This Chapter teaches —

1st. Of the union of Christ and his people.

2d. The fellowship between him and them resulting therefrom.

3d. The union between the true people of Christ growing out of their union with him.

4th. The communion of saints growing out of their union with each other.

5th. The mutual duties of all who profess to be saints with regard to all their fellow-professors.

1st. All saints are united to the Lord Jesus. We need to know what is the foundation and what is the nature of this union, and how it is established.

(1.) As to the foundation of the union subsisting between the true believer and the Lord Jesus, the Scriptures teach that it rests in the eternal purpose of the triune God, expressed in the decree of election (*' We were chosen in him before the foundation of the world,'^ Eph. i. 4), and the eternal covenant of grace formed between the Father and his w^ord as the mediatorial Head of his l)eople, treating with the Head for the members, and with the members in the Head, and providing for their salvation in him. John xvii. 2, 6.

(2.) As to the nature of this union of the believer with Christ, the Scriptures teach — (a.) That it is federal and representative, whereby Christ acts in all things as our federal Head, in our stead and for our benefit. Hence,

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our legal status is determined by his, and his rights, honours, relations, all are made ours in copartnership with him. (b.) That it is a vital and spiritual union. Its actuating source and bond is the Spirit of the Head, who dwells and works in the members. 1 Cor. vi. 17 ; xii. 13; 1 John iii. 24; iv. 13. Hence our spiritual life is derived from him and sustained and determined by his life, which we share. Gal. ii. 20. (c.) It is a union between our entire persons and Christ, and therefore one involving our bodies through our souls. 1 Cor. vi. 15, 19.

(3.) As to the manner in which this union is established, the Scriptures teach that the elect, having been m the divine idea comprehended under the headship of Christ from eternity, are in time actually united to him (a) by the powerful operation of his Spirit, whereby they " are quickened together with Christ/' which Spirit evermore dwells in them as the organ of Christ's presence with them, the infinite medium through which the fulness of his love and life, and all the benefits purchased by his blood, pass over freely from the Head to the members. (6.) By the actings of faith upon their part, whereby they grasp Christ and appropriate him and his grace to themselves, and whereby they ever continue to live in him and to draw their resources from him. Eph. iii. 17.

This union is illustrated in Scripture by the relation subsisting between a foundation and its superstructure (1 Pet. ii. 4-6) ; a tree and its branches (John xv. 5) ; the members of the body and the head (Eph. iv. 15, 16); a husband and wife (Eph. v. 31, 32) ; Adam and his descendants. Rom. v. 12-19.

This union has been called by theologians a " mystical" union, because it never could have been known unless revealed by the Lord himself, and because it is so incomparably intimate and excellent that it transcends all other unions of which we have experience. Nevertheless, it is not mysterious in the sense of involving any confusion between Christ's personality and ours, nor does it make us in any wise partakers of his Godhead or to be equal with him in any respect. It is a union between persons, in which each retains his separate identity, and in which the believer, although immeasurably exalted and blessed, nevertheless is entirely subordinated to and continued dependent upon his Lord.

2d. On the basis of this union a most intimate fellowship or interchange of mutual offices ever continues to be sustained between believers and Christ.

(1.) They have fellowship with Christ (a) in all the covenant merits of his active and passive obedience. Forensically they are " complete in him." His Father, his inheritance, his throne, his crown, are theirs. Av their mediatorial Head he acts as prophet, priest and king. In union with him they are also prophets, priests and kings. 1 John ii. 27 ; 1 Pet. ii. 5 ; Rev. iii. 21 ; v. 10. (6.) They have fellowship with Christ also in the transforming, assimilating power of his life. " Of his fulness have we all received, and grace for grace." Thus they have the ''spirit" and "the mind" of Christ, and bear his "likeness" or "image." Rom. viii. 9; Phil, ii. 5 ; 1 John iii. 2. This includes the bodies also, making them temples of the Holy Ghost, and in the resurrection our glorified bodies are to be like his. 1 Cor. XV. 43, 49. (c.) They have fellowship with Christ

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in all their experiences, inwaro and outward, in their joys and victories, in their labours, sufferings, temptations and death. Rom. viii. 37 ; 2 Cor. xii. 9 ; Gal. vi. 17; Phil. iii. 10; Heb. xii. 3; 1 Pet. iv. 13.

