Baptist Magazine. NOVEMBER, 1820. THE WESTERN CIRCULAR LETTER.* The Union which exists between Christ and Believers. THIS subject is one which has sometimes been rendered obscure, by a forced and unnatural and extravagant interpretation of scripture it is one which it is possible so to dilute and generalize as to deprive it of all its significance and beauty; or, on the other hand, so to colour and distort as to render it a mere caicature of the truth. May the Spirit of God enable us to avoid extremes, so that we may not be chargeable with darkening counsel by words without knowledge. I. It may be proper to commence with some remarks on the nature of this union. Union to Christ is both fœderal and vital. In explaining the former of these expressions, let it be observed, that, while the death of Christ is to be viewed as a sacrifice for sin taken in the most general sense, so that there is no degree of guilt nor any number of offences which God cannot consistently pardon, since in giving up himself he offered an equivalent for all the dishonour which the character and government of God could ever sustain; yet we must likewise regard his death as a sacrifice for the sins of his people. When Christ came to execute his great commission, God entered into an absolute engagement with him, assuring him that he should see his seed and prolong his days, and that the pleasure of the Lord should prosper in his hand." That such a promise might be sure to the Saviour to whom it was given, it must have been equally sure to the saved to whom it relates. It could not be fulfilled to Christ, unless it were fulfilled in them. In conformity with such a promise, all believers are represented as given to Christ. The gift must have been preceded by a design to bestow; so that we are thus led to the doctrine of some divine appointment with relation to Christ and believers-an appointment which secured to the Re We have thought the "Circular Letter" of the Western Association deserving of a more extensive circulation. It was written by the Rev. Mr. Crisp of Bristol, the respected colleague of the Rev. Dr. Ryland. EDITORS. vital. By this, we mean that union which is produced by the indwelling of his Spirit in the souls of his people; the union by which he lives and reigns in them. Thus the Apostle speaks of himself, "Christ liveth in me:" thus he addresses believers, "Christ in you the hope of glory:" and this emphatic language Christ himself employs, "He that eateth my flesh and drinketh my blood dwelleth in me and I in him." deemer the fulfilment of the great design for which he came, and to the redeemed the enjoyment of the great blessings which he died to bestow-an appointment by which he suffered for them and in their room whatever penalty the law inflicted, as if he had been the sinner who had transgressed; while they enjoy, through him, the same freedom from the consequences of sin as if they had never committed a single crime. Here then Christ appears in the" At that day ye shall know that character of a substitute; as the I am in the Father, and ye in me, good shepherd, laying down his and I in you." To illustrate this life for the sheep; as their great vital union the following images deliverer, rescuing them by suf- are employed by the sacred wrifering in their stead; as their ran- ters. That of the vine and its som, satisfying every demand of branches; (John xv.) that of justice by paying their awful debt the head and members; (Rom. in his own person; as their priest, xii. 5. Col. i. 18.) that of the offering up his blood on earth; marriage union; (Ephes. v. 31, and their advocate, pleading this 32.) and that of a foundation blood in heaven. There is, there- and building. (Ephes. ii. 22. 1 fore, between Christ and his Peter ii. 5.) people, a connection which may justly be styled a covenant-union, because he stands to them in the relation of a head and substitute and representative. And this is 1. That the connection bethe idea held out in many pas- tween Christ and his people is sages, which speak of believers very close and intimate. If we as being in Christ." They are were to fix on that relation in viewed and treated as those who common life which is the most have an interest in his death and distinguished by tenderness; a merits, through that gracious con-relation attended with the most stitution which appointed him to suffer in their room. They are "in him," so as to be accepted and saved through him, as if they had themselves died in his death, and had actually sustained what he endured on the cross. But let us ask, Does union to Christ imply nothing more than this? Is he not a living head? If union to him contains in it a state of acceptance with God, does it not imply a new state of heart towards God? Assuredly it must; for union to Christ is These images taken together show very strikingly the peculiar properties of this union. It appears from them, endearing fellowship, and creating such a harmony of feeling, such a sameness, such an identity of interest, as that the two parties in the strongest sense become one, it would be the marriage union. Yet this is one image employed to illustrate this spiritual union. Thus too the stem and the branches are so intimately united as to form one tree, and the head and the members one body. 2. The union expressed by these images supposes great re ment ministered, it "increaseth with the increase of God." The phraseology adopted in many passages in the Epistles accords with this comprehensive view of union to the Saviour. "I am crucified with Christ, ne semblance. The qualities of the stem are discernible in the branch. The life and vigour residing in the head belong in some degree to the members; and though the superstructure may differ materially from the foundation, yet the Apostle, in speak-vertheless I live." "You being ing of Christians as built on Christ, represents the building as partaking of the qualities of