IT will be at once admitted that God Himself must be the spring and center of unity, and that He alone can be in power or title. Any center of unity, outside God, must be, so far, a denial of His Godhead and glory, an independent center of influence and power. And God is one—the just, true and only center of all true unity. Whatever is not dependent on this is rebellion. But this so simple, and, to the Christian, necessary, truth clears our way at once. Man's fall is the reverse of this. He was a subordinate creature; (an image too of Him that was to come;) he would become an hide-pendent one, and he is, in sin and rebellion, the slave of a mightier rebel than himself, whether in the dispersion of several self-will, or its concentration in the dominion of the man of the earth. But then we must, in consequence of this, go a step further. God must be a center in blessing as well as power, when He surrounds Himself with united and morally intelligent heists. We may know that He will punish rebellion with everlasting destruction from His presence into the hopelessness of un-centered and selfish individual misery and hatred; but He Himself must be a center of blessing and holiness, for He is a holy God, and He is love. Indeed, holiness in us, while it is by its nature separation from evil, is just having God, (the holy One, who is love too,) the object, center, and spring of our affections. He makes us partakers of His holiness; for he is essentially separate from all evil which He knows as God, though as His contrary. But in us, holiness must consist in our affections, thoughts, and conduct, being centered in, and derived from, Him a place maintained in entire dependence upon Him. Of the establishment and power of this unity in the Son and Spirit I will speak presently. It is the great and glorious truth itself on which I now insist. This great principle is true, even in creation. It was formed in unity, and God its only possible center. It shall be brought into it yet again, and centered in Christ as its head, even in the Son, by whom, and for whom, all things were created. (Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16).) It is man's glory (though his ruin as fallen) to be made, thus, a center in his place— the image of Him that is to come; but, alas! his imitation in a state of rebellion in this same place, when fallen. I know not (I would venture to say no more) that angels were ever made the center of any system. But man was. It was his glory to be the lord and center of this lower world; an associate but dependent Eve, his companion and help in his presence. He was the imago and glory of God. His dependence made him look up; and this is true glory and blessedness to all but God. Dependence looks up, and is exalted above itself. Independence must look down, (for it cannot be filled with itself in a creature,) and is degraded. Dependence is true exaltation in a creature, when the object of it is right. This primeval state of man was not holiness, in the proper sense of it, because evil was not known. It was not a divine, but it was a blessed creation state; it was innocence. But this was lost in the assertion of independence. If man became as God, knowing good and evil, it was with a guilty conscience, the slave of the evil he knew, and in an independence he could not sustain himself in, while he had morally lost God to depend on.
With this state, (for we must now descend to the present actual question of unity,) with man in this state, God has to deal, if true real unity, such as He can own, is to be attained. Now, he must be still the center. It is not, therefore, in mere creative power. Evil exists, the world is lying in wickedness, and the God of unity is the holy God. Separation therefore, separation from evil, becomes the necessary and solo basis and principle of unity. For God must be the center and power of that unity, and evil exists; and from that corruption they must be separate who are to be in God's unity, for He can have no union with evil. Hence, I repeat, we have this great fundamental principle, that separation from evil is the basis of all true unity. Without this, it is more or less attaching God's authority to evil, and rebellion against His authority, as is all unity independent of Him. It is a sect in its lightest and fullest forms: in its fullest it is the great apostasy, of which one of the characteristics, as ecclesiastical or secular power, is unity,—but unity by subjection of man to what is independent really or openly of God, because it is of His word: not established by subjection to the Holy one, according to His word, and by the power of the Spirit working in them that are united, and by His presence, which is the personal power of union in the body. But this separation is not yet by judicial power, which separates (not the good from the evil, the precious from the vile, but) the vile from the precious, banishing it from His presence: in judgment binding up the tares in bundles, and casting them into the furnace of fire;—gathering out of His kingdom all things that offend; Satan (and his angels) being himself cast down, and all things thereupon being gathered together in one in Christ, in heaven and in earth. Then the world, not the conscience, will be cleared from evil, by the judgment which will not allow it, but early cut off all the wicked; not by the power and testimony of the Spirit of God.
It is not now the time of this judicial separation of the evil from the good in the world as the field of Christ, by the cutting off and destruction of the wicked. But unity is not therefore given up out of the thoughts of God, nor can He have recognized union with evil. There is one Spirit and one body. He gathers together in one the children of God which were scattered abroad.
