ANSW. The union which the elect have with Christ, is the work of
God’s grace, whereby they are spiritually and mystically, yet really
and inseparably joined to Christ, as their head and husband, which
is done in their effectual calling.
We have, in the foregoing part of this work, considered man as made
upright at first; but not continuing in that state, plunged into those
depths of sin and misery, which would have rendered his state altogether
desperate, without the interposition of a Mediator; whose designation to
this work, his fitness for, and faithful discharge thereof, have been
particularly considered in several foregoing answers, wherein we have
had an account of his Person as God-man; his offices of Prophet, Priest,
and King, his twofold estate, to wit, of humiliation and exaltation; and
the benefits which accrue to the church thereby. This church has also
been considered as _visible_ or _invisible_; and the former of these, as
enjoying many privileges which respect, more especially, the ordinary
means of salvation.
We are now led to consider the benefits which the members of the
_invisible_ church, to wit, the whole number of the elect, who have
been, are, or shall be gathered into one, under Christ, their head,
enjoy by him. And these are contained in two general heads; namely,
union and communion with him in grace and glory; which comprise in them
the blessings of both worlds, as the result of their relation to, and
interest in him. First, they are united to him, and then made partakers
of his benefits. All grace imparted to us here, is the result thereof;
as the apostle says, _Of him are ye in Christ Jesus, who of God is made
unto us wisdom, and righteousness, and sanctification, and redemption_,
1 Cor. i. 30. And elsewhere our Saviour says, _He that abideth in me,
and I in him, the same bringeth forth much fruit_, John xv. 5. And the
contrary hereunto is inconsistent with the exercise of any grace:
_Without me ye can do nothing_.
Moreover, that communion which the saints have with Christ in glory,
whereby they who are brought to a state of perfection, participate of
those graces and comforts which flow from their continued union with
him; and the first fruits, or foretastes of glory, which they have in
this world, are also founded on it. Thus the apostle calls Christ in his
people, _The hope of glory_, Colos. i. 27. and speaking of his giving
eternal life to them, he considers them as being _in his hand_, from
whence _none shall pluck them out_, John x. 28. or separate them from
him. So that they shall enjoy everlasting happiness with him, inasmuch
as they shall _be found in him_, Phil. iii. 9. which leads us more
particularly to consider,
What this union with Christ is. The scripture often speaks of Christ’s
being, or abiding in his people, and they in him; and assigns it as an
evidence of their interest in the blessings he has purchased for them:
and, indeed, it is from hence that all internal and practical godliness
is derived.
This privilege argues infinite condescension in him, and tends to the
highest advancement of those who are the subjects thereof. Now that we
may understand what is intended thereby, let us take heed that we do not
include in it any thing that tends to extenuate it on the one hand; or
to exalt those who are made partakers of it above the station or
condition into which they are brought thereby, on the other.
It is not sufficient to suppose that this union contains in it no more
than that his people have the same kind of nature with him, as being
made _partakers of flesh and blood_; he having _himself taken part of
the same_, Heb. ii. 14. He is indeed allied to us, as having all the
essential perfections of our nature: and this was an instance of
infinite condescension in him, and absolutely necessary to our
redemption: nevertheless, this similitude of nature; abstracted from
other considerations, accompanying or flowing from his incarnation,
contains in it no other idea of union, between Christ and his people,
than that which they have with one another; nor is it a privilege
peculiar to believers, since Christ took on him the same human nature
that all men have, though with a peculiar design of grace to those whom
he came to redeem. This I the rather take notice of, because the
Socinians, and others, that speak of this privilege, inasmuch as it is
often mentioned in scripture, appear to have very low thoughts of it,
when they suppose nothing more than this to be intended thereby.
Again, this union includes in it more than what is contained in that
mutual love that is between Christ and believers, in that sense in which
there is an union of affection between those who love one another; as it
is said, _The soul of Jonathan was knit with the soul of David; and
Jonathan loved him as his own soul_, 1 Sam. xviii. 1. In which respect
believers are united to one another; or, as the apostle expresses it,
their hearts are _knit together in love_, Col. ii. 2. _being like
minded, having the same love, being of one accord, of one mind_, Phil.
ii. 2. or, as he adds, _Let this mind also be in you, which was also in
Christ Jesus_, ver. 5. I say it includes more than this, which is rather
the fruit and consequence of our union with Christ, than that wherein it
principally consists.
