John Murray was a 20^th century biblical theologian. Consider his reflection on Ephesians 1:3-4, that we were chosen “in Christ” before the foundation of world, and its implication for union with Christ.

The Father elected from eternity, but he elected in Christ. We are not able to understand all that is involved, but the fact is plain enough that there was no election of the Father in eternity apart from Christ. And that means that those who will be saved were not even contemplated by the Father in the ultimate counsel of his predestinating love apart from union with Christ–they were chosen in Christ. As far back as we can go in tracing salvation to its fountain we find “union with Christ”; it is not something tacked on; it is there from the outset (John Murray, Redemption: Accomplished and Applied, 162).

Your union with Christ does not ebb and flow. Union is not conditional on anything finite. But rather, the only thing your union with Christ is conditional on is the Father’s eternal, electing love of having chosen you in Christ.

“[I]f there were no earlier testimonies, the very fact that at the close of the second century there was such a remarkable consensus among all parts of the Church would show that the doctrine [i.e., the virgin birth] was no new thing, but must have originated long before. But as a matter of fact there are earlier testimonies of a very important kind. Among these earlier testimonies should, no doubt, be reckoned the so-called “Apostles Creed.” The form of that creed which we use today was produced in Gaul in the fifth or sixth century, but this Gallican form is based upon an old Roman baptismal confession, from which it differs for the most part only in minor details. The virgin birth appears as clearly in the older form of the creed as in the Gallican form. . . . The old Roman creed is no elaborate compilation, but is very brief; the only facts about Jesus to which it gives a place are the virgin birth, the death, the resurrection, the ascension, the session at the right hand of God, and the future judgment. Evidently such an enumeration was intended as the very minimum of Christian belief. The virgin birth might well have been accepted by a large portion of the Church without finding a place in such a creed. Its presence there shows that it was regarded as one of the essentials, like the death and the resurrection” (J. Gresham Machen, The Virgin Birth of Christ, 3-4).

“It is part of the calling of the ἐκκλησία to learn to know the love of Christ that surpasses all knowledge and also to make known . . .  “the manifold wisdom of God” in order that the final end of theology, as of all things, may be that the name of the Lord is glorified. Theology and dogmatics, too, exist for the Lord’s sake” (Herman Bavinck, Reformed Dogmatics, Vol. 1, 46).

“The task of dogmatics is precisely to rationally reproduce the content of revelation that relates to the knowledge of God. Naturally, in this reproduction of the content of revelation, a danger exists on many levels of making mistakes and falling into error. This fact should predispose the dogmatician, like every practitioner of science, to modesty” (Herman Bavinck, Reformed Dogmatics, Vol. 1, 45).

“The ideas that conquer the race most rapidly and arouse the wildest enthusiasm and are held most tenaciously are precisely the ideas that are most insane” (H.L. Mencken, A Mencken Chrestomathy, 7).

“Much comfort and great confidence must this administer to all that have assurance that they are of this body [i.e., Body of Christ]; for having so mighty, so wise, so merciful a head, a head so sufficient every way, who can instruct, direct, guide, govern, protect, and help them in all their needs whatsoever, what need they fear? When we are assaulted by Satan, or any way set upon by any of his instruments, or are in any distress or need, let us lift up the eyes of our faith higher than we can the eyes of our body, and in heaven behold this our head, who is invisible, and we cannot but receive from thence much comfort and encouragement” (William Gouge, Building a Godly Home, Vol. 1, 38).

“[A]s I argue throughout my book, baptism is not merely for the person who “gets wet,” but is for the corporate body of Christ. Every time a minster preaches the visible word through baptism, the whole congregation benefits from the sacrament, not merely the solitary recipient of the water” (Rejoinder by J. V. Fesko of Book Review: Word, Water, and Spirit: A Reformed Perspective on Baptism, reviewed by Ryan M. McGraw in The Confessional Presbyterian, Vol. 9, 197).

“Let this duty of submission be first well learned, and then all other duties will be better performed” (William Gouge, Building a Godly Home, Vol. 1, 7).

“The reason why all are bound to submit themselves one to another is because everyone is set in his place by God, not for himself, as for the good of others. The apostle exhorts, “Let no man seek his own, but every man another’s wealth” (1 Cor. 10:24). Even governors are put in places of dignity and authority for the good of their subjects rather than for their own honor. Their callings are, in truth, offices of service, even burdens under which they must willingly put their shoulders. Being called of God, to whom they will give an account concerning the good which they have done to others, it is needful that they submit themselves” (William Gouge, Building a Godly Home, Vol. 1, 6).