COMMUNION must take its character from the nature of Him who forms it for His own delight and glory, and who in grace calls us into it, with Himself. For example: "God is faithful, by whom ye were called unto the fellowship (communion) of His Son Jesus Christ our Lord." 1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9).
God, who forms this communion, and has created us anew in Christ Jesus for its participation and enjoyment, is also its rule: "If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin." 1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7).
As regards ourselves, "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true; and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols." 1 John 5:20, 2120And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21Little children, keep yourselves from idols. Amen. (1 John 5:20‑21).
This communion must be maintained by us and all saints, not only on what suits the nature of God, with whom we are called to hold it, but by the exclusion of everything which forms no part of it, and which would be inconsistent with its character of light, and truth, and holiness, and love.
These considerations of what real communion of saints with the Father and the Son, through the Holy Ghost and by the Word of God, consists, give us also the ground and objects of all practical fellowship with one another in the Church of God.
Another point must be touched upon, as giving a character to all true communion now among saints. The peculiar feature of God's dealings since the death of Christ and His rejection by the Jewish people, is that the Holy Ghost is on earth, forming and uniting to Christ as HEAD in heaven, a BODY (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)). "By one Spirit are we all (who have received the Spirit) baptized into one body." 1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13). This is different from receiving life; this is a union formed by the Holy Spirit uniting into one all who have received life, and bringing them, thus united, into a certain relation to a Head in heaven, so as to be a body to the Head. There is ONE body, though many members of that one body, but I cannot have the proper idea of a "member," without connecting it with the Head of the body. A "son" of God is a complete thing in itself. Christ is Son; we are sons. But Christ as Head is not complete without His body (Eph. 1:2323Which is his body, the fulness of him that filleth all in all. (Ephesians 1:23)), and every member is an incomplete thing by itself. It is part of something else (not of an assembly) but part of the body, and of the Head.
Now a body is not composed of a union of assemblies but of "members"—and if there are different assemblings of these members of Christ, it is only local separation, the result of members' being scattered over the earth, and not yet (as will be in glory) gathered into one place. All these members who practically own their Head necessarily own each other as members of His body. They are one, and as needful to each other as the hand to the eye, the foot to the head (1 Cor. 12:2121And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. (1 Corinthians 12:21)). Therefore all the members in one locality who thus own the one Head, must own each other as His "members," and assembling themselves together to the name of the one Head, represent and act in that place as members of the body, Christ being "in the midst." (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20); 1 Cor. 5:4; 14:234In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, (1 Corinthians 5:4)
23If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? (1 Corinthians 14:23); Heb. 10:2525Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25).) So it would be (and was) in each locality, and thus there are not many bodies but one. The members (normally) in each locality represent the body in that locality, there being but one body. These would constitute different local assemblings, but could they be together (as they will be in glory), they would not be many assemblies, but one assembly, Christ being the One Head of all. Each particular assembly when acting (I speak of the principle, not of man's failure in it), having Christ "in the midst" (Matt. 18:17-2017And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 18Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:17‑20)), and the "binding and loosing" on earth being the binding and loosing of heaven, that act is valid for every individual that owns the Head, and every assembly that has Christ "in the midst."
It is very evident that Christ in the midst of an assembly is enough to make an act valid for all who own His headship. Observe, I speak not of human infirmity now, but of the principles themselves. Man may fail in everything, but his only security is in holding to God's principles, which cannot fail. Because I may but feebly cling to a rope, is no reason for my giving up that rope which is my only chance of safety. He who would persuade me to try another plan is neither my friend, nor friend of the one who threw me the rope. He is my friend who encourages me to cling more firmly. The principle lasts, for it is God's, even if the infirmity is mine.
Therefore I speak not of the ruin which we now see on every side as to recognizing the He0 and the body, but of the foundation principles which God's Word presents to us as to that wonderful structure with which He has been occupied since Christ died and, as King, was rejected by the Jews. That which has come in between the departure of Christ from earth and His return in glory is that He, after having gone up as Man into heaven, has a body on earth, but united to Him as Head in heaven, this union being formed (not by life but) by the Holy Ghost. Every believer on earth who has received the Holy Ghost is a member of that body, and there is no membership of anything else but of the Head and the body.
