The Holy Arbor, Chapter 4 · Section 10
§. 10. The Communion of Saints.
THe Communion of Saints, is that holy and ſweet fellowſhip which all the Members of Chriſts Church have with their Head Chriſt Jeſus, and one with another, whether they are Believers here, or departed. Nor is this the leaſt of Chriſts benefits beſtowed on the Church by the Holy Ghoſt: For herein all the Saints have the ſame Reconciliation, the ſame Redemption, the ſame Righteouſneſs, the ſame Sanctification, the ſame Salvation, by and for Chriſt; All the Saints have the ſame benefits common, which are neceſſary to Salvation, Eph. 4.4. And all the like ſpecial gifts, though not all a like meaſure, but are ſo diſtributed to every Member, as that ſome excel others in gifts and graces in the Church: for the gifts of the Holy Ghoſt are diverſe, and to every one of us is given grace, according to the meaſure of the gift of Chriſt, Eph. 4.7.
The chief part of the Communion of Saints, is the union or coherence of all the Saints; that is, of the whole body of the Church, with Chriſt the Head, and of his Members among themſelves, which is wrought by the Holy Ghoſt, even by the ſame Spirit, who dwelleth in Chriſt the Head, and in all his Members: So that to believe the Communion of Saints, is to believe, That the Saints (of which number I muſt needs certainly be aſſured my ſelf to be one) are united by the Spirit unto Chriſt their Head, and that from the Head gifts are poured down unto them, both thoſe which are the ſame in all neceſſary to Salvation; as alſo thoſe which being diverſe, and diverſly beſtowed upon every one, are requiſite for the edification of the Church: And that they are by the ſame Spirit likewiſe united among themſelves. The myſtical union between Chriſt and every true Believer is not onelyonly in regard of ſoul, but of body alſo; which being once knit, ſhall never be diſſolved, but is eternal: whereupon, the dying, dead, rotten and conſumed body remaineth ſtill a Member of Chriſt, abideth within the Covenant, and is and ſhall be ever a Temple of the Holy Ghoſt. Touching which union in regard of the ſoul, Chriſt dwelleth therein, or in the heart of every true Believer, as the ſoul in the body, and acts the ſoul, as the ſoul acts the body, without whom the ſoul is dead to all goodneſs: So that if thou finde that thou art no more able to pray, nor no more able to do any duty then thou waſt before, that thou liveſt in thy luſts as much as ever thou didſt, that thou haſt not that new heart, that new Spirit, that new affection which the Scriptures ſpeak of, then be ſure that Chriſt dwelleth not in thy heart, thou haſt no communion with him or his Saints.
The Union of Chriſt and the Church is a great Myſtery, Eph. 5.32. not to be meaſured with the line of our own Reaſon, which can never fathom the depth thereof; a Secret that could not be opened but by Divine Revelation, nor being opened, can be conceived, but by the illumination of the Spirit. Thus though it be above our capacity, yet being revealed, we muſt believe it, as we do the myſtery of the Trinity, of Chriſts Eternal generation, of the Perſonal Union of his two Natures, of the Proceeding of the Holy Ghoſt, and the like. So that in our Meditation of this Myſtery, we muſt conceive no carnal, no earthly thing of it, becauſe it is a Myſtery; it is altogether Spiritual and heavenly. From the natural Union of our head and body, and from the Matrimonial Union of man and wife, we may by way of reſemblance but help our underſtanding in the Union of Chriſt and his Church; but notwithſtanding the compariſons, we may not draw the Myſtery it ſelf to any carnal matter, for it is onelyonly and wholly Spiritual. This plainly diſcovereth the ſtrange folly of the Papiſts, who make our Union with Chriſt meerly carnal, conceiving it to conſiſt in a corporal commixion of Chriſts fleſh with ours; in which conceit there is a great deal of groſs abſurdity, no great Myſtery. Now the maner of our Union with Chriſt, is not by being united onelyonly to his Humane Nature, but by being united to Chriſts Perſon, God-Man: For as his Divine Nature in and by it ſelf is incommunicable; ſo the Humane Nature ſimply conſidered in and by it ſelf, is unprofitable: for the Deity is the Fountain of Life and Grace, which through the Humanity of Chriſt is conveyed unto us. And though he be in heaven and we on earth, yet this Union being ſupernatural and Spiritual, there needeth no local preſence for the making of it; the Spirit of Chriſt being conveyed into every of the Saints, as the ſoul into every part of the body, makes the Members one Myſtical Body their Head.
