That the pulpit commands the Lord's table amongst Christians of nearly every persuasion is obvious to all, or in other words, that the minister, or acknowledged teacher in modern churches, assumes the prerogative of presiding at the Lord's table, and dispensing the eucharist as a matter of right. The sanction of antiquity is pleaded in its favor. The plea of being necessary to order, insisted upon, and it is but of recent date that Christians have been led to question all this as incompatible with the universal priesthood of believers, and the sovereign presence of the Holy Ghost in the body the Church. Much has been written on both sides of the question. Diversity of judgment exists-collision has taken place, and the truth has been assailed under various pretexts, and with a show of reason. Now truth is harmonious with itself; gives place to all the members of the body of Christ, and displaces none; cherishes a becoming regard for the ministration of the word of God, and for the few whom he in grace endows with power to minister it, yet rigidly maintains the unity of the body as indwelt by the Spirit. It advances in the foreground the assertion, "Ye being many members, are one body," with " having therefore gifts differing according to the measure of the gift of Christ," combining respect for the parts with integrity of the whole. A capital error is committed when this distinction is not perceived, and the advocates of either extreme are wide of the mark, where the integrity of the body is assailed on behalf of those gifted amongst its members; and these, on the other hand, disregarded, or little thought of in the grand principle of the universal priesthood of believers. The body exists in its members, and the members make up the body.
The sadly fallen condition of the Church is advanced by some as a reason for limiting the exercise of its functions; and, again, the same ground is advanced by others for abandoning specific relations in the assertion of the rights of all. In political bodies, the fitness of the members of one state for the exercise of legislative capacity may be reasoned about; but, in "the body, the Church," it is far otherwise. It exists in the power which confers its privileges, and is manifestly healthy or otherwise as this is perceived. Its life and union with its Head is communicated by the blessed. Spirit which manifestly develops it. It is not a question of power, but apprehension of the power, and unfeigned obedience to the word which is a guide to the life created by it, as such Scriptures as 1 Peter 1:23, and Acts 20:32 show. In the former passage life-creating power is ascribed to it. In the latter, the source of nourishment. It is impossible to overvalue the weight of scripture testimony as to the sovereign rule of the Holy Ghost in the body, the Church; it sets aside clerical pretension without personal controversy, and, where rightly apprehended, leads to the abnegation of human distinction in the clearer demarcation of that which is divine. It brings us into an atmosphere of light and blessing, liberty and joy. The dignity of the calling confers the lowliness of spirit befitting it; for "before honor is humility."
And in honoring God the Spirit, we are reminded of our life in and by Him, and reverence and godly fear are alike pleasure and duty. The right perception of this truth secures everything to us-harmonious disposition of parts, with the integrity of the whole. Circumstances never alter it, time cannot impair it. As eternal is its source, so enduring is its character, and (hidden or manifested) it is ceaselessly accomplishing the purpose of God, calling into being the members of Christ's mystical body, and guarding the life thus bestowed. But still the Church has a mission to fulfill: to witness to the grace which gave her such existence, and walk worthy of Him who hath called her into His kingdom and glory. And in what does service, true unfeigned service to the body of Christ, and that for His sake, consist?
What is the object of gift? What purpose is embodied in the liberty of action in its members? Is it not as in Eph. 4:13. " Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ;" and in verse 15, " speaking the truth in love may grow up into Him in all things which is the head, even Christ, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
The purpose of ministry then is the development of the body; and this is accomplished by the various gifts diffused through its parts. The displacing of any is the injury of the whole. The standard of judgment is the written word; the guide to exercise gift is the written word; conduct befitting the place assigned is laid down in the written word. The duties of members to one another are found in the written word. Official assumption condemns itself; for, if there is real power, the place is imperatively assigned in the word. Neglecting to acknowledge such power is alike culpable and rebuked in the word. To prevent disorder by human arrangement, is to put down the flesh by setting up the flesh, in other words, to control the table by the authority of the pulpit. It is easy to say, the presence of the Spirit is a delusion, but difficult to prove it according to God's word. It is easy to prove from God's word pulpit authority over the Lord's table a delusion. But whence has arisen this confusion? We would concede to the advocates of either side earnestness and zeal for the Lord's glory. That with some the abuse has been worse than the assumed remedy, and the attempted order by human control appeared the only alternative for existing disorder. We have, it may be to learn, how to combine the diligent use of means so as to maintain gift in its place, and a proper place for gift. How to maintain order without appointing to office, and rule without clerisy. Innumerable difficulties beset the path; but as the path of faith, this must be anticipated. Faith of a right stamp is never discouraged by trials; it grows stronger by every defeat, attributes failure to the weakness of man, and maintains intact principles which are divine, retreats, though vanquished, to the place whence it started to renew, again, the struggle for attainment, less confident in the resources of the creature, and more dependent on the grace and bounty of God. Yet failure has its regrets; want of success is damping to ardor; and, unless the embers are kindled afresh by the Holy Spirit, despondency is the consequence. Still " He abideth faithful; He cannot deny Himself."
