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