(2.) Christ has fellowship with them. They belong to him as the purchase of his blood. They are devoted to his service. They are co-workers together with him in building up his kingdom. They bear fruit to his praise and shine as stars in his throne. Their hearts, their lives, their possessions, are all consecrated to him, and are held by them in trust for him. Prov. xix. 17; Rom. xiv. 8 ; 1 Cor. vi. 19, 20.

3d. Since all true believers are thus intimately united to Christ as the common Head of the whole body, and the Source of a common life, it follows that they must be intimately united together. If they have but one Head and are all members of one body, they must have one common life, and be all members one of another.

The Romish and Ritualistic view is that individuals are united to the Church through the sacraments and through the Church to Christ. The true view is that the individual is united to Christ Jhe Head by the Holy Ghost and by faith, and by being united to Christ he is, ipso fadOy united to all Christ's members, the Church. The holy catholic Church is the product of the Holy Ghost. Wherever the Spirit is, there the Church is. The presence of the Spirit is known by his fruits, which are " love, joy, peace," etc. Gal. v. 22, 23. All believers receiving the same Spirit are by him baptized into '^ one body," and thus they all become, " though many members," but " one body," " the body of Christ" and "members in particular." 1 Cor. xii. 13-27.

4tli. Hence true believers, all being united in one living body, sustain many intimate relations, and discharge many important offices for one another, which are summarily expressed by the general phrase "the communion of the saints."

(1.) They have a common Head, and common duties with respect to him, a common profession, a common system of faith to maintain, a common gospel to preach, a common worship and service to maintain.

(2.) They have a common life, and one Holy Ghost dwelling in and binding together in one the whole body. Hence they are involved in the ties of sympathy and identity of interest. One cannot prosper without all prospering with him — one cannot suffer without all suffering with him.

(3.) As they constitute one body in the eyes of the world, they have a common reputation, and are all severally and collectively honoured or dishonoured with each other. Hence all schisms in the body, injurious controversies, malignant misrepresentations of Christian by Christian, are self-defaming as well as wicked.

(4.) The body of saints is like the natural body in this also, that, altliough one body, each several member is an organ of the Holy Ghost for a special function, and has his own individual difference of qualification, and consequently of duty. Hence, in the economy of the body, each member is to contribute his special function and his special grace or beauty, and has in his turn fellowship in the gifts and complementary graces of all the rest. Eph. iv. 11-16 ; 1 Cor. xii. 4-21. This shall be perfectly realized in heaven. John x. 16 ; xvii. 22.

5th. Since this is the union of all true believers with

442 CONFESSION OF FAriH.

the Lord and with each other, and since, consequently, a "communion of saints" so intimate necessarily flourishes among true believers in proportion to their intelligence and their advancement in grace, it follows that all branches of the visible Church, and all the individual members thereof, should do all within their power to act upon the principles of the "communion of saints" in their intercourse with all who profess the true religion. If the Church is one, the churches are one. If all saints are one, and are embraced in this holy "communion,'' then all who profess to be saints should regard and treat all their fellow-professors on the presumption that they are saints and " heirs together with them of the grace of life." Think of it ! In spite of all controversies and jealousies, one in the eternal electing love of God ! — one in the purchase of Christ's sacrificial blood ! — one in the beautifying indwelling of the Holy Ghost ! — one in the eternal inheritance of glory ! Surely, we should be also one in all the charities, sympathies and helpful offices possible in these short and evil days of earthly pilgrimage. These mutual duties are, of course, some of them public — as between different evangelical churches — and many of them private and personal. Many of them relate to the souls, and many also to the bodies of the saints. The rule is the law of love in the heart, and the principles and examples of saints recorded in Scripture applied to the special circumstances of every individual case. But while these mutual relations and offices of the saints sanctify, they are not designed to supersede the fundamental principles of human society, as the rights of property and the family tie.