What the communion of Saints ſignifies:
1. The Union of the Church with Chriſt, and of his Members among themſelves.
2. The communion or participation of all Chriſts benefits.
3. The diſtribution of ſpecial gifts, beſtowed on ſome Members for the good of the whole body.
4. An obliging or binding of all the Members to imploy and refer all their gifts to the glory of Chriſt their Head, and to the Salvation of the whole Body, and of every Member mutually.
The faithful are called Saints in three reſpects:
1. Imputatively; that is, in reſpect that Chriſts ſanctity and holineſs is imputed unto them.
2. Inchoatively; that is, in reſpect that conformity and agreeableneſs with the Law, is inchoated or begun in them.
3. In reſpect of their ſeparation; becauſe they are ſelected and ſeparated from all other men.
Union is taken three ways:
1. Eſſentially; ſo God is not one with us, nor we with him: for there is no proportion between finite and infinite.
2. Perſonally or hypoſtatically, as when things are ſo joyned, that they make one perſon; neither thus is God one with us, or we with him.
3. Spiritually, which is the conjunction of us with God, and God with us, whereby we are one with him in Chriſt, and he in Chriſt with us: Thus we are ſaid to be in Chriſt as our Savior, not as God onelyonly, or Man onelyonly, but as both, one Chriſt.
The Bond whereby we are united to Chriſt, is twofold:
1. One on Chriſts part, even the Spirit of Chriſt, 1 Joh. 4.13.
2. The other on our part, which is Faith, Epheſ. 3.17.
So likewiſe we are ſaid to be in Chriſt two ways; viz.
1. In regard of the external conjunction of his Body the Church, by which we are initiate into his Name by Baptiſm: This is common both to true and falſe Chriſtians.
2. By the true internal coadunation or conjunction of the Spirit, which is proper onelyonly to the Elect.
The three ſpecial Vertues which unite us to Chriſt:
1. Faith, the hand whereby we lay hold on him, as he by his Spirit doth on us.
2. Hope, the anchor whereby we hold faſt what we have laid hold on, maugre all the ſtorms and aſſaults of Satan.
3. Love, the glew or ſodder whereby we are thus knit and united to him, and become one with him.
Chriſt is ſaid to be preſent with us, in five reſpects; viz.
1. By his Spirit and Godhead.
2. As touching our faith and confidence wherewith we behold him.
3. In mutual dilection and love.
4. In reſpect of his Union with Humane Nature; that is, in the conjunction of the ſoul with the body.
5. In reſpect of that hope which we have of our conſummation or coming unto him.
Chriſts Humanity is preſent with all the Elect, in whatſoever places they be diſperſed through the whole world, not by any ſubſtantial preſence of the fleſh in the Bread, and within their bodies, but
1. By the efficacy and perpetual value of his Merit, 1 Joh. 1.7.
2. By the efficacy alſo of his Humane Will, Pſal. 110.4. Heb. 5.6.
3. By conjunction and union; not by any natural connexion of Chriſt and our fleſh, but by Faith and the Holy Ghoſt, in Chriſt our Head, and dwelling in us his Members, Eph. 3.17. we are Members of his Body, of his Fleſh, and his Bones, and of they twain ſhall be one fleſh, Eph. 5.30. This is a great ſecret.
