The principle of fellowship is one of exceeding importance to us. And if we ask what the unity or fellowship of the church is, it is I believe answered in that one word-"the unity of the Spirit"- "endeavoring to keep the unity of the Spirit." (Eph. 4)
We have too much, I think, looked on unity as our unity, instead of the unity of the Spirit. The two things are very different. Our unity would indeed be a rope of sand, as many have supposed it to be; yet had it something durable in it, because, though not seeing, perhaps, our full strength, it was held as to God. But, as I say, we want a bond, and that bond is the Spirit.
What then is the position-the unity-of the church in the world? It is "the temple, the habitation of God by the Spirit." The position of the Church, as it should he in the world, is this,-it is the one body of Christ animated and guided by the Spirit. The promise of Christ, in departing from His Church was, "I will send you another Comforter [which I should be much more inclined to render " another guardian"] that he may abide with you forever; even the Spirit of Truth." And His care for the Church, in guarding and guiding them, may be nicely suggested, I think, by those words " He shall guide (ὁδηγησει) you into all the truth." "As many as are led by the Spirit of God, they are the children of God." This shows it is our privilege to be led by Him. Thus it is therefore with the whole Church (if it would allow it), and thus it is with every assembly gathered upon true ground, "in the name of our Lord Jesus Christ, and by the Spirit of our God;" it is, under the guardian hand, and care of the Holy Ghost, the indwelling Spirit, "the habitation of God by the Spirit."
And let me say, we shall find the benefit, the necessity, in these last times, of standing for the whole truth, the full truth. Let us not be deterred by the charge of presumption. We are either that, or nothing, Our choice is between God's foundation and man's expediency.
I will resume, by adding, in reference to what I said just above, that, if gathered upon true ground, though not the Church, yet are we upon the ground of the Church, and therefore in a position to act upon the principles and to receive the full blessing of the Church. "Where two or three are gathered together in my name, there am I in the midst of them." Alas! one has to reassert every principle which we once held.
Further, I remark, I fear it is the thought and language of many now, that it is impossible to carry out the unity of the Church now. To which I reply simply, Is it the truth? Because if it is so, it is simply unbelief to talk of its being impossible to carry it out. It is saying, the Lord is not able to help us to carry out the truth. Let us look at it in its undisguised form. But I say, this is the very ark for us, that must be carried through, though it be through fire and water. I would suggest, What promise or prospect is there of security from evil and delusion apart from the unity of the body? I see (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)) "there is one body, and one Spirit." I believe from that passage taken in connection with ver. 3, and from other passages, that God has been pleased to connect the Spirit with the Body here on earth. And we cannot have the fullest power and guidance of the Spirit apart from the Body. This may seem delicate ground: it is so; we ought to feel it; yet it is nevertheless true. And let me say such will be the working of evil in these last days, that we shall find we have nothing to spare to meet it. "Except those days were shortened for the elect's sake, no flesh should be saved," true of Israel's remnant literally hereafter, has distinctly, I believe, its moral application for us now.
But to talk about not carrying it out now; how beautifully does the language of the Israel-remnant contrast with this in the time of their trouble, which with regard to personal suffering in one sense, will be infinitely more trying than ours. "God is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the heart of the sea. Though the waters thereof roar and be troubled, though the mountains shake at the swelling thereof." (Psa. 46) "They shall glorify God in the fires, even the name of the Lord God of Israel." Yea, instead of being discouraged, "they shall lift up their voice, and shall sing for the majesty of the Lord, they shall cry aloud from the sea."
I simply add, in conclusion, that to give up the unity of the Church, is, in plain terms, in consonance with what has been said before, to give up the field to the devil.
Now, then the question arises, Why when evil comes into a body, and is not judged, will not be judged, why do we separate from all, why do we refuse fellowship to any? For this reason-that the Spirit is grieved in the Body, yea, is sent away-he is no longer the Animator, the RULER. For when evil is tolerated, there He cannot dwell. "In many things we all offend," whether individually, or collectively. But our infirmities and sins in that way are one thing, and the deliberate refusal to judge and put away our evils is quite a different thing. Tender truly is that Spirit, so that even corrupt communication (Paul tells us in Ephes.) grieves." that holy Spirit of God, whereby we are sealed;" but as to the other, willful evil, truly it is of the character spoken of in (Heb. 10); it is "doing despite unto the Spirit of grace."
