The Orthodox Evangelist, Treatise · Chapter 13
CHAP. XIII. Of the Ʋnion of the Belcever with Chriſt.
FOr the better proceeding herein, let us
1 Shew out of the Scripture, That there is an Union between Chriſt and the Beleever.
2 Conſider what this Union is.
3 The order of Union.
4 The neceſsity of Union, in order to Communion.
5 The order of the dependence of Communion upon Union.
6 The excellency of this Communion.
Of all other Unions, three are moſt eminent; the Union of the three Perſons in one Eſſence; this is the Myſtery of all myſteries. The Union of the two Natures in one perſon, in Chriſt; this is a great myſtery, 1 Tim. 3.15. The Union of a Beleever with Chriſt, and in him with God, This is a Myſtery, Eph. 5.32.
The Union of the Mediator with the Father, who as God is one with him, both in reſpect of Eſſence, I and my Father are one, Joh. 10.30. and in reſpect of will, Whatſoever the Father doth, that doth the Son likewiſe, Joh. 5.19. And as man, is one with him in reſpect of their agreement as concerning the thing willed; Not as I will, but as thou will, Mat. 26.39. is the example and pattern of Beleevers Union with Chriſt, and in him one with other, Joh. 17.11. That they may be one as we are one, and verſe 21. that they may all be one, as thou Father artin me, and I in thee, that they alſo may be one in us.
Of this myſtical Union between Chriſt, and beleevers, we read often in the Scripture, ſometime in proper and plain termes, That they may be one, as we are, Joh. 17.11. He that is joyned to the Lord is one Spirit, 1 Cor. 6.17.
Sometimes in elegant and lively Metaphors, firſt of a Vine and branches, Joh. 15.1, 2. I am the true Vine, and my Father is the Husbandman, Every branch, &c.
2 Of Implantation, Rom. 6.5. For if we have been planted together in the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his reſurrection. Chriſt here is repreſented under the ſimilitude of a Plant, for as a Plant that is ſet into the earth, ſeemeth to lye dead, and is unmoveable for a time, but after ſprings up and flouriſheth, ſo as other Plants ſprout forth, grow up, and are nouriſhed thereby, as we ſee in Ivie and Miſſelto: So Chriſts body lay dead in the grave for a while, but afterward ſprung up and re-flouriſhed in his Reſurrection, as that Plant of renown, with whom, we being planted together, grow up by his grace.
3 Of Ingrafting, Rom. 11.17, 19, 23, 24. where Chriſt is tacitly compared unto the Stock, the beleever unto the Graft, or Cyon; for notwithſtanding Abraham be the inſtrumental root, good Olive tree, and ſtock there expreſly ſpoken of, in whom, his ſeed, that is all beleevers (for he is called the Father of all that beleeve, Rom. 4.11.16.) both the Nation of the Jewes firſt, then the Gentiles, and then the Jewes againe, for the promiſe ſake made unto him, Gen. 17.7. I will be the God of thee, and of thy ſeed after thee, are ſanctified, and accordingly in due time actually ingrafted into him; Beleevers in profeſſion, but not really ſo, only externally; real beleevers, both externally, and internally: yet Chriſt is not there excluded, whom we are to look at as the Root, good Olive, and Stock, principally and effectually; into which Abraham himſelfe with all other Beleevers are ingrafted.
4 Of incorporation into one myſtical body, whereof Chriſt is the Head, Beleevers are the Members, 1 Cor. 12.12, 13.
5 Of a Spiritual conjugal eſtate, wherein Chriſt is the Huſband, Beleevers are his Spouſe, Eph. 5.32.
Laſtly, Of a Building, wherein Chriſt is compared to the foundation, or corner Stone; Beleevers to a Houſe, or living Stones, built or layed thereupon, Matth. 7.25. and 16.18. 1 Pet. 2.4, 5.
Union is the conjunction of the Perſon of Chriſt,What Union is. and the Perſon of the Beleever, into one third being; whence ariſeth an everlaſting relation, and anſwerable communion of Head and Members, between Chriſt and the Beleever for ever.