Now if the eyes of a believer have been opened to learn this truth, and see the necessity (if he would be faithful) of acting upon it, he finds he cannot be allied with anything that practically denies it. Therefore he separates from every church association which does not practically own individual membership of Christ, and the unity of the body, a path which unhappily sometimes necessitates his walking alone. But as God's mercy has brought out many upon this confession, those who as individuals have sought to be faithful, and to take true church ground, are thus found together, not forming any new association, but individually acting upon what they have learned from Scripture to be true, even though there were no Christians at all (or none but themselves) doing it. They have learned that not only it is wrong, but that there is no necessity to "join" anything, for God has already joined (added) them to the only Church which He owns, that is, to the body of Christ. They have but to own and to act upon this in the simplicity in which the saints did in the early days, who then knew nothing else. There may be but a few in one locality who, thus having learned, seek to be faithful to what they know; yet they find that the Lord has provided for the faithful few in all times in that word, that where only "two or three are gathered together in My name, there am I in the midst of them."
Now this paper has reference to these, which may be called remnant-assemblies, rather than to other denominational assemblies, which practically (if not in word) allow that the body of Christ may be divided. I take then scriptural principles (a departure from which, and unfaithfulness, have brought in the ruined state of things which we see around us) not with a view of restoring the ruin (which would be to ignore it) or setting up anything corporately, but of showing what faithfulness in individuals must lead to, if Scripture be gone back to.
Some examples and illustrations may serve to make this important subject clearer. With this view, the accompanying diagram is introduced to represent the intercommunion which existed when saints were gathered as members of Christ, who is the Head of the body, the Church, and were "endeavoring to keep the unity of the Spirit in the bond of peace." That which holds and represents the Head must not allow any leaven. The members of Christ must be like Christ; Corinth must therefore "purge out the leaven," that it may be an unleavened lump. Evil must therefore be put outside,' and if put outside Corinth, must be outside all other assemblies—in fact, outside all who, assembling as members of Christ, ought to express what Christ is. The First Epistle to Corinthians was written to command this, and the Second shows the command was obeyed. (1 Cor. 5; 2 Cor. 2:6-106Sufficient to such a man is this punishment, which was inflicted of many. 7So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8Wherefore I beseech you that ye would confirm your love toward him. 9For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; (2 Corinthians 2:6‑10).) What the Lord had against Pergamos and Thyatira was that they had not obeyed (Rev. 2:14, 15, 2014But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. (Revelation 2:14‑15)
20Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)), therefore judgment was threatened, but it was still left to him (the individual now) that had an ear to hear to overcome, and if the assembly failed to obey, Christ's word had not lost its authority over individuals. In this case 2 Tim. 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22) comes in as guidance; and 2 John 1010If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: (2 John 10) even a woman can carry out; and surely the Lord's house and table are more important than our own house and table.
The diagram (B) represents therefore a communion which exists only after the leaven has been purged out, and which alone is that which represents the Head (Christ) and His character and authority, and has not denied His name (holy, Rev. 3:7, 87And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (Revelation 3:7‑8)). All these eat the one loaf (bread), thus confessing that Christ has only one body. They all meet in His name, no other, and that name is holy. They do not allow that Christ's body can be divided (1 Cor. 12). They cannot take their place on any ground but that of the unity (not of a church, nor of any particular doctrine, but) of the body, and maintain that this unity is in holiness, the Head ,giving it , this character. This alone is true unity, and that which the Spirit has formed, and owns; therefore they endeavor to keep the unity of the Spirit (Eph. 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3)). They seek together in love to purge themselves from the vessels to dishonor (2 Tim. 2:2121If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. (2 Timothy 2:21)), following "righteousness . . . with those who call upon the Lord out of a pure heart" v. 22, N. T.
hi these days they own that the Church as seen on earth ("the pillar and ground of truth") is. in ruins, but that "the foundation of God standeth sure." They have been commended by the apostle, who foretold the ruin, "to God and the Word of His grace" (Acts 20:28-3 5 ) . They know that these two things remain to them, though everything else fails. The Holy Ghost they acknowledge to be down here, dwelling in the Church, and they can count on His presence and power, while they own the one Head. They can take the "Word of God's grace" as their guide and sufficiency. They "receive one another to the glory of God," according to 1 Cor. 5; 2 John 1010If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: (2 John 10); 2 Tim. 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22); but in no other way.
The two kinds of expression of the unity of the body of Christ, only one of which is as to holiness.