And now as to the principle in general. God is working in the midst of evil to produce a unity of which He is the center and the spring, and which owns dependently His authority. He does it not yet by judicial clearing away of the wicked; He cannot unite with the wicked, nor have a union which serves them. How can it be then, this union? He separates the called from the evil. "Come out from among them and be ye separate, and I will receive you, and ye shall be my sons and daughters, saith the Lord Almighty. As it is written, I will walk in them and dwell in them," &c. Now here we have it distinctly set forth. This was God's way of gathering. It was by saying "Come out from among them." He could not have true gathered unity around Him otherwise. Since evil exists, yea, is our natural condition, there cannot be union of which the Holy God is the center and power, but by separation from it. Separation is the first clement of unity and union.
We may now enquire a little further into the manner in which this unity is effectuated,—on what it is based. There must be an intrinsic power of union holding it together to a center, as well as a power separating from evil to form it; and, this center found, it denies all others. The center of unity must be a sole and unrivalled center. The Christian has not long to enquire here. It is Christ: the object of the divine counsel-the manifestation of God Himself—the one only vessel of mediatorial power, entitled to unite creation as He by whom and for whom all things were made; and the Church as its Redeemer, its Head, its Glory, and its Life. And there is this double headship; He is head over all things to the Church, which is His body, the fullness of Him that filleth all in all. This will be accomplished in its day. For the present, we take up the intermediate period, the unity of the Church itself, and its unity in the midst of evil. Now, there can be no moral power which can unite away from evil, but Christ. He alone, as perfect grace and truth, detects all the evil which separates from God, and from which God separates. He alone can, of God, be the attractive center which draws together to Himself all on whom God so acts. God will own no other. There is no other to whom the testimony could be borne, who is morally adequate to concentrate every affection which is of God and towards God. Redemption itself too makes this necessary and evident; there can be but one Redeemer, one to whom a ransomed heart can be given, as well as where a divinely quickened heart can give all its affections, the cadre and revelation of the Father's love. He, too, is the center of power to do it. In Him all the, fullness dwells. Love (and God is love) is known in Him. He is the wisdom of God and the power of God. And yet, more than this, He is the separating power of attraction, because He is the manifestation of all this and the fulfiller of it in the midst of evil; and that is what we poor miserable ones want who are in it, and it is what, if we may so speak, God wants for His separating glory in the midst of evil. Christ sacrificed Himself to set up God in separating love in the midst of evil.—There was more than this, a wider scope in this work, but I speak in reference to my present subject now. Thus Christ becomes, not only the center of unity to the universe in His glorious title of power, but as the manifested of God, the one owned and set up of the Father, and attracter of man; He becomes a peculiar and special center of divine affections in roan; round which they are gathered as the sole divine center of unity. For indeed, as the center, necessarily the sole center, "he that gathereth not with Me scattereth." And such as to this point was the object even and power of His death, "I, if I be lifted, will draw all men unto Me." And more specially, He gave Himself “not for that nation only, but that He might gather together in one the children of God which were scattered abroad." But here again we find this separation of a peculiar people: "He gave Himself for us, that He might purify to Himself a peculiar people, zealous of good works." He was the very pattern of the divine life in man, separate from the evil by which it was universally surrounded. He was the friend of publicans and sinners, piping in grace to men by familiar and tender love; but He was ever the separate man. And so He is, as the center mid high-priest of the Church. "Such a high-priest became vs, who is holy, harmless, undefiled, separate from sinners" and, it is added, "made higher than the heavens." Here, in passing, we may remark that the center and subject of this unity then is heavenly. A living Christ still became the instrument of maintaining the enmity, being Himself subject to the law of commandments contained in ordinances. Hence,—though the divine glory of His person necessarily reached over this wall as a fruitful bough of grace to poor passing Gentiles without, and it could not be otherwise, for where faith was He could not deny Himself to be God, nor what God was, even love—yet, in His regular course, as a man made of a woman, He was made under the law. But by His death He broke down the middle wall of partition, and made both one, and reconciled both in one body unto God—making peace. Hence it is as lifted up, and finally as made higher than the heavens, that He becomes the center and solo object of unity.
Let us remark, in passing, that hence worldliness always destroys unity. The flesh cannot rise up to heaven, nor descend in love to every need. It walks in the separative comparison of self-importance. "I am of Paul," &c. "Are ye not carnal and walk as men?” Paul had not been crucified for them, nor had they been baptized in the name of Paul. They had got down to earth in their minds, and unity was gone. But the glorious heavenly Christ, in one word, embraced all: "Why persecutest thou me”
This separation from all else was more slow among the Jews, as having been outwardly themselves the separated people of God; but, having fully shown what they were, the word to the disciples was, " Let us go forth to Him without the camp, bearing His reproach." The Lord, when, as the great result., He would have one flock and one shepherd, put forth His own sheep and went before them. Indeed, we have only to show that unity is God's mind, and separation from evil is the necessary consequence; for it exists as a principle in the calling of God before unity itself. Unity is purpose, and as He is the only rightful center, it must be the result of holy power; but separation from evil is His very nature. Hence, when He publicly calls Abraham, the words: "get thee out of thy country, and out of thy kindred, and from thy father's house."