As in Marriage (the type of this Union) the conſent of Parents, and Parties, is the efficient cauſe; So here, the will of God the Father, the will of Chriſt, and the voluntary conſent of the Beleever, cauſed by the operation of the Spirit, are the efficient cauſe of this Marriage.
God the Father from all eternity, hath willed the Incarnation and Marriage of his Son, unto the Elect.
The will of Chriſt is conformable unto the will of his Father, Hoſ. 2.19, 20.
The Elect by beleeving give their conſent to be married unto Chriſt.
The Miniſters of the Goſpel are the inſtrumentall cauſe, Joh. 3.29.2 Cor. 11.2.
The matter of this union is the whole perſon of Chriſt, on the one part, and the whole perſon of the Beleever on the other part. Mark it diligently, that the whole perſon of Chriſt, and the whole perſon of the Beleever, are united together.
The whole Perſon of Chriſt is united unto the Beleever, elſe we were not united unto Chriſt; for neither the Divine, nor Human nature conſidered apart, is Chriſt; Chriſt is God-man in one perſon, Chriſt is not our Head as God alone, nor as Man alone, but as God-man.
Secondly,Deitas eſt fons, unde fluunt omnia bona, vita, & ſalus. Humanitas eſt caualis, per quem ad nos derivantur omnia haec bona. It would elſe follow that our union would be unprofitable; the Humanity profits nothing without the Divinity; it is the Spirit that quick neth, the fleſh profiteth nothing, Joh. 6.63. the Divinity wil profit nothing without the Humanity, Joh. 6.53. Then ſayed Jeſus unto them, Verily, verily, I ſay unto you, except yee eat the fleſh of the Sonne of Man, and drink his blood, yee have no life in you. The Divinity is the fountaine from which all good things flow, the Humanity is the chanel by which all good things are derived unto the Elect.
As the whole Perſon of Chriſt is united unto the Beleever, ſo the whole perſon of the Beleever is united unto Chriſt; we are not only one with Chriſt in reſpect of our Souls, 1 Cor. 6.17. but we are alſo one with Chriſt in reſpect of our bodies; For we are members of his Body, of his fleſh, and of his bones, Eph. 5.30. One fleſh; If man and wife by vertue of their Marriage union (which is but the Type) become one fleſh, then Chriſt and the Beleever, by vertue of their Spiritual union, (which is the Antitype) muſt needs be one fleſh, verſ. 31. our perſon being in the ſame Myſtical body with his perſon, our fleſh muſt needs be in the ſame Myſtical body with his fleſh, where yet we muſt obſerve, that this conjunction of our fleſh with the fleſh of Chriſt, is not Corporal, but Spiritual; and to be underſtood of our fleſh, not ſimply, but ſanctified.
As our fleſh hath ſpiritual Communion with the fleſh of Chriſt in the Sacrament; ſo our fleſh hath union with the fleſh of Chriſt in regeneration.
Such as is our Communion, ſuch is our Union; but our commun on is from the whole perſon of Chriſt, to the whole perſon of the Beleever; therefore our union is between the whole perſon of Chriſt, and the whole perſon of the Beleever.
Neither is our Soul alone joyned with the Soul of Chriſt alone,Neque anima noſtra ſola, cum ſola Chriſti anima; ne que caro noſtra ſola, cum ſola Chriſti carne; ſed tota cujuſ que fidelis perſona, cum tota Chriſti perſona, verè conjungitur, Zanchi. Imo tota cujuſ que fidelis perſona, anima & corpore, cum tota per ſona Chriſti verè conjungitur. Buc. loc. 48. queſt. 110. nor is our fleſh alone joyned with the fleſh of Chriſt alone, but the whole perſon of every Beleever, is joyned with the whole perſon of Chriſt. See the Theſes of Zanchy upon Eph. 5.32. treating largely and profitably of this ſubject. See Bucanus alſo to the ſame purpoſe; the whole perſon of every Beleever, Soul and Body, is truly conjoyned with the whole perſon of Chriſt.
The form of this union is the actual conjoyning of the perſon of Chriſt, and the perſon of the Beleever, in ſome third being,Of the form of Union. by the bands on either part.