(C) and (D) therefore represent two opposed ways for expressing communion where the unity of the body is professedly owned. C) where manifested evil has been put out. (D) where this action has been refused. It is plain that it is no matter in which of the local assemblies the leaven is allowed, for if it is allowed in one, it is allowed in all who hold themselves in communion with that one, eating the same loaf with it, and with it professing to own and confess to the one body. It is also plain that it is no matter in which part of "the lump" the leaven is introduced (1 Cor. 12: 12 . . .), but whether it is in "the lump" at all. There is one body, not many bodies. A member of Christ's body at Ephesus is a member of Christ's body at Corinth. Local distance does not divide Christ's body. If it were possible for all its members on earth to meet together in one place (without a man as head; the one Head is in heaven), that meeting would be the expression of what the Church, the body, is. They all partake of the one loaf, not many loaves; and acknowledge one Head, not many heads. They are all members of Christ, and "members one of another" (Eph. 4:2525Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. (Ephesians 4:25)), not of any particular assembly. Ministry (service) has its place, of course, but not one "minister" of man's ordination to rule. All gifts are gifts for the body, not for an assembly, which is only part of the body.
There must not be evil allowed in any of those assemblies which confess to the unity of the body, and hold the one head. If any such assembly refuses to put out the evil, it adopts the evil as its own, virtually saying the evil is no matter to the Head. The "little leaven" has then "leavened the whole lump." That assembly must be separated from. Neither can any individual be received, or considered in communion with any like assembly that would keep itself pure, while the receiving assembly recognizes him as of that leavened assembly; for then he would become the connecting link between the two tables, and constitute them one. Directly he has separated from the "leavened lump," he can be received as a member of Christ simply.
I speak not of individuals, intelligence, state of soul, but of assemblies owning one another in the unity of the body. I will speak of individuals in their place, for it says "of some making a difference" Dude 22, 23), but only to pluck them out of the fire, not to leave them in it. The two tables would, if thus connected, become one table, and that a table at which evil is allowed. There is but one body; there can therefore, of course, in the nature of the thing, be but one expression of that body. Any other expression than that must necessarily be a human, not divine one. The one loaf partaken of by all (1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17)) is given by God to be the expression of the one body.
A person partaking of the loaf, constitutes or confesses himself one with it, therefore if he partakes of two different loaves (as they both are said to represent Christ, and there is only one Christ), he by that act confesses them as one loaf. I speak of principles, not of individual intelligence in them. All, therefore, who are in acknowledged intercommunion with one another, are manifested one loaf (bread), and every member of Christ on earth ought to be in one intercommunion, only that (in order to its being the Lord's table) it must be a pure one. If evil has come in and is manifested, and the assembly refuses to judge it and put it out, ought the individual to acknowledge himself one with it by partaking of that loaf? No; we must now "overcome" individually (Rev. 2:33And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. (Revelation 2:3)), keeping our own garments pure; and, in order to be a vessel in a great house to honor, we have to purge ourselves from the vessels to dishonor (2 Tim. 2:17-2217And their word will eat as doth a canker: of whom is Hymeneus and Philetus; 18Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 19Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:17‑22)) to be meet for the Master's use.
There can be only one expression of the unity of the body. If there were two (or more) allowed, such division could not possibly be the confession of the body, for there is but one body. Therefore, if those who would be faithful to the one Head leave the divisions, sects, and so forth, to confess the one body, they must necessarily confess it together, for two different expressions could not be the expression of the body. A connecting link allowed between the two (no matter where, should both assemblies recognize it) constitute the two into one. If, therefore,
Two such tables are united (as some would have them) by habitual intercommunion-
that is, individuals received into the fellowship of (C) while recognized as of the leavened lump" (D)—this would be unity at the expense of Christ; and what kind of unity would that be? There might be one head acknowledged, but what kind of head? Would it be the Head whose honor is cared for? What Satan is striving for is a unity that leaves out the Head, or has the name of one without the true character of it—the form without the reality. To gain his point, he does not scruple, as he has done before, to quote Scripture and speak of love but neglects to teach that divine love is "love in the truth," "love out of a Pure heart," is characterized by "keeping God's commandments," and is light (see 2 John; 1 Tim. 1:55Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: (1 Timothy 1:5); 1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22); 1 John 1:7; 5:27But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)
2By this we know that we love the children of God, when we love God, and keep his commandments. (1 John 5:2)). "First pure, then peaceable," is God's order. -"First peaceable," is Satan's. Would that there were more love—far more! Let me own my need of it. But let me not be deceived by the cry, so as to let go my Head, who is the great fountain of it all, and who, in order that God's love might flow out to sinners, must bear sin in His own body on the tree, so as to put sin away first.
