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,