For the better underſtanding the form of this union, three things are to be attended. 1. That third being, or thing, wherein Chriſt and the Beleever are united. 2. The bands on Chriſts part, and on the Beleevers, by which they are united. 3. The manner of this union.
Concerning the third being, or thing (which for readineſſe ſake in this diſcourſe may be called a tertium) wherein Chriſt and a Beleever are united; (it being premiſed and remembred, that all union is of two ones, or more, into a third one, ariſing out of, and diſtinguiſhed from both) we are carefully to obſerve, that the Scripture mentions divers Tertiums, or third ones (whence alſo ſo many kinds of union may not unprofitably be collected) wherein Chriſt and the Beleever are united, foure whereof are theſe.
The firſt Tertium, or third being, wherein Chriſt and the Beleever are united, is, Sameneſs of ſpirit; but he that is joyned to the Lord is one ſpirit; the created grace which is in the Beleever, is the ſame in kinde with the created grace that is in the Manhood of Chriſt; Hereby know we that we dwell in him, and he in us, becauſe he hath given us of his Spirit, 1 Joh. 4.13. Now, if any man have not the Spirit of Chriſt he is none of his, Rom. 8.9. Partakers of the divine nature, 2 Pet. 1.4.
The ſecond is, One Myſticall body; For as the body is one, and hath many members, and all the members of that one body being many, are one body, ſo is Chriſt; For by one Spirit we are all baptized into one body, 1 Cor. 12.12, 13.
The third is, the Spiritual Marriage eſtate, Eph. 5.32. This is a great Myſterie, but I ſpeake concerning Christ and the Church; For thy Maker is thy Husband (the Lord of Hosts is his name) and the Redeemer, the holy one of Iſrael, the God of the whole earth ſhal he be called, Iſa. 54.5. Thou ſhalt no more be termed forſaken, neither ſhall thy Land any more be termed deſolate; but thou ſhalt bee called Hephzi-bah, and thy Land Beulah, for the Lord delighteth in thee, and thy Land ſhall be married, Iſa. 62.4.
The fourth is, the ſtate of glory, And the glory which thou gaveſt me I have given them, that they may be one even as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou haſt ſent me, Joh. 17.22, 23.
Touching the bands,foreign Commiſſurae vocantur ea omnia quae nos Chriſto devinciunt ab foreign tango, per has commiſſuras Chriſtus tangit nos, & nos Chriſtum tangimus, ſee Exod, 12.22. Heb. or tyes which hold the Head and Body together, ſo as Chriſt and the Beleever doe thereby (in this union) touch one another (for ſo the word turned Bands, Col. 2.19. implieth) we are to know, that according as the third beings, or tertiums differ, whereinto Chriſt and a Beleever are united; ſo the bands differ, whereby they are united, thus,
If Sameneſs of ſpirit be the third being, then God in Chriſt giving his Spirit in a word of grace on the one part; and the Soul receiving paſsively that Spirit of grace (as an empty veſſel receiveth oyl) on the other part, are the bands of union.
When the body myſticall is looked at, as that third being, then Chriſt in the gift of the grace of faith, giving himſelfe as our God actually, is the band on his part; and either the Souls receiving of Chriſt actually, in its paſſive receipt of faith, or actively, by the act of faith, is reſpectively the band on our part.
When we look at this union,Christus ſuum conſenſum nobis efficacitèr patefacit ſuum Spiritum in corda noſtra infundendo, per hunc enim efficit, ut ſentiamus eum revera velle, id que ex patris etiam voluntate noſtrum eſſe ſponſum; eò que caput & foreign noſtrum, Zanch. in Eph. cap. 5. Th. 3. in the third being of a Spiritual Marriage-eſtate, the conſent of Chriſt manifeſted by his infuſion of his Spirit, is the band on his part; and the act of faith drawn forth by the power of aſſiſting grace (whereby we receive, and take Chriſt as our Husband) is the band on our part.
Laſtly, If we conſider this union, in the third being of a ſtate of glory, Chriſt giving glory is the band on his part; our receiving, whether paſſively or actively, may reſpectively bee looked at, as the band on our part.