But to continue. From what we have seen, it is evident that the Lord Jesus Christ on high is the object round which the Church clusters in unity. He is its head and center. This is the character of their unity, and of, their separation from evil, from sinners. Yet they were not to be taken out of the world, but kept from the evil, and sanctified through the truth; Jesus having set Himself thus apart to this end. Hence, as well as for the public display of the power and glory of the Son of man, the Holy Ghost was sent down to identify the called ones with their heavenly Head, and to separate them from the world in which they were to remain; and the Holy Spirit became thus the center and power down here of the unity of the Church in Christ's name—Christ having broken down the middle wall of partition, reconciling both in one body by the cross. The saints, thus gathered in one, became the habitation of God through the Spirit. The Holy Ghost Himself became the power and center of unity, but in the name of Jesus, of a people separated alike from Jew and Gentile, and delivered out of this present evil world into union with their glorious Head. By Peter, God visited the Gentiles, to take out of them a people for his name, and of the Jews there was a remnant according to the election of grace; as St. Paul, one of them, was separated himself from Israel, and from the Gentiles to whom he was sent. And so was the constant testimony. He that saith he hath fellowship with Him and walketh in darkness, lieth, and doeth not the truth. Separation from evil is the necessary first principle of communion with Him. Whoever calls it in question is a liar; he is, so far, of the wicked one; he belies the character of God. If unity depends on God, it must be separation from darkness. So with one another. If we walk in the light, as God is in the light, we have fellowship one with another. And mark here, there is no limit. It is as God is in the light. There the blessed Lord has placed us by His precious redemption; and hence, by that, the whole manner of our walk and union must be formed. We can have no union (as of God) out of it; the Jew could, because his union, though separation, and hence the same in principle, yet was only outward in the flesh; and the way into the holiest was not yet made manifest,—no, not even for the saints, though in God's counsels doubtless they were to be there through the sacrifice about to be offered.
So again one with the other. What fellowship hath light with darkness? Christ with Belial? What fellowship hath righteousness with unrighteousness? What agreement hath the temple of God with idols? And then, addressing the saints, the Holy Ghost adds, "for ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people. Wherefore, come out from among them, and be ye separate." Otherwise we provoke the Lord to jealousy, as if we were stronger than He. Of this unity and fellowship, I may add, the Lord's supper is the symbol and expression. "For we, being many, are all one bread, (loaf,) one body, for we are all partakers of that one bread."
We find, then, most distinctly, that as the unity of Israel of old was founded on deliverance, and calling from the midst of and maintained separation amongst, the heathen which surrounded them, so the Church's unity was based on the power of the Holy Ghost come down from heaven, separating a peculiar people out of the world to Christ, and dwelling amongst them: God Himself thus dwelling and walking amongst them. For “there is one Spirit, and one body, as we are called in one hope of our calling." Indeed, the very name of Holy Spirit implies it, for holiness is separation from evil. Whatever failure, moreover, there may be in attainment, the principle and measure of this separation is necessarily the light as God is in the light; the way into the holiest being made manifest, and the Holy Ghost come down thence to dwell in the Church below, and so, in power of heavenly separation, because the indwelling center and power of unity (put as the Shekinah in Israel.) He establishes its holiness, and its unity, in its separation to God, according to His own nature, and the power of that presence. Such is the Church, and such is true unity. Nor can the saint recognize, intelligently, any other, though he may own desires and efforts after good in that which is short of it.
Here I might close my remarks; having developed the great, though simple principle, flowing from the very nature of God, that separation from evil is His principle of unity. But a difficulty collateral to my main object and subject presents itself. Supposing evil introduces itself into this one body, so formed actually on earth, does the principle still hold good? How then can separation from evil maintain unity? And here we touch on the mystery of iniquity. But this principle, flowing from the very nature of God, that He is holy, cannot be set aside. Separation from evil is the necessary consequence of the presence of the Spirit of God under all circumstances, as to conduct and fellowship. But here there is a certain modification of it. The revealed presence of God is always judicial when it exists; because power against evil is connected with the holiness which rejects it. Thus, in Israel, God's presence was judicial; His government was there, which did not allow of evil. So, though in another manner, it is in the Church: God's presence is judicial there, (not of the world, save in testimony, because God is not revealed yet in the world; and hence it plucks up no tares out of that field.) But it judges them that are within. Hence the Church is to put out from itself the wicked person, and thus maintains its separation from evil.