Communion is founded in union. The above sections embrace— First, The union of the saints to Jesus Christ, and their communion with him; Secovdly, The union and communion of real saints with one another; Thirdly, The union of saints by profession, and the communion which they are bound to maintain.

1. All saints are united to Jesus Christ. This is not an essential union, such as subsists between the sacred persons of the Godhead; nor a personal union, such as exists between the divine and human natures in the person of Christ; nor merely a political union, like that between a king and his subjects; nor a mere moral union, like that between two friends. Between Christ and believers there is a legal union, like that betwixt a surety and the person for whom he engages. This union was formed from all eternity, when Christ was appointed their federal head. But, besides this, there is a spiritual union formed between them in time, of which our Confession here treats. It is a profound mystery, and, for this reason, is usually denominated a mystical union. But, though deeply mysterious, its reality cannot be questioned. Sometimes it is expressed in Scripture by believers being in Christ : " There is now, therefore, no condemnation to then; which are in Christ Jesus." — Rom. viii. 1. At other times Christ is said to be in believers: " Know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates."— 2 Cor. xiii. 5. Sometimes both modes of expression are joined together: " Abide in me, and I in you." — John XV. 4. This union is exhibited and illustrated in Scripture by various similitudes. It is compared to the union between a tree and its branches (John xv. .5) — to the union between the building and the foundation by which it is supported (1 Pet. ii. 4, 6) — to the union between husband and wife (Eph. V. 31, 32) — and to the union between the head and the members of the body. — Eph. iv. 15, 16. These similitudes, though they come far short of the union which they represent, yet clearly import its reality. In all unions, there is something which binds together the things or persons united. As the union between Christ and his people is spiritual in its nature, so are its bonds; and these are the Holy Spirit on Christ's part, and faith on their part. Christ apprehends them by his Spirit, and they receive him by that faith which his Spirit produces in them. Hence he is said to dwell in jkheir hearts by faith. So close and intimate is this union, that Christ and believers are said to be one spii'it: "He that

is joined to the Lord is one spirit" with him. — 1 Cor. vi. 17. Bnt it is the crowning excellence of this union, that it can never be dissolved. The Holy Spirit will never depart from any in whom he has taken up his residence. — John xiv. 16, 17. Satan and all his agents, with all their combined strength and subtilty, cannot separate one soul from Christ. — Rom. viii. 38, 39. Death will break all other ties, and separate the soul from the body, but it cannot dissolve the imion between Christ and believers. Hence they are said to " die in the Lord," and to " sleep in Jesus." — Rev. xiv. 13; 1 Thess. iv. 14.

Being thus united to Christ, believers have fellowship with him in his sufferings and death, and are therefore said to be " crucified and dead with Christ." — Rom. vi. 6, 8. They have also fellovv-ship with Christ in his resurrection; for they are "raised up together with him," and have communion with him in his life. — Eph. ii. 6; Gal. ii. 20. They have fellowship with him in his victories. He spoiled principalities and powers, overcame the world, destroyed death, and vanquished the grave for them; and they shall be made more than conqxierors over all these enemies, through him. — Rom. A-iii. 37. They have communion with him in all the benefits wliich he purchased; hence they are said to be " made partakers of Christ," and to be " complete in him who is the head of all principality and power" (Heb. iii. 14; Col. ii. 10); — they have an interest in his righteousness, by which he fulfilled the law in their room, and are thus entitled to the blessing of justification; — they are adopted into the family of heaven, and made heirs of God, and joint heirs with his Son Jesus Christ ; — they are sanctified in soul, body, and spirit, being enabled by his grace to die more and more unto sin, and live unto righteousness; — they now sit in heavenly i)laces with Christ as their representing head; and, in due time, they shall be glorified in their own persons together with him. — Eph. ii. 6; Col. ii. 4. In short, uU things are theirs, as the Apostle Paul asserts; and he founds their title to all things upon their union to Christ : " AH things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all arc yours; and ye are Christ's; and Christ is God's."— 1 Cor. iii. 22, 23.