The juſt obſervation of theſe ſeveral kinds of Union may haply be of uſe to reconcile that tenet, which affirmeth Union to be by the habit of faith, with that tenet (ordinarily held forth in the writing of the Orthodox) affirming Union to be by the Spirit, and Faith, underſtanding by faith the act of faith.
The firſt kinde of union is by the Habit, not by the Act; the ſecond may be looked at, as being by both, either Habit, or Act; the third is by the Act, not by the Habit. That propoſition of frequent uſe among Divines, ſc. Union is by the Spirit, and faith; that is, by the Spirit on Chriſts part, and Faith on our part,Zauch. in Eph. 5. de unione. quaeſt. 4. is to be underſtood of the third kind of union.
Touching the manner of this Union wherein Chriſt and the Beleever are united, we may not unprofitably conſider it, Firſt negatively, Secondly poſitively; Negatively, it is not eſſential, ſuch as is the union of the three Perſons in one eſſence in God. Nor perſonal, ſuch as is the union of the Divine and Human nature, in one (and that an increated) perſon in Chriſt. Not natural; whether eſſential, as is the union of the form with the matter; or by Local contact, i. e. natural touching one of another, as water is united to the veſſel; or by mixture, as water is united to Hony; or by the coupling together of a common and ſpecial nature, as the Genus is united to the Species; or by Coheſion, as when one part of the body cohereth with another; or by Adheſion, as when Pitch cleaveth to our hands; or by Inheſion, as an accident inhereth in the ſubject; or any other whatſoever; 'tis not civil, as is the union of many perſons into one body Politique.
Secondly, Poſitively, 'tis a Spiritual, and a Myſtical union, therefore the whole into which theſe Members are united, is called a Myſtical body.
This Spiritual union, in reſpect of the verity thereof, is real; in reſpect of the things united, 'tis ſubſtantial; in reſpect of its way, or manner, 'tis ſupernatural, and ſecret; in reſpect of the neerneſſe of it, 'tis cloſe, and intimate.
'Tis a true, not an imaginary union; 'tis ſayed to be real, or ſubſtantial, in reſpect of the things that are united, viz. the ſubſtance of Chriſt, and the ſubſtance of the Beleever. In this union we doe not receive the ſpecies, or likeneſſe of Chriſt, as the underſtanding receiveth the ſpecies of the Object, but not the Object it ſelfe; not are we thereby made partakers of the Spirit of Chriſt alone, and not of himſelfe; but we are made partakers of both, the very perſon of Chriſt, and the perſon of the Beleever, are (as we ſaw before) united together, as the perſon of the Husband, and the perſon of the Wife (notwithſtanding Local diſtance) are united together.
From the neerneſſe of the union between Chriſt, and his Members, the body Myſtical is called by the name of Chriſt. Chriſt is conſidered either Perſonally in himſelfe, or Collectively, together with the Church, which is his Body; ſo both Head and Members are required to make one Chriſt; that is, Chriſt not Perſonal, but Myſtical, in which latter ſenſe the Scripture calleth the Head and Body taken together, by the name of Chriſt, 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body being many, are one body, ſo is Chriſt, Gal. 3.16. And to thy ſeed, which is Chriſt; that is, all his Myſtical body. Hence the ſufferings of Paul, and of other Beleevers (which we muſt yet remember were edificatory, not ſatisfactory, in way of edification, not in way of ſatisfaction) are called the ſufferings of Chriſt, Col. 1.24.
The end of union is an everlaſting and ſatisfactory communion,foreign nempe, foreign. Of the order of Union.1 Cor. 1.9. to the glory of God in Chriſt, the good of the whole Myſtical body, and our own happineſſe.
Union in order of nature, though not in order of time, followeth Vocation, which appeareth by the conſidering of a being or eſſence, Oneneſs, and Union diſtinctly.
A being or eſſence is the thing it ſelfe; Oneneſs is an affection immediatly flowing from the meer being of a thing, whereby it is individed in it ſelfe, and divided from all other beings, or things.
Union is the conjunction of two ones or more into a third being; for example ſake,Ens, unum, unio. take a man conſiſting of Body and Soul, the Soul firſt hath a being, then this ſingular being, and not another; then it is united unto the body in a third being, namely, the perſon of a man; the like is true of the body.