If then, I say, the body refuse His guardianship, if it reject Him thus, what follows?
Why it is no longer His fellowship, the unity of the Spirit.
To the question, then, "Why do you separate from all?" I answer, Because we have no security about any. They are no longer under the care of the guardianship, the hand of the Spirit, that other Guardian—they have refused it. We cannot own whom He does not-those who do not own Him.
I will not dwell upon the truth, that surely the wolf will catch and scatter those who are thus defenseless-on the truth that a little leaven leavens the whole lump-this shows there is no security. I confine myself to the present thought-but I add, that where the Spirit is not the animating guiding One, it is the solemn fact that Satan does get that place. He becomes the animator.
This, I think, is decidedly shown in Babylon, i.e. the professing Church. That is how it ends. "Babylon the great," says the word, "is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." That from which God goes out, Satan enters. John 13:2727And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. (John 13:27) may be very instructive as compared with verse 2: See also 1 Sam. 16:14; 18:9, 1014But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. (1 Samuel 16:14)
9And Saul eyed David from that day and forward. 10And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. (1 Samuel 18:9‑10).
This may perhaps be slow, and imperceptible save to the really spiritual eye. But this, I think, should make the saint the more careful of meddling with it; for such a beginning yet leads surely onward, and blinds to its own progress.
And here let me observe, the great danger one has of letting natural feelings and thoughts come in to lead him to any such compromise or meddling. It is, I judge, the enemy's plan, when resistance has been successfully offered, to soften by kindness. Look at the prophet at Bethel. Jeroboam, when the testimony had. been given with power, next says (1 Kings 13:77And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. (1 Kings 13:7)), "Come home, and refresh thyself, and I will give thee a reward." What a change! What apparent kindness! But his thought, I judge, simply was to soften the prophet's testimony, to screen his own conscience, to persuade himself that it would not be so bad after all as the prophet had said-in short, to bribe God in the person of His prophet. Such very likely too was the motive of the old prophet, to bolster himself up in a false position. (Compare 2 Chron. 11:13,1613And the priests and the Levites that were in all Israel resorted to him out of all their coasts. (2 Chronicles 11:13)
16And after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem, to sacrifice unto the Lord God of their fathers. (2 Chronicles 11:16).)
I may add, by way of analogy, that I think we find the same principle shown in Israel; for when Achan sinned (Josh. 7:11But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. (Joshua 7:1)), "the Lord said, Israel hath sinned, and they have also transgressed," etc.; "neither will I be with you any more, except ye destroy the accursed from among you." They are all called "accursed" in the 12Th verse. For unity is always God's truth, and responsibility consequent upon unity. So also Josh. 22:3131And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the Lord is among us, because ye have not committed this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord. (Joshua 22:31). And I will add, I suppose Joshua, with Acts 5, will give us the important thought, that the more entirely God is at work Himself, the more thoroughly will He have holiness amongst His people, the " fellow-laborers."
Let me suggest, in accordance with what has been now said, that it is a serious thing to acknowledge, and accredit any assembly as in real fellowship, where there is not thus full liberty for the Spirit and His rule. It may be getting to ourselves a point of weakness, "opening our side to the countries."
One word I would say as to the seven churches: I have heard it said there was evil there- and there was no command to separate. I observe any one who has had to contend much with evil has probably before this had to spew that a negative argument often is no argument. For instance, there is a positive direction. (1 Cor. 5:11-1311But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:11‑13).) But one may say I find evil spoken of (Phil. 3:18,1918(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) (Philippians 3:18‑19)), but there is no command to put them away. And so forth. But I would say, the Lord says at Ephesus, where there was no positive evil, but the whole thing decaying, love departing (Rev. 2:44Nevertheless I have somewhat against thee, because thou hast left thy first love. (Revelation 2:4)), where read " I have against thee, that thou hast left thy first love," instead of-"Nevertheless I have somewhat," the Lord says, "Except thou repent, I will remove thy candlestick." I say, if, faith had perceived that the candlestick was removed (which however, probably, the general declension of the Church together would prevent), would it have staid there? I judge not. Surely it is the living God we have to do with. Though of course only in great wisdom and carefulness could such a thing have been done. It is not, let me further remark, the Lord's way to force things upon us. He gives enough for the willing mind to see and act upon. So constantly, when on earth, He commanded them not to make Him known.
G.