2. All real saints are united to one another, and have communion among themselves. They form one body, are all united to Christ as their common head, and are partakers of one Spirit. They have all obtained like precious faith; and their faith, as to the leading doctrines of the gospel, is

274 CONFESSION OP FAITH. ^CHAP. XXVI.

substantially the same. They are also united in love, which is called " the bond of perfectness." S9 perfectly were the primitive Christians knit together by this bond, that they were " of one heart and of one soul," — Acts iv. 32. There is nothing which our Saviour more earnestly inculcated upon his followers than mutual love ; he represented it as the best proof to themselves, and the most decisive evidence to others, that they were his genuine disciples : " A new commandment I give unto you. That ye love one another ; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye love one another." — John xiii. 34, 35. As the saints " love our Lord Jesus Christ in sincerity," so they love all in whom they can perceive the image of Christ. Being thus united to one another, they have communion with each other in their gifts and graces. As the natural body consists of many members — some of superior, and others of inferior use, and each member is serviceable to its fellow-members, and contributes to the good of the whole — so the mystical body of Christ is composed of many members, endued with different gifts and graces ; and the several members ought to be profitable to each other, and promote the benefit of the whole Church. They are obliged to the performance of such duties as conduce to their mutual good. They ought to be " kindly aiFectioned one to another, with brotherly love ; in honour preferring one another" — to " bear one anothers burdens, and so fulfil the law of Christ" — to " rejoice with them that rejoice, and weep with them that weep" — to offer up fervent " supplication for all saints " — and, " as they have opportunity, do good to all men, especially to them who are of the household of faith."

3. Saints by profession are also united in one body, and bound to maintain a holy fellowship and communion with each other. Professed saints compose the Church considered as visible ; and of this society unity is an essential attribute. This union is not confined to those who live together, and can assemble in one place for the observance of religious ordinances ; but extends to " all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." The visible bonds of this unity are specified by the Apostle Paul : " There is one body and one Spirit, even as ye are called in one hope of your calling ; one Lord, one faith, one baptism ; one God and Father of all, who is above all, and through all, and in you all." — Eph. iv. 4-6. Our Confession mentions three things in which professed saints are bound to hold fellowship and communion with one another : Firstj

They ought to assemble together for joining in the public worship of God. This species of communion was assiduously maintained by the early Christians : " They continued steadfastly in the apostles' doctrine, and fellowship, and in breaking of bread, and in prayers." — Acts ii. 42. When some, at a later period, had become negligent in cultivating this communion, the apostle warned them against " forsaking the assembling of themselves together, as the manner of some is." " The institutions of the gospel were intended as a bond of union among Christians; and by the joint celebration of them communion is maintained and expressed.