In Vocation we receive our being, in Union is the manner of our being.
In Vocation we are made Beleevers, in Union is conſidered the order between Chriſt and Beleevers.
In Vocation is the foundation of our union, in Union is the relation built upon that foundation.Inter illa quae convertuntur, ſecundum eſſendi conſequentiam, illud eſt prius, quod habet rationem ſubjecti. Alſted. Metaph. par. 1. cap. 25.
In Vocation is the ſpirit of grace infuſed; in Union this infuſed ſpirit is made an in-dwelling ſpirit.
Without Union there can be no Communion. This neceſſarily pre-ſuppoſeth, that things cannot act one upon another, that doe not reach one the other; they cannot give and take one from another, that doe not ſome way meet together; yet here we muſt know, that the contact, or mutual touch of things, is not alwayes Local, when their ſubſtances or Bodies doe immediatly touch one another, but often-times vertual only; when (notwithſtanding they doe not immediately touch one the other, yet) they reach one the other in their efficacy. Inſtances whereof we have many in Natural cauſes, as the Loadſtone and Iron ſeparated in place, yet act one upon another; that by attracting, this by following. In Political matters, perſons though diſtant in place one from another, yet exerciſe civil communion in the affairs of this life. In Spiritual things, as namely, in the Sacrament, the Body and Blood of Chriſt is united to the Elements vertually, that is by vertue of Divine inſtitution, and promiſe, not Locally; (to deny that, were to deny the Sacrament to be a Sacrament, to ſay the laſt were to affirm Ubiquity, whether Tranſubſtantiation with the Papiſts, or Conſubſtantiation with the Lutherans;) So here the Perſon of Chriſt, who in reſpect of his Body is in Heaven, and the perſons of his Militant members, who in reſpect both of Souls and Bodies are upon the earth, are united to, and doe Spiritually touch one another; I am the Vine, yee are the Branches, he that abideth in me, and I in him, the ſame bringeth forth much fruit; for without me yee can doe nothing, Joh. 15.5.
For the better diſcerning the order of the dependence of Communion upon Union,The order of the dependence of Communion upon Union. from whence it floweth; we may conſider in Union (as is alſo to be done in other relations) theſe foure particulars.
Firſt, The ſubject of the Relation, the perſon of Chriſt, and the perſon of the Beleever.
Secondly, The foundation of it, on Chriſts part, the Divine inſtitution abſolutely conſidered; on our part, faith conſidered only as an infuſed ſaving quality in the Soul.
Thirdly, A mutual reference, on Chriſts part ſuperadding a reſpect to Divine inſtitution, whereby according to the appointment of God, he looks at the Beleever as his Member; ſuperadding alſo on the Beleevers part a reſpect unto faith, whereby faith which in it ſelfe is but a quality, hath now adhering to it an order to its object; whence it looks at Chriſt as its head.In relatis ſpectanda Subjectum, Fundamentum, Mutuus ordo Efficacia. This mutual order between Chriſt and the Beleever, is the relation it ſelfe.
Fourthly, The efficacie of the relation.
The efficacie of a Relation ſpringeth from its foundation; the foundation then of this being firſtly the abſolute grace of God in election, and thence flowing downe in the Promiſe according to the merit of Chriſt, by the effectual operation of the Spirit: Needs muſt the River of life be full, ever-flowing,Tametſi relatis eſt ens debilis entitatis, tamen eſt magnae efficaciae. and quickning, that ariſeth from, and is mantained by ſuch fountains; the influence of the Occan into water-ſprings, of the Sun and Heaven into inferior bodies, is not to be compared thereunto. Next to the increated Communion of the Trinity in the Divine Eſſence, and the communicated influence from the Divine nature to the Man-hood, is the influence of the Lord Jeſus Chriſt, unto the members of his myſtical body. And thou ſhalt make them drink of the river of thy pleaſures, for with thee is the fountain of Life. In thy light we ſhall ſee light, Pſal. 36.8, 9.