that on which it is erected: " To whom coming as unto a living stone, ye also as living stones are built up a spiritual house." If it be the distinguishing character of Christ as a foundation that he is a "living stone," it is too the peculiarity of the building resting on this firm basis that it is composed of living materials. dead hath be quickened together with him." "Knowing this, that the old man is crucified with him." "Who died for us, that whether we wake or sleep we should live together with him." "If we be dead with Christ, we believe also that we shall live with him." How can it be said, as in these passages, that Christians are dead and crucified with Christ, quickened and risen and alive with him, unless their union to him be viewed under this twofold aspect, as a union of quick 3. This union implies dependence. What is the vine to the branches? The source of supply.ening influence as well as of coWhat is the head to the members? The fountain of life and seat of authority: that which directs and strengthens and governs. What is a foundation to a building? That to which it adheres, and on which it rests. What is the connexion of husband and wife? It is one in which the name, the rank, the title, and the property of the one, are communicated to the other. It is a relation of protection and attachment on the one side, of subjection and love on the other. venant relation; a union by which, while they are saved through him as their foederal representative, they live in him as their spiritual head? If union with Christ, therefore, includes in it such conformity and likeness to him ; if it be necessary to die and rise with him by a total change, a renovation of the soul, so that sin through his death must receive its death-blow; then how clearly does it follow, that any union to him unaccompanied by spirituality of mind is a mere name, and exists only in the imaginations of a deceived and selfdeceiving heart! 4. To this union belong perpetuity and fruitfulness. Is Christ a vine? To those who are branches he says, "Abide in me and II. Having thus endeavoured I in you;" and he describes them to illustrate the nature of union by saying, "He that abideth in to Christ, let us proceed to conme, and I in him, the same bring-sider this union in its origin and eth forth much fruit." Is Christ principle. the head? From him the whole body is represented by the Apostle, as making increase unto the edifying of itself in love; and from this head, having nourish The question is important, How do we become united to Christ? and to this we answer, that union to Christ originates in the divine purpose, is produced by divine power, and commences with that faith which the operation of this power produces. 1. It originates in the divine purpose. Of him are ye in Christ Jesus." Here is the origin of all union to the Saviour, the Father's gracious design. And since the Almighty formed his sovereign purpose before we existed, nay, before time itself began; since the sufferings of Christ and the glory that should follow, the blessings which should flow from his death, and the character and number of those who should partake of these blessings were fixed, eternally fixed in the divine counsels; therefore believers are said to be "chosen in Christ from before the foundation of the world:" and on the same principle Christ is represented as "the Lamb slain from the foundation of the world." It is in fulfilment of God's gracious design that any sinner is led to embrace the Saviour; for, creature is to be born again; and the sinner becomes So only through that spiritual influence which slays the enmity of his heart, abases his pride, gives a new direction to his views, a new bias to his affections. "I, if I be lifted up," said Christ," will draw all men unto me." The Redeemer attracts and unites the soul to himself by a powerful and constraining force, and thus drawn to him, the soul lives in him and by him. But the soul is not a mass of inert matter, nor does the Spirit operate on it as on lifeless materials. By the power of the Spirit light is imparted to the mind; this light quickens while it illuminates. New views are produced, new dispositions are called forth, these dispositions begin immediately to operate; and the first, the great moving act of the soul when thus awakened and renewed, is faith. 3. Union with Christ, therefore, commences with believing. 2. The power by which this It begins only when the mind is union is effected, like the pur-led to form such affecting views pose from which it springs, is di- of his character as produce a state vine. "Without me," said Christ, of humble, grateful reliance on or, "severed from me, ye can him for salvation. "No man do nothing." Our Lord uses this cometh unto me," said Christ, language in allusion to the con- except my Father which hath nexion between a vine and its sent me draw him." Faith is the branches; for, as the branch se- act of the mind in coming to parate from the stem is withered, Christ: to be enabled thus to such would be the state of every come to him requires the exersoul if disunited from Christ. cise of a gracious, almighty enerBut if without his nourishing in- gy. But this act is voluntary; fluence we could not continue in since, from the moment when the existence, it is equally certain that Spirit touches and transforms the without it we could not begin to soul, whatever indifference or oplive. The barren carnal soul position before existed is at once can never, by its own power, unite subdued, and the mind becomes itself to the Redeemer; for if it sweetly and effectually constraincould, such an act would suppose ed. "Thy people shall be willing life in the soul already, and there-in the day of thy power." Takfore it could live without him. ing, therefore, the scriptures as But "if any man be in Christ, he our guide, we cannot rationally is a new creature." To be a new consider this union as taking |