The Communion of Saints.

CHURCH CATECHISM.

"I believe in the communion of saints."

IN common language, we give the name of saints to those holy persons only, who were the most eminent members of the church in ancient times; whose faith and righteousness were especially approved by God, and signally manifested among his people. Such were the immediate companions and followers of our Lord: the apostles, the evangelists, the early martyrs, and their successors in the first ages of Christianity. And this restriction of the word is most proper, since these blessed persons fully merit this mark of pre-eminence and it is necessary to be extremely cautious in appropriating to any human beings a name so very sacred. But although, in speaking of individuals, we make this reverent distinction, yet we must remember that in Holy Scripture all members

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of the church are called saints. We are all called to be saints. (Rom. i. 7.) To be holy is the end of our profession; it is the command of God; and we believe that all those who live and die in the faith and fear of God are saints.

The communion of saints, then, means the perfect and loving companionship existing between all true members of the christian church throughout the world; which makes them agree in faith, in hope, in love, in thoughts, in desires, in worship; and which arises from that unity of spiritual nature derived from Christ, through the Holy Spirit.

This agreement can only be within the church. In order to be loving brethren, we must submit to the rules of our Father's household; the outward order of which has been prescribed, that the inward blessings of love and peace may be communicated to each member, and that spiritual health may reign throughout the entire body.

This communion consists, first, in the unity of nature possessed by all Christians; since they are each of the same spiritual kindred, children of God, and brethren of the same household; and in the life to come, all good persons, of all times, shall be thus united.

It consists, in the next place, in the sameness of object and design in all. All alike seek the

kingdom of heaven, for themselves and for others; and to this end all their spiritual faculties are directed.

There is also an agreement and concord among them, in the means by which the kingdom of heaven is sought and attained. They agree in faith; since they all believe alike, in God the Father, who created them; in God the Son, who has redeemed them; and in God the Holy Spirit, who sanctifies them; in the forgiveness of sins, and everlasting life, purchased for them by our Saviour's blood. And they not only agree in holding these things, but they earnestly desire that all their brethren may hold them, heartily and steadfastly, to the saving of their souls. So that, throughout the whole world, at all times, the church holds, and rejoices in maintaining and propagating, one common and invariable belief. There is also an agreement in the hope which is set before them. They look for salvation, through Christ Jesus, with a confidence which is greater than all human hope; since the hope of a Christian is a sincere conviction that the prayers of the penitent will be heard, and that eternal life will be given to them who believe. And this hope every Christian entertains, as well for himself, as for all his brethren.

But, above all this, there is an agreement in charity, or love. In this the communion of saints is chiefly manifested; for love is the very bond of peace and of all virtues. It is that heavenly influence by which the body of Christ is edified. It comprehends the whole of the divine law: since the first and great commandment is, to love God with all our hearts; and the second is, to love our neighbour, that is, all mankind, as ourselves. Therefore is love the fulfilling of the law.

And if this love were perfect in the church, then would the communion of all saints on earth be complete; for then obedience would be perfect also; then faith would be steadfast, hope would be earnest then there would be the greatest anxiety to fulfil all God's commands; and then all the members would stand fast with one spirit, walking by the same rule, joined together in the same mind, glorifying God with one mind and one mouth. Then would each desire and hope that the salvation of his fellow-creatures might be forwarded, as well as his own. If one member suffered, he would also suffer: he would rejoice with those who rejoice, and weep with those who weep, as his heavenly Master did. When a brother had repented, he would rejoice with the angels, and with his blessed Lord in heaven:

then would his thoughts and desires be with those who sleep in Christ, with the spirits in heaven, with the whole church universal; and with Him, who ever lives to make intercession for all.

Thus there is a communion between Christians, whether present with, or absent from, one another. They have a common language, taught them by the gospel of their Lord: prayers in common, whereby they feel that, while praying for themselves and for one another, they are worshipping together in the same spiritual company, and in the same Divine presence. Through the same ordinances they are partakers of the same grace; and their common desire is, that they may be all one, even as the Father and the Son are one. (John xvii. 21.)

Death itself does not disturb this communion. Of the state of those who have departed in faith from among men, we know no more than this: that they are at rest, and in God's safe keeping; free from all unhappiness and pain. But we do know, that, during the short separation made by death between the body and the soul, the spirits who are thus removed from us are with Christ (Phil. i. 23); and maintain that same holy union with their heavenly Father, which enables those