. And gaue himselfe for it THis fruit and effect of Christs loue extendeth it selfe to all the things that Christ did or suffered for our redemption as that he descended from heauen tooke vpon him our nature and became a man that he subiected himselfe to the law and perfectly fulfilled it that he made himselfe subiect to many temptations of the deuill and his instruments that he tooke vpon him our infirmities that he became a King to gouerne vs a Prophet to instruct vs a Priest to make an attonement for vs that he subiected himselfe to death the cursed death of the crosse and so made himselfe an oblation sacrifice for our sins that he was buried that he rose againe that he ascended into heauen and there sitteth at Gods right hand to make intercession for vs. For after that Christ had taken vpon him to be our head and Sauiour he wholly set himselfe apart for our vse and our benefit so as his person his offices his actions his sufferings his humiliation his exaltation the dignitie the puritie the efficacie of all is the Churches and to her good doe they all tend This in generall is the extent of this fruit of Christs loue he gaue himselfe for it More particularly we may note these three points 1. The action what he did he gaue 2. The obiect what he gaue himselfe 3. The end why he gaue himselfe for it for the Churches good The action hauing relation to the obiect most especially pointeth at the death of Christ The Greeke word is a compound word and signifieth to giue vp It implieth two things 1. That Christ willingly died the simple word gaue intimateth so much 2. That his death was an oblation that is a price of redemption or a satisfaction the compound word gaue vp intimateth so much §. 29. Of the willingnesse of Christ to die That Christ willingly died is euident by the circumstances noted about his death when Peter counselled him to spare himselfe and not to goe to Ierusalem where he was to be put to death he called him Satan and said he was an offence to him when Iudas went out to betray him he said vnto him That thou doest doe quickly When Iudas was gone out to get companie to apprehend him he went to the place where he was wont so as Iudas might readily finde him yea he met them in the mid-way that came to take him and he asked them whom they sought though he knew whom they sought and when they said Iesus of Nazaret he answered I am he When they came to him he droue them all backward with a word of his mouth and yet would not escape from them He could haue praied to the Father to haue had more then twelue legions of Angels for his safeguard against those that apprehended him but would not when by his aduersaries he was prouoked to haue come downe from the Crosse and could haue done so he would not At the instant of giuing vp the ghost he cried with a loud voice which sheweth that his life was not then spent he might haue retained it longer if he would and thereupon the Centurion gathered that he was the Sonne of God When he was actually dead and laid in a graue he rose againe These other like circumstances verifie that which Christ said of himselfe No man taketh my life from me but I lay it downe of my selfe It was therefore no necessitie that compelled him to die but his voluntarie obedience Christ is the Lord Prince and Author of life and hath an absolute power as ouer the life of others so ouer his owne life Thus then we see that his sacrifice was a voluntarie and free gift the cause thereof was his owne will and good pleasure Exceedingly doth this commend the loue of Christ and assureth vs that it is the more acceptable to God who loueth a cheerefull giuer Let vs in imitation of our head doe the things whereunto we are called willingly and cheerefully though they seeme neuer so disgracefull to the world or grieuous to our weake flesh §. 30. Of the kinde of Christs death an oblation That Christs death was an oblation and a price of redemption is euident by the death of those beasts which were offered vp for a sacrifice and therein were a type of Christs death But expresly is this noted by this Apostle where he saith Christ hath giuen himselfe for vs an offering and sacrifice to God for a sweet smelling sauour and againe Christ gaue himselfe a ransome The phrases of redeeming purchaesing buying with the like attributed to Christ and his bloud doe further confirme the same Learne hereby to consider Christs death not as the death of a priuate man but of a publike person of a suertie of a pledge that in our roome and stead was made sinne and was made a curse to redeeme vs from our sinnes and from the curse which by sinne was fallen vpon vs. The comfort and benefit of Christs death is lost if this be not knowne and beleeued In this consisteth a maine difference betwixt the death of Christ and all other men not the most righteous Martyrs excepted Their death was but a dutie and debt no satisfactory oblation no price no ransome as Christs was §. 31. Of the infinite valew of the prince of our redemption The Obiect or thing which Christ gaue for a ransome was himselfe not his body alone nor his body and soule only but his person consisting of his two natures humane and diuine Quest How could his diuine nature be giuen vp could it suffer could it die Answ 1. The Deitie simply considered in and by it selfe could not die but that person which was God both could and did die
For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and