It would not make any difference how many pure (so called) assemblies there might be between the unity (C) and the leavened assembly, so long as the links of connection with it existed. Just as the fact of the pipes' being clean does not cleanse the water that flows through them which comes from an impure source. Neither will the number of the pipes make any difference, except that, the greater the number, the more are there defiled by the impure water. Therefore, if the leaven is in the assembly (a) and the assembly (b) acknowledges by acts expressing communion, the bread that is partaken of in (a); then, as there is but one bread, this must be the bread that is partaken of in (b). So also (c) breaks bread with (b), and it is one bread still; and so on to (d) and all the rest in the chain. Therefore the first assembly that can be really pure in this sense is the one which utterly breaks off from this evil connection.
As to the reception of individual members of Christ, all have their place in the assembly, except the "wicked person" (1 Cor. 5) and those whose ways, deeds or doctrine are evil. As to the latter "he that biddeth him Godspeed (saluteth) is partaker of his evil deeds." Obedience, therefore, necessitates unwilling separation from those who, knowing the evil, will not obey 1 Cor. 5; for this command is to the assembly, and if that will not obey, the individual, who would be obedient, must obey alone, or with those who will. It is with these the Lord will fulfill the promise of Matt. 17:18-2018And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. 19Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Matthew 17:18‑20), for these only meet "in His name," for no evil will be allowed inside "in His name." They may be but a remnant, "outside the camp," but they will own all who own the Lord faithfully. They could shut out none who come in His name. "Love thinketh no evil," yet "trying the spirits"; "harmless as doves," yet "wise as serpents." They want nothing but Christ, and His name, be it in the babe, or in the full-grown man. There is no test but Christ. Knowledge, intelligence in truth, experience, must not be made tests. There may be godliness in a babe, as truly as in an old Christian. It is with Christ's members only they have to do, and what suits Christ in those members.
A person who knows of evil, and has fellowship with it (no matter of what denomination), is not free; and now that things are in such a state, it might, of course, be safer to inquire whether annihilation, or the like, is allowed by the person desiring to break bread. Leviticus 5:33Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. (Leviticus 5:3) tells us that as soon as the man, who touched an unclean thing, knew of it, he became guilty; and Numbers 19:1515And every open vessel, which hath no covering bound upon it, is unclean. (Numbers 19:15) states that every open vessel without a covering in the tent where death was, became unclean. The ignorant, therefore, while ignorant, are clean, but no longer. The reception, however, as saints, brings the responsibility of instructing and leading on souls to know what is due to the Lord's house, and His name, and that goes on inside. I suppose always there is reliable testimony to these things, and it is well that the persons' names, who are responsible to the gathering and who introduce one to the table not personally known should be given.
Are you expressing the unity of the body, leaving all that practically denies it? Perhaps you are breaking bread simply as a Christian, desiring to express that unity? If so, is it as in (A) or in (B) ? Or do you wish to join (C) and (D.) together, so as to form them into one table or communion?
Do you acquiesce in such an expression as (E), where there may be some of the assemblies without evil in them, but, in others, such doctrines unjudged as that Christ was born like to any other man—born of Adam and under God's wrath and curse; or as held by others, that punishment for sin is not eternal, and that the wicked are annihilated; or in any other doctrine that strikes at the root of Christ's cross and our only redemption, tolerated for the sake of unity, and under the name of "ignorance"; that is, persons are received from them without being obliged to separate, not merely as a matter of history, but as a present fact? or Where persons are received on their saying that they are Christians without knowing more of them—when they may come from any impure connection? or, Where letters of commendation or other reliable testimony are not thought necessary? (2 Cor. 3:11Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? (2 Corinthians 3:1); Acts 9:26, 2726And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. (Acts 9:26‑27).)