Moreover we must take heed that we do not, in explaining this union
between Christ and believers, include more in it than what belongs to
creatures infinitely below him, to whom they are said to be united:
therefore we cannot but abhor the blasphemy of those who speak of an
essential union of creatures with God; or, as though they had hereby
something derived to them in common with Christ the great Mediator.[1]
But passing by this method of accounting for the union between Christ
and believers, there are two senses in which it is taken in scripture;
one is, that which results from Christ’s being their federal head,
representative, or surety; having undertaken to deal with the justice of
God in their behalf, so that what he should do, as standing in this
relation to them, should be placed to their account, as much as though
it had been done by them in their own persons: this is what contains in
it their concern in the covenant of grace, made with him in their
behalf; of which something has been said under a foregoing answer;[2]
and it is the foundation of their sins being imputed to him, and his
righteousness to them; which will be farther considered, when we treat
of the doctrine of justification under a following answer.[3]
Therefore this union with Christ, which is mentioned in the answer we
are now explaining, is of another nature, and, in some respects, may be
properly styled a _vital union_, as all spiritual life is derived from
it; or a _conjugal union_, as it is founded in consent, and said to be
by faith. Now there are two things observed concerning it.
1. It is expressed by our being spiritually and mystically joined to
Christ: it is styled a _spiritual_ union, in opposition to those gross
and carnal conceptions which persons may entertain concerning things
being joined together in a natural way; and, indeed, whatever respects
salvation is of a spiritual nature.
It is moreover called a _mystical_ union, which is the word most used by
those who treat on this subject; and the reason is, because the apostle
calls it _a great mystery_, Eph. v. 32. by which we are not to
understand the union there is between man and wife, as contained in the
similitude by which he had before illustrated this doctrine, as the
Papists pretend,[4] but the union that there is between Christ and his
church. And it is probably styled _a mystery_, because it could never
have been known without divine revelation: and as Christ’s
condescension, expressed herein, can never be sufficiently admired; so
it cannot be fully comprehended by us. This is such a nearness to him,
and such a display of love in him _as passeth knowledge_. However, there
are some similitudes used in scripture to illustrate it. As,
(1.) The union that there is between the _vine_ and the _branches_, John
xv. 1, 2, 5. whereby life, nourishment, growth and fruitfulness are
conveyed to them: in like manner all our spiritual life together, with
the exercise and increase of grace, depend on our union with, abiding
in, and deriving what is necessary thereunto, from him.
(2.) It is also compared to the union there is between the _head_ and
_members_, as the apostle farther illustrates it, when he styles _him
the head, from which all the body, by joints and bands, having
nourishment ministered, and knit together, increaseth with the increase
of God_, Col. ii. 19. which is a very beautiful similitude, whereby we
are given to understand, that as the head is the fountain of life and
motion to the whole body, as the nerves and animal spirits take their
rise from thence, so that if the communication that there is between
them and it, be stopped, the members would be useless, dead, and
insignificant: so Christ is the fountain of spiritual life and motion,
to all those who are united to him.
(3.) This union is farther illustrated, by a similitude taken from that
union which there is between the foundation and the building; and
accordingly Christ is styled, in scripture, _the chief corner stone_,
Eph. ii. 20. and a _sure foundation_, Isa. xxviii. 16. And there is
something peculiar in that phrase which the apostle uses, which is more
than any similitude can express; when he speaks of Christ as the _living
stone_, or rock, on which the church is built; and of believers, as
_lively stones_, 1 Pet. ii. 4, 5. to denote, that they are not only
supported and upheld by him, as the building is by the foundation, but
enabled to put forth living actions, as those whose life is derived from
this union with him.
(4.) There is another similitude taken from that nourishment which the
body receives, by the use of food; and therefore our Saviour styles
himself the _bread of life_, or the _bread which cometh down from
heaven, that a man may eat thereof, and not die_; and proceeds to speak
of his _giving his flesh for the life of the world_; and adds, _he that
eateth my flesh and drinketh my blood, dwelleth in me, and I in him_,
John vi. 48-56.
(5.) There is another similitude, by which our being united to Christ by
faith, is more especially illustrated, taken from the union which there
is between man and wife; accordingly this is generally styled, a
conjugal union, between Christ and believers. Thus the prophet says,
_Thy Maker is thine Husband, the Lord of hosts is his name; and thy
Redeemer, the holy One of Israel_, Isa. liv. 5. And the apostle,
speaking of a man’s _leaving his father and mother, and being joined
unto his wife, and they two being one flesh_, Eph. v. 31, 32. applies
it, as was before observed, to the union that there is between Christ
and the church; and adds, that _we are members of his body, of his
flesh, and of his bones_, ver. 30. which expression, if not compared
with other scriptures, would be very hard to be understood; but it may
be explained by the like phraseology, used elsewhere. Thus, when God
formed Eve at first, and brought her to Adam, and thereby joined them
together in a conjugal relation: he says upon this occasion, _This is
now bone of my bone, and flesh of my flesh_, Gen. ii. 23. And we find
also, that other relations, which are more remote than this, are
expressed by the same mode of speaking. Thus Laban says to Jacob,
_Surely thou art my bone and my flesh_, Gen. xxix. 14. And Abimelech
pleading the relation he stood in to the men of Shechem, as a pretence
of his right to reign over them, tells them, _I am your bone and your
flesh_, Judges ix. 2. Therefore the apostle makes use of the same
expression, agreeably to the common mode of speaking used in scripture,
to set forth the conjugal relation which there is between Christ and
believers.