As the union between Chriſt and the ſoul,The excellency of this communion flowing from union ſo the communion flowing from this union is myſtical, a glimpſe of whoſe excellency as it readily ſhineth forth in this place, in reſpect of the ſubject, object, and nature thereof; ſo cannot but be of precious and vigorous uſe to the ſerious and ſpiritual Reader, as he paſſeth along.
The ſubject thereof is the Catholick Church or body of Chriſt.
The Myſtical body of Chriſt is a ſpiritual Totum, The my ſtical body of Chriſt what?or Whole, conſiſting of the Perſon of Chriſt, and all the perſons of the Elect effectually called, both Angels and Men, orderly united, by the Spirit, unto Chriſt as their Head, and in him one unto another, after the manner of the body of a man; So as from him is ſupplied grace ſuitable to their ſeveveral relations therein, for the effectual, and perfect communion both of all the members with the Head, and of themſelves one with another, unto the increaſing it ſelf with the increaſe of God.
The Militant part of the Myſtical body of Chriſt, conſiſting both of Jews and Gentiles, make one new man, Eph. 2.15.
The Myſtical body Triumphant is compared to one perfect man, Eph. 4.13.Chriſtus & omnia ejus membra conſtituunt unam perſonam my ſticam, Tho. quaeſt. diſp. de gr. ch. art. 7. ad 11. Davenan. Coloſſ. 1.24. Chriſt and all his members are one Myſtical Perſon.
This innumerable number as they are but one myſtical body, ſo they all have but one ſoul, viz. The Spirit of Chriſt, whence they are united (in this life ſincerely, in the life to come perfectly) In point of judgement, Eph. 4.13. Till we all come in the unity of the faith, and in the knowledge of the Son of God, &c. In point of affection, 1 Cor. 12.12. Of perfect communion, Joh. 17.22, 23. And the glory which thou gaveſt me, I have given them, that they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know, that thou haſt ſent me, and haſt loved them, as thou haſt loved me.
Stay yet a little, and look upon this ſpiritual and glorious body, walk about Chriſt myſtical, go round about him, tell the Members, mark ye well the Head, conſider the bands and joynts.
The Sanctuary was a curious work, Exod. 35.31-35. The Temple was a magnificent work, our holy and beautiful houſe where our Fathers praiſed thee, Iſa. 64.11. The body of man is fearfully and wonderfully made,Oſſibus ex denis bis centeniſque novenis Conſtat homo, denis bis dentibus & duodenis: Ex trecentenis, decies ſex quinque que venis. curiouſly wrought in the loweſt parts of the earth, Pſal. 139.14, 15. In it Anatomiſts obſerve two hundred and nineteen Bones (others two hundred forty eight) two and thirty Teeth, three hundred ſixty five Veines. The bodies and perſons of the Saints (as ſanctified) are the workmanſhip of the more divine hand of God in Jeſus Chriſt: A member glorified ſhineth as the Sun, Matth. 13.43. The body myſtical conſidered as diſtinct from its head, conſiſting of the innumerable company of the firſt-born, every one whereof out-ſhines the Sun in its brightneſſe, muſt needs excell in glory; all theſe are exceeded by the glorious body it ſelf of the Lord of glory; All which notwithſtanding, the body myſtical hath its preheminence, conſiſting of the perſon of Chriſt, and of the perſons of all beleevers, which beſides that it contains the ſumme of all created, it partaketh alſo of increated glory; and is an object wherein all the perfections of God do ſo eminently ſhine forth, as though it be the duty of man dwelling in fleſh, to look into, Yet neither eye hath ſeen, nor ear hath heard, nor can it enter into the heart of man (out of glory) to conceive the manifold wiſdome of God, held forth therein.
Great is the honour God hath given his Son (as alſo is the grace therein given unto his people) in giving him to be the head of this glorious body; He hath given HIM to be HEAD, Eph. 1.22. The people in the Wilderderneſſe were too many for Moſes to provide for, Num. 11.13. Who (ſaith Solomon) is able to judge this thy ſo great a people, which cannot be numbred? 1 King. 3.9. but behold together with a far greater people, a far greater perſon, than either Moſes, or Solomon, is here.