Do not think you can be a partaker at one of the tables which you think pure, without being personally responsible for a person's being received from an impure one—and without his separating from that impure one. Indeed you cannot give up your personal responsibility that way. Your name and your presence there support what is done, and you weekly eat of a loaf which you do not insist upon being kept entirely separate from leaven. You are not eating of unleavened bread, but of leavened, while this is so (1 Cor. 5:88Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:8)). Neither can you, according to the Lord's mind, partake at any table which does not acknowledge the union of the whole body, and there can be, as we have seen, only one table in order to do that. Everything else is schism (1 Cor. 3:4; 10:174For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? (1 Corinthians 3:4)
17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17)).
How important, too, is this, for those who have to do with the souls of others; for if others are converted through their means, what do they do with them? When a babe is brought into the world, is it left to feed and clothe itself, or is it brought where there is warmth and food for its growth? Is it left to perish in the streets? "Oh, God takes care of His own." Yes, but the responsibility of the spiritual parent? Are you seeking to evangelize? You must work as a laborer for that soul as one that will be presented to Christ in the glory when you have to give an account of your service. Paul, Peter, and John did (1 Thess. 2:19; 3:819For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? (1 Thessalonians 2:19)
8For now we live, if ye stand fast in the Lord. (1 Thessalonians 3:8); Phil. 2:1616Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. (Philippians 2:16); 1 Peter 1:77That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7); 2 Peter 1:1010Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:10); 1 John 2:2828And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:28); 2 John 88Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. (2 John 8), "we" meaning the workman).
If Christ has added a member to His body through your means, it is your responsibility, as far as possible, to see that that soul is housed where its food and growth are provided for. Christ has provided the means in His body (Eph. 4:3-163Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; 5One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. 7But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till 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 fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From 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. (Ephesians 4:3‑16)), and although the visible organization of that is in ruins, yet, wherever the truths of the body are recognized and sought to be acted on, that is surely where the quickened soul should be placed for its nurture. Would you point such to (C) or (D)? For doubtless you would not guide such to an assembly where all Christ's gifts are supposed to be concentrated in one man, who is called "the minister." If, as a workman, you are told (1 Cor. 3:10-2310According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11For other foundation can no man lay than that is laid, which is Jesus Christ. 12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14If any man's work abide which he hath built thereupon, he shall receive a reward. 15If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 16Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 18Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20And again, The Lord knoweth the thoughts of the wise, that they are vain. 21Therefore let no man glory in men. For all things are yours; 22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23And ye are Christ's; and Christ is God's. (1 Corinthians 3:10‑23)) that your work will be tried by fire; if you would have it gold, silver, precious stones, and not wood, hay, stubble, you must guide it where it is exclusive of all accepted evil, while it is inclusive of all saints (holy ones), "judging them that are within" (1 Cor. 5:12, 1312For 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 5:12‑13)). And how can you guide another where you are not yourself? (Read 1 Cor. 11:1919For there must be also heresies among you, that they which are approved may be made manifest among you. (1 Corinthians 11:19), margin; 2 Cor. 10:66And having in a readiness to revenge all disobedience, when your obedience is fulfilled. (2 Corinthians 10:6).
But some may say, "This is all true." Thank God, if it is so; then you are doing what the Lord would have you doing when He comes for His Church, and that is "in a moment, in the twinkling of an eye." But be very sure that it is so. Are you expressing the body as united to the one Head in heaven, and no other membership?
Now there are some who think they are all right, but really are not—breaking bread, and expressing, as they think, the unity of the body, yet practically denying it in more ways than one. First, each assembly is practically independent of the rest. Sometimes one assembly will receive one, whom another assembly will not receive, thus denying that one Spirit rules in the whole; for how could the Holy Ghost guide to the putting out of a person in one assembly, and to the reception of him in another? He would be denying His own decision (Matt. 18:15-2015Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. 18Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:15‑20)). Suppose Ephesus had received the man who was put out at Corinth, whose act would that have been—the Holy Ghost's or that of Ephesus? Of course, if we do not own our brethren as indwelt by the Spirit, and seeking to be guided by the Spirit, we have reason to doubt their decision; but this would test whether we do practically have fellowship with them on the ground of the one Assembly or not.