* By one Spirit we are all baptized into one body;' and

* being many, we are one bread and one body; for we are all partakers of that one bread' in the sacramental communion.— 1 Cor. X. 17, xii. 13. It is not necessary to this unity that Christians should all meet for worship in the same place — this is physically impossible; nor are we to conceive of Church communion as local. It consists in their celebrating the same holy ordinances — in their performing acts of worship the same in kind, wherever they assemble; and in their being disposed and ready to embrace every proper occurring opportunity to join with all * those who in every place call on the name of Jesus Christ the Lord, both theirs and ours.' Thus it was in the primitive Church; and thus it would still be if catholic unity were preserved, and if the institutions of Christ, along with the faitli to which they relate, were everywhere preserved pure and entire."* Secondly, Professed saints ought to perform such other spiritual services as tend to their mutual edification. They are enjoined to " follow after the things wherewith one may edify another." — Rom. xiv. 19. Among the " services which tend to mutual edification," may be mentioned mutual prayer; spiritual conference; admonishing, exhorting, and provoking one another to love and good works; comforting the feeble-minded, supporting the weak, visiting and encouraging the afflicted, — Mai. iii, 16; Col. iii. 16; 1 Thess. V. 11, 14; Heb. x. 24. Thirdly, Professed saints ought to relieve each other in outward things, according to their several abilities and opportunities. Not a few who are " rich in faith, and heirs of the kingdom which God hath promised to them that love him," are poor in this world. — James ii. 5. Their Christian brethren, who have " this world's good," ought to sympathize with them, and minister to their necessities. — 1 John iii. 17. Sometimes Christians in one country suffer " the spoiling of their

* M'Crie on the Unity of the Church, pp. 19, 20.

27G CONFESSION OF FAITH. [cHAP. XXVI.

goods," and are reduced to great straits, through the violence of persecution ; in such cases, their brethren in other places ought to contribute liberally for their relief. This duty was nobly exemplified by the primitive Christians: "It pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which were at Jerusalem." — Rom. XV. 25. If professing Christians in one district are unable of themselves to provide for the regular dispensation of public religious ordinances among them, it is no less the duty of their brethren who are placed in more favourable circumstances to afford them pecuniary aid. Thus the strong should support the weak, that the abundance of the one may be a supply for the want of the other, that there may be equality. ^linistering to the saints is expressly called " fellowship." — 2 Cor. viii. 4. To this kind of communion the concluding sentence of this section of our Confession may, perhaps, more especially refer : "Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus." This sentence is closely connected with the clause immediately preceding, which relates to " relieving each other in outward things;" and the whole of the Scripture proofs adduced refer either to the Church of Jerusalem — which " had all things common" — or to the saints in one place " sending relief" to those in distant places who were impoverished by persecution. It will be admitted, however, that Christian communion of a more extensive nature, including all those services which tend to mutual edification, ought to be maintained with all that call on the name of the Lord Jesus, as opportunity permits; nay, were the visible catholic Church what it ought to be, according to the rule of God's Word, one in profession, the members of this or that particular Church would be entitled to enjoy, and bound to hold. Church communion wherever Providence might order their lot. If professed Christians throughout the world, instead of being divided into diverse and opposing sections, were cemented into one holy brotherhood, then, whoever was admitted into the fellowship of the Church in one place, would be recognised as a member of the catholic Church, and would be entitled to claim the privilege of communion in any particular Cliurch where his lot was cast. On the other hand, whoever was laid under censure in a particular Church, would be considered under the same in all others; and would not be received into communion till the sentence were reversed by the same power, or by a still higher authority. Thus it ought to be ; and thus it would be, were

that unity wliicli should characterize the visible Church, fully realized. But in the present state of the Church, divided and subdivided as it is into an almost countless number of sections, all of them contending for some peculiar principle or practice which they deem important, and by which they ai-e not only distinguished from, but opposed to,, other denominations, such extended Church comnmnion cannot be consistently maintained. It will scarcely be questioned that separation from corrupt Churches becomes, in certain cases, warrantable and necessary; but " where communion is lawful, it will not be easy to vindicate separation from the charge of schism." * If a particular Church is organized for the special purpose of vindicating the sole headship of Christ and the spiritual independence of his Church — were the members of that Church to join in all the intimacies of communion with another Church which had either avowedly or practically surrendered these distinguishing principles, they would virtually declare that they have no scriptural and conscientious grounds for separation, and expose themselves to the charge of unnecessarily rending that body which Christ so fervently prayed might be " one."