The apostle, indeed, elsewhere alters the phrase, when he says, _He that
is joined to the Lord is one Spirit_, 1 Cor. vi. 17. which is so
difficult an expression, that some who treat on this subject, though
concluding that there is in it something that denotes the intimacy and
nearness of this union, and more than what is contained in the other
phrase, of their _being one flesh_, nevertheless, reckon it among those
expressions which are inexplicable; though I cannot but give into the
sense in which some understand it; namely, that inasmuch as the same
Spirit dwells in believers that dwelt in Christ, though with different
views and designs, they are hereby wrought up, in their measure, to the
same temper and disposition; or as it is expressed elsewhere, _The same
mind_ is in them _that_ was _in Christ_, Phil. ii. 5. which is such an
effect of this conjugal relation that there is between him and them, as
is not always the result of the same relation amongst men. The reason
why I call this our being united to Christ, by faith, is because it is
founded in a mutual consent; as _the Lord avouches them_ on the one
hand, _to be his people_, so they, on the other hand, _avouch him to be
their God_, Deut. xxvi. 17, 18. the latter of which is, properly
speaking, an act of faith; whereby they give up themselves to be his
servants, to all intents and purposes, and that for ever.
It is farther observed in this answer. That union with Christ is a work
of God’s grace: this it must certainly be, since it is the spring and
fountain from whence all acts of grace proceed; and indeed, from the
nature of the thing, it cannot be otherwise: for if there be a wonderful
instance of condescending grace in God’s conferring those blessings that
accompany salvation; this may much more be deemed so. If Christ be
pleased to _dwell_ with, and _in_ his people, and to _walk_ _in_ them, 2
Cor. vi. 16. or as it is said elsewhere, to _live in them_, Gal. ii. 20.
as a pledge and earnest of their being forever with him in heaven; and
if, as the result hereof, they be admitted to the greatest intimacy with
him; we may from hence take occasion to apply what was spoken by one of
Christ’s disciples, to him, with becoming humility and admiration; _how
is it that thou wilt manifest thyself unto us, and not unto the world?_
John xiv. 22. Is it not a great instance of grace, that the Son of God
should make choice of so mean an habitation, as that of the souls of
sinful men; and not only be present with, but united to them in those
instances which have been before considered?
2. It is farther observed in this answer, that we are united to Christ
in effectual calling; which leads us to consider what is contained in
the two following answers.
Footnote 1:
_The first that seems to use this unsavoury mode of speaking, is
Gregory Nazianzen; who did not consider how inconsistent some of those
rhetorical ways of speaking, he seems fond of, are with that doctrine,
which, in other parts of his writings, he maintained. Those words_
Χριστοποιειν, _and_ θεοποιειν, _which he sometimes uses to express the
nature, or consequence of this union between Christ and believers, are
very disgustful. In one place of his writings, (Vid. ejusd. Orat. 41.)
exhorting Christians to be like Christ, he says, That because he
became like unto us_, γενωμεθα Θεοι δι αυτον, efficiamur Dii propter
ipsum; _and elsewhere, (in Orat. 35. de Folio.) he says_, Hic homo
Deus effectus postea quam cum Deo coaluit ἱνα γενωμαι τοσουτον θεος
ὁσον εκ εινοc ανθρωπος εγενηθη, ut ipse quoque tantum Deus efficiar
quantum ipse homo. _And some modern writers have been fond of the same
mode of speaking, especially among those who, from their mysterious
and unintelligible mode of expressing themselves, have rather exposed
than defended the doctrines of the gospel. We find expressions of the
like nature in a book put forth by Luther, which is supposed to be
written by Taulerus, before the Reformation, called Theologia
Germanica, and some others, since that time, such as Parcelsus,
Swenckfelt, Weigelius, and those enthusiasts, that have adhered to
their unintelligible and blasphemous modes of speaking._
Footnote 2:
_See Vol. II. Quest. 31. page 167._
Footnote 3:
_Quest. 70._
Footnote 4:
_This is the principal, if not the only scripture, from which they
pretend to prove marriage to be a sacrament, and they argue thus. The
Greek church had no other word to express what was afterwards called a
sacrament by the Latin church, but_ μυστηριον, a mystery: _therefore
since the apostle calls marriage, as they suppose, a mystery, they
conclude that it is a sacrament; which is a very weak foundation for
inserting it among those sacraments which they have added to them that
Christ had instituted; for the sacraments are no where called
mysteries in scripture: and therefore we are not to explain doctrines
by words which were not used till some ages after the apostles’ time:
and if there were any thing in their argument_, viz. _that that which
is called a mystery in scripture, must needs be a sacrament, it does
not appear that the apostle calls marriage_ a great mystery, _but the
union that there is between Christ and his church; as he expressly
says in the following words_; I speak concerning Christ and the
church.
Quest. LXVII., LXVIII.