And unity is maintained in the power of the Holy Ghost and a good conscience. And indeed, that the Spirit may not be grieved, and the practical blessing lost, saints are exhorted to look diligently lest any man fail of the grace of God. And how sweet and blessed is this garden of the Lord, when it is thus maintained and blooms in the fragrance of Christ's grace! But, alas! We know worldliness creeps in and spiritual power declines; the taste for this blessing is enfeebled, because it is not enjoyed in the power of the Spirit; the spiritual fellowship with Christ, the heavenly head, decays, and the power which banishes evil out of the Church is no longer in living exercise.
The body is not sufficiently animated by the Holy Ghost to answer the mind of God. But God will never leave Himself without witness. He brings home the evil to the body by some testimony or other,—by the word, or by judgments, or both in succession, to recall it to its spiritual energy, and lead it to maintain His glory and its place. If it refuse to answer to the very nature and character of God, and the incompatibility of that; nature with evil, so that it becomes really a false witness for God, then the first and immutable principle recurs: the evil must be separated from. Further, the unity which is maintained after such separation becomes a testimony to the compatibility of the Holy Ghost and evil: that is, it is in its nature apostasy; it maintains the name and authority of God in His Church, and associates it with evil. It is not the professed open apostasy of avowed infidelity, but it is denying God according to the true power of the Holy Ghost, while using His name. This unity is the great power of evil pointed out in the New Testament, connected with the professing Church and the form of piety. From such we are to turn away. This power of evil in the Church may be discerned spiritually and left, when there is the consciousness of inability to effect any remedy; or if there be an open, public testimony, it is then open condemnation to it. Thus, previous to the Reformation, God gave light to many who maintained a witness to this very evil in the professing Church, apart from it; some bore testimony and still remained. When the Reformation came, it was openly and publicly given, and the professing body, or Romanism, became openly and avowedly apostate, so far as a professing Christian body can, in the Council of Trent. But wherever the body declines the putting away of evil, it becomes in its unity a denier of God's character of holiness, and then separation from the evil is the path of the saint; and the unity he has left is the very greatest evil that can exist where the name of Christ is named. Saints may remain, as they have in Romanism, where there is not power to gather all saints together; but the duty of the saint as to it is plain, in the first principles of Christianity, though doubtless his faith may be exercised by it. “Let every one that nameth the name of Christ depart from iniquity." It is possible that "he that departs from evil may make himself a prey:" but this, of course, makes no difference; it is a question of faith. He is in the true power of God's unity.
Thus, then, the Word of God affords us the true nature, object, and power of unity; and in so doing, it gives us the measure of it, by which we judge of what pretends to it, and the manner of it; and moreover, the means of maintaining its fundamental principles, according to the nature and power of God, by the Holy Ghost in the conscience, where it may not be realized together in power. Its nature flows from God's; for of true unity He must be the center, and He is holy; and He brings us into it by separating us from evil. Its object is Christ; He is the sole center of the Church's unity, objectively as its head. Its power is the presence of the Holy Ghost down here; sent as the Spirit of Truth withal from the Father, by Jesus. Its measure is walking in the light, as God is in the light; fellowship with the Father, and with His Son Jesus, and, we may add, through the testimony of the written word,—the apostolic and prophetic word of the New Testament especially. It is built on the foundation of the apostles and prophets (of the New Testament,) Jesus Christ Himself being the corner stone. The means of maintaining it, is putting away evil, (judicially, if needed,) so as to maintain, through the Spirit, fellowship with the Father and the Son. If evil be not put away, then separation from that which does not becomes a. matter of conscience. I return, if alone, into the essential and infallible unity of the body, in its everlasting principles of union with the head in a holy nature by the Spirit. The path of the saints thus becomes clear. God will secure by eternal power the vindication—not here, perhaps, but before His angels—of them who have rightly owned His nature and truth in Christ Jesus.
I believe these fundamental principles are deeply needed in this day, for the saint who seeks to walk truly and thoroughly with God. Latitudinarian unity it may be painful and trying to keep aloof from; it has an amiable form in general; is, in a measure, respectable in the religious world; tries nobody's conscience, and allows of everybody's will. It is the more difficult to be decided about, because it is often connected with a true desire of good, and is associated with amiable nature. And it seems rigid, and narrow, and sectarianism to decline so to walk. But the saint, when he has the light of God, must walk clearly in that. God will vindicate his ways in due time. Love to every saint is a clear duty; walking in their ways is not. And he that gathers not with Christ, scatters. There can be but one unity—Confederacy, even for good, is not it; even if it has its form. Unity professed to be of the Church of God, while evil exists, and is not put away, is a yet more serious matter.