We have communion with God three ways:
1. If we walk not in darkneſs; that is, if we do not the works of darkneſs.
2. If we walk in the light; that is, if we practiſe what we know of the light, 1 Joh. 1.6, 7.
3. By the bleſſed Sacraments.
The Signs of true communion with God:
1. A true love towards our Brethren, giving no juſt occaſion of evil or offence.
2. A true and lively faith in Chriſt, apprehending his Merits, and applying him to be our Savior, Joh. 12.46.
3. A true following of Chriſt; that is, in his love, patience, humility, obedience.
The Priviledges of the Saints, which ariſe from their Union with Chriſt their Head, are many, and great and ſure, reſpecting
This life.
The time of death.
The life to co….
The Priviledges in this life, wch the Saints have by vertue of their Union with Chriſt; viz.
1. A moſt glorious condition, which is to be a part of Chriſt, a Member of his body.
2. The Attendance of good Angels, who are ſent forth to miniſter for them, who ſhall be heirs of Salvation, Heb. 1.14.
3. An Honor to make even Chriſt himſelf (as he is Head of the Church) perfect; the Saints being Members, the Church is ſaid to be the fulneſs of him that filleth all in all, Eph. 1.23. which is to be underſtood of that voluntary condition which Chriſt was pleaſed to deſcend unto, to be the Head of a Body, the Head of his Church, the Saints.
4. A kinde of Poſſeſſion of heaven while we are on earth, Eph. 2.6. Joh. 5.24. 1 Joh. 5.12. This is ſomewhat more then Hope, ſerving to ſtrengthen it, and to give us aſſurance of that heavenly Inheritance.
5. A moſt happy kinde of Regiment under which the Saints are, even ſuch an one as the Members of an head are under, which Ruleth not as a cruel Lord and Tyrant, but meekly, gently, with great compaſſion and fellow-feeling.
6. An Aſſurance of ſufficient ſupply of all needful things which the Saints want, and of ſafe protection from all things hurtful; if it ſeem otherwiſe at times, Chriſt in his wiſdom ſees it fit it ſhould be ſo.
7. A Right to all that Adam loſt, for Chriſt is the Heir of all, Heb. 1.2. whence the Apoſtle ſaith, All things are yours, 1 Cor. 3.21. The wicked then muſt needs be uſurpers, for they are not of the body.
8. A Right to more then Adam ever had, even to Chriſt himſelf, and all that appertaineth to him; as, to the purity of his Nature, to the perfection of his Obedience, to the merit of his Blood, to the power of his Death, to the vertue of his Reſurrection, and the efficacy of his Aſcenſion. O bleſſed Union! and thrice bleſſed they that have a part therein.
The Priviledges which the Saints by their Union with Chriſt receive in the time of Death, even all that time that paſſeth from the departure of the Saints out of this world unto the general Reſurrection:
1. When Soul and Body are ſeparated one from the other, neither is ſeparated from Chriſt, ſo as to be left to deſtruction; for though the bodies of the Saints be conſumed with worms, they are not utterly deſtroyed, as appears by the Metaphor of ſleep, 1 Theſſ. 4.13.
2. The Bodies of the Saints are not onelyonly not utterly deſtroyed, but ſhall be glorified bodies; for the rotting of the body is but as the rotting of corn in the earth, that it may riſe a more glorious body, 1 Cor. 15.36. Thus the Saints are ſaid to ſleep in Jeſus, 1 Theſſ. 4.14. and to be dead in Chriſt, verſe 16.
3. The Grave is as a Bed to the bodies of the Saints, quietly to repoſe therein till the day of Reſurrection and Reunion with the Soul; but it is a Priſon to the wicked, to hold them faſt until the day of the General Aſſize: indeed the bodies of the wicked ſhall alſo riſe again, but to be for ever tormented in Hell.
The Priviledges after death which the Saints have by vertue of their union with Chriſt, may be referred to theſe:
1. Their Reſurrection; which ſimply conſidered in it ſelf, is not the Priviledge of the Saints, but Reſurrection of life; to the wicked appertaineth the Reſurrection of condemnation.