The object of this communion are all the members of the Catholick Church, whether Militant or Triumphant. The ſpirits of juſt men made perfect, the innumerable company of Angels, God the judge of all, and Jeſus the Mediator of the new Covenant. See Heb. 12.22, 23, 24. That which we ſaw and heard declare we unto you, that ye alſo may have fellowſhip with us, and truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt, 1 Joh. 1.3.
The excellency of the nature of this Communion (omitting others) may be conſidered in theſe particulars.
In reſpect of the Kind, it is ſaving; all grace flowing from Chriſt as a Head; is ſaving grace, that is, ſuch as accompanieth ſalvation; and there is no ſaving grace, which floweth not from Chriſt, either as a deſigned, or as an actual head of the Church.
The meaſure of it is full, Col. 2.19. from which all the body, by joynts, and bands, having nouriſhment miniſtred,foreign autem appellant illum qui omnia ornamenta ſuppeditat ſacras choreas agentibus, Dav. Col. 3.19. &c. The Greek word ſignifieth an abundant ſupply of all neceſſary things for every uſe. Tis a Metaphor taken from ſuch who uſed to furniſh thoſe which were the Leaders in holy dances. The Catholick Church is called the fulneſſe of Chriſt, Eph. 1.23. Which is his body, the fulneſſe of him that filleth all in all; So called, not onelyonly actively, becauſe he filleth it, but paſſively, becauſe by him it is filled. The Catholick Church hath many members, each member is a capacious veſſel, and each veſſel hath as many large receptacles, as parts and faculties; yet all are filled, every veſſel, and every receptacle in every veſſel, He filleth all in all.
The degree of it is perfecting; Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. Eph. 4.13. The myſtical body of Chriſt in the ſtate of glory is here (as we ſaw before) compared to a perfect man. The myſtical body groweth up to be a perfect man, but never to be an old man. It hath its age of conſiſtence, but not of decreſcence. Chriſt cauſeth his body to increaſe with the increaſe of God, exactly anſwering the meaſure of its ſtature, appointed by God; as Davids natural body anſwered what was written in Gods book concerning it, Pſal. 139.16. Chriſt ſo perfecteth his body, as that it ſhall, want nothing it ought to have, nor ſhall there be found in it any thing that it ought not to have. He perfecteth it in regard of the number of members, all the members belonging thereunto, ſhal infallibly be added to it, untill we all come, Eph. 4. &c. He perfecteth all that number of members, in regard of the kinds of grace; And of his fulneſſe we have all received, and grace for grace, Joh. 1.16. He perfecteth all the kinds of grace, in regard of the degrees thereof; The fulneſſe of him that filleth all in all, Eph. 1.23. He perfecteth all, in regard of the proportion of the parts mutually ſuitable unto the whole; The whole, and therefore every part ſhall attain the meaſure of its ſtature. Laſtly, He perfects his body as in regard of their communion with their Head, ſo alſo in reſpect of their communion one with another.
In reſpect of the Efficacy, tis irreſiſtable; Chriſt doth not onelyonly ſupply, but apply the fruit of his merit unto his Elect. He is not onelyonly the meritorious, but alſo the efficient cauſe of grace and glory: He makes his members, and actuates them being mage: Chriſt is a quickning head.
In regard of Duration, it is an everlaſting communion; And I will betroth thee unto me for ever, Hoſ. 2.19. In this Union of Chriſt with his Church, Chriſt compareth himſelf unto a foundation, his Church unto ſuch a building, as continueth for ever; And upon this Rock will I build my Church, Conjunctio tenaciſſima, & indiſſolubilis.and the gates of hell ſhall not prevail againſt it, Mat. 16.18.
The Head of this ſpiritual body is Jeſus Chriſt, Godman, the Body (according to the meaſure of a meer creature) is conformable to its Head; the Union myſtical; the Communion (whilſt in this life, and imperfect) is heaven out of heaven; but being perfect, is heaven it ſelf; no marvel then the Apoſtle cloſeth his Epiſtle with this Benediction, The Communion of the Holy Ghoſt be with you all. Amen, 2 Cor. 13.14.