Should a difference of judgment possibly arise between two assemblies, the way would be to seek the Lord's mind together, either by sending godly men, in whose judgment the saints were able to confide (as was done in Acts 15), or in some other way to learn the Lord's mind, for the Lord could not have two minds about the same point. To act independently of one another, would deny the one Spirit. Again, there may be leaven in one, but the other assemblies do not see themselves one assembly with the leavened one, so that they are as much responsible for its being there as if it were among themselves. A way to look at the unity, is to suppose that all saints on earth could get into one room. Then, if any saints brought a "wicked person" (1 Cor. 5: 13), or an evil teacher (2 John 1010If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: (2 John 10); Rev. 2:14, 15, 2014But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. (Revelation 2:14‑15)
20Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. (Revelation 2:20)) with them, which part of the whole assembly gathered into that room would become responsible for that leaven? The whole would. It "leavens the whole lump." The only way would be, either to have the leaven itself put out, or (if the saints that brought it refuse to do that) to leave those saints out of the assembling that confesses to the holiness of God's house, and admit only those who, in faithfulness to the Head, consent to separate from the leaven. The point so many dear saints do not see is, that meeting in different places does not destroy unity, for the one Spirit dwells in all. Now this is not shutting out Christians, but admitting them—admitting those who have "purged out the old leaven," for leaven must not be allowed inside.
It may be said, "Perhaps some are ignorant that it is there."
Then it is my place to show them that it is there. It is not kind to a saint of God to let him ignorantly uphold what dishonors his Head, when he would turn away from it if he knew what he was doing. I must instruct him, then he will not be ignorant, but I must not allow the leavened bread and the unleavened to be reckoned one bread. Ignorance is one thing; allowing leaven, another. He must partake only of the unleavened. If he persists in partaking of both, that would be confessing them one bread, and I know (if he own it not) the one is leavened.
But would not that be setting up your judgment, and making your judgment the standard of right or wrong?
No; the Word of God says what is right or wrong, and what is to be purged out. To ask how can I purge out leaven if I do not know it when I see it is an argument pleading for evil! What, am I not to know how to discern evil! Truly we should then be in confusion!
"But godly men think differently."
I have not to do with men, however godly; I have to do with God. The test of a godly man is-God's Word. I only know their godliness by the way in which they answer to God's Word—that is the test of all godliness (John 8:4747He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. (John 8:47); 1 John 4:3-63And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 4Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5They are of the world: therefore speak they of the world, and the world heareth them. 6We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. (1 John 4:3‑6); 1 Cor. 14:37, 3837If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. 38But if any man be ignorant, let him be ignorant. (1 Corinthians 14:37‑38)). I leave Him to judge of it in that day, and seek to act in obedience for myself, and purge myself from evil. I do not judge men's hearts before the time, but I judge what is evil and separate from it.
"But you are cutting off saints."
No, I am not cutting off saints; I am cutting off evil. If a saint allies himself with evil, I am sorry for him, and I would rejoice to get him to see it, and help him out of it if I could. But if a saint is united to evil, though he may say he is not, I cannot let him be the means of uniting me to it. If I let him break bread with me where I am, I should be breaking bread with him where he is, and therefore I have to inquire where he is breaking bread and whether his loaf is leavened or not. If he takes the ground of the body, whatever is his loaf is mine too, for there are not two breads. I must then in love explain to him why I cannot walk with him.
"But is ignorance and weakness to make no difference in your dealings with saints?"
Yes, as regards them it is. I must bear with them, wait upon them, instruct them where they will let me, but not go along with them, for that involves my own path, or rather the Lord's. Receiving them to an act expressing communion (unless as taking them out of it) is saying, "Their path is no matter to the Lord."
"You would receive the ignorant, then,"
Yes, if honestly so—they are not defiled; but I should be careful to know that the ignorance was really ignorance, for experience has unhappily shown that so many have professed ignorance who knew all about it; some, of course, less than others. "God is light, and in Him is no darkness at all." One who walks with God wants to cover nothing over.
"But the Lord has received them."
Be it So; that is the only reason for my having any authority from Him to act. I have only to do with professing Christians in these matters of discipline, not with any others (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); 2 Thess. 3:66Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. (2 Thessalonians 3:6); Exodus 32:26, 2726Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. 27And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. (Exodus 32:26‑27); Num. 25:7-137And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; 8And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. 9And those that died in the plague were twenty and four thousand. 10And the Lord spake unto Moses, saying, 11Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12Wherefore say, Behold, I give unto him my covenant of peace: 13And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. (Numbers 25:7‑13)).
"But he is not a 'wicked person.' "
No, but he is his companion. He confesses himself one with him round