Two evils have manifestly appeared, on the one hand, lack of discernment that the Holy Ghost works by instrumentality, and bestows gifts to men, and this too for the well being of the body; on the other hand, abuse of these blessings to the assumption of lordship over God's heritage by those possessing them. Where is the remedy? and how is it to be applied? The position is of God, " wherever two or three are gathered together in my name, there am I." "I will send you the Holy Ghost, the comforter, and He shall abide with you forever." What greater blessings could be bestowed? What firmer confidence excited than in such absolute assurance of divine presence. and divine aid? Still there is sad failure in it all. Does this spring from the fallen and ruined condition of the church? for such manifestly is the case; or is it that this real state of things has not been sufficiently apprehended? The fact of visible ruin is manifest; does this sanction contentment with a continued had condition of things? Are we supinely to indulge in an acknowledged low state, tolerating laxity because of weakness, and finding an apology in the ruined condition of the Church for visible failure? It surely should not be so! Certainly in the Scripture great principles involve detail.
" The grace of God which bringeth salvation hath appeared unto all men, teaching us that denying ungodliness," etc. Here the great fact of the grace of God manifested, elicited holy living, in other words "detail." "The high vocation wherewith ye are called," sought corresponding effects in detail. "That ye walk worthy...with all lowliness and meekness." "Ye shall be my sons and daughters, saith the Lord." Exalted privilege! But here again, "Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." "Beloved, now are we the sons of God, and it does not yet appear what we shall be; but we know that when He shall appear we shall be like Him, for we shall see Him as He is." "And every man that path this hope in him purifieth himself even as He is pure." Here again, great facts involve corresponding results-a holy calling, a holy life:- this in detail.
Surely, then, the position of saints gathered together in the presence of the Lord, and having the promise of the Holy Ghost involves detail, that is, in those serving in word, and doctrine having a place, and that for the dispensing of the word. What, though we have lost the power to act as Timothy, and Titus were exhorted to by the Apostle in the setting apart of elders, and ordaining officers in the church, we have the word to guide us as to recognition of such whom the Head of the church may still give to us. Liberty to exercise ministry does not confer power, but allows its exercise when it exists. The universal priesthood of believers is maintained by assistants from the ranks, and these again have rank too in the body for whom they exist. Whether Paul, or Apollos, or Cephas, they are ours; if able, to rejoice over; and if diligent, to be grateful for. The stimulus to service in the kingdom of grace is recognition of the loving bond which unites, golden chains to bind in mutual good-will the teachers and the taught. The former seeking by prayer the blessing of the body, the latter supporting by prayer those thus in service, reciprocal benefits one to the other, sustaining and being sustained, blessing and being blessed, caring and being cared for. Such tenderness of union did once prevail, in the flood-tide of blessing, in the harvest of the church; and if we are but the gleaners (fit likeness of our poverty), yet our fellow-sufferings demand fellow-sympathy; our general weakness, corresponding forbearance; if, but feebly apprehending the position of some, yet doubtless it is no time for disregarding any. Again, there is mistaken use as to principles. Some say our principles give right to all Christians as such, and because such, to association with us. God forbid our platform should not be wide enough to embrace all believers; but are we not separated unto holiness; and what are we seeking, but growth in grace? And surely some sympathy is needed, some sense of our condition on behalf of those soliciting fellowship. " They that feared the Lord spice often one to another." And (Psa. 119:63,) made conscience of obedience and trembled at His word, sought communion as a means of growth in godliness, not merely as a speculative right-got together to watch and pray together, keep guard over one another, submitting to God in the first place, and to His word as their rule in the rest, admonishing one another, stimulating one another; the greater need, the greater care, and sense of ruin leading to increased watchfulness over one another. Principles and results can never be separated; the one exist for the other. Apart, they are a nonentity. But what are the results? Surely enough to break a heart of stone, but when broken, fitter to receive divine impression, and holy impulse. Back to our hiding place, not again to leave shelter with uncertain aim and mangled proportions of God's word, hut here and there a few knitting together in a fellowship of humiliation, making use of the knowledge of where we have failed in the past, to avoid shipwreck in the future; having a good conscience towards God and towards all men. A hearty few thus aiming at a definite something, strict over themselves and watchful over one another, having life in Christ, seeking how to spend it for His, enlarged in their spirit from the contemplation of boundless love, tender to the weak, and examples for the strong-separated by holiness, not unmindful of principles, but never resting contented in them without realizing results. What might not such be used to accomplish? Surely, we may pray the Head of the Church to awaken His people. Heaven is a holy, happy place; for the will of God is the only rule there. Heaven on earth is only experienced as the will of God is the sole guide of His people. His will is revealed in His word. Negatively we are taught what to avoid. Positively instructed in what is to be done.
Nor has the Spirit of God rest but in the fullest control of body, soul and spirit, sitting enthroned in the citadel of the human heart renewed by grace, and bowed into willing submission by the Omnipotence of love. " The love of God shed abroad in the heart by the Holy Ghost which is given unto us."