2. Their Glory in heaven.
The Signs of certainty of heavenly Communion with God, ſet down in the firſt Epiſtle of John:
1. Remiſſion of ſins.
2. The ſanctifying Spirit.
3. Holineſs and uprightneſs of heart and life.
4. Perſeverance in Knowledge and Obedience of the Goſpel.
What is meant by Gods communicating himſelf to, and dwelling among his Saints and people:
1. The effect and efficacy of his Preſence, whereby he poſſeſſeth and governeth the Faithful, which are his Temple to dwell in, enlightning them to know, and guiding them to practice his Will.
2. That his Preſence is perpetual, permanent and continual.
3. The maner of his Preſence, not by the infiniteneſs of his power, as he is preſent with all his creatures, to ſuſtain and uphold them, but by his Grace and gracious effects uniting us to Chriſt, Regenerating us to be lively members of his body.
The preſence of Gods grace is twofold; viz.
1. Privately, after a ſecret maner hid from the eyes of the world: This is in croſſes and tribulations, wherewith God ſuffereth the Elect to be afflicted and exerciſed.
2. Publikely, when as God doth declare and manifeſt the preſence of his grace in the Elect, ſo as the wicked are compelled to acknowledge his Divine Power and Preſence in them.
The Duties required of the Saints by vertue of their communion with Chriſt, and among themſelves; viz.
1. Confidence in Chriſt, Heb. 3.6.
2. Subjection anſwerable to his maner of governing us, Matth. 6.10.
3. A cleanſing of our ſelves from all filthineſs of Fleſh and Spirit, 2 Cor. 7.1. 1 Cor. 6.15.
4. A conformity unto the Image of Chriſt in true holineſs and righteouſneſs, Eph. 4.24.
5. Heavenly affections, Col. 3.1, 2. where our Head is, there ought our heart alſo to be.
6. Courage againſt death, Luke 12.4. Heb. 11.35. ſeeing that in death we are Chriſts, what cauſe have we to fear it.
7. Love to the Brethren; without which it is impoſſible to have any communion with the Saints.
8. A mutual ſympathy and fellow-feeling, as fellow-Members of that body whereof Chriſt is Head.
Motives to be Spiritually united unto Chriſt; viz.
1. The Excellency of it; we ſhall live with him as our elder Brother perpetually in the heavens.
2. The Profit of it; we are freed thereby from Sin, Hell, Death and Damnation, Rom. 8.1.
3. The Neceſſity of it: For
1. Without this Union we are ſtrangers from God.
2. All our Happineſs and Salvation dependeth on it.
3. Without it the Redemption by Chriſt doth us no good.
4. We cannot be ſaved without it, but muſt neceſſarily and unavoidably periſh for ever.
The Signs to approve this Union are the effects of it; viz.
1. To deny our ſelves.
2. To mortifie the deeds of the fleſh.
3. To raiſe us to newneſs of life.
4. To be weaned from this world, and to ſeek Chriſt.
5. To knit our ſelves in the Unity of Faith and Hope towards Chriſt, and love towards men.
This Union of Chriſt with his Members, and of his Members mutually among themſelves, is confirmed by many places of Scripture, as Joh. 15.5. 1 Cor. 6.17. & 12.13. 1 Joh. 4.13. whence appears the groſs abſurdity of thoſe men, who fancy this Communion to be a Subſiſtence or perſonal being of Chriſts body among our bodies, or of our bodies mingled with his; which is alſo ſufficiently refuted by that frequent compariſon of the Head and the Members: for thoſe are coherent and grow together, but are not in a mixture, nor mingled one with another: Whence alſo we may eaſily judge of that Communion which is in the Sacraments.
Rome makes this Spiritual Ʋnion
A Carnal Corporal confuſion:
The Worldling thinks this Holy Myſtery
A Paradox of too much Piety.
But all the Saints who ſympathize in Faith,
Know what th' Apoſtle to the Corinths ſaith,
How by one Spirit we are all Baptiz'd
Into one Body; 1 Cor. 12.13.which muſt be agniz'd
By all the Faithful, for it paints
The ſweet Communion of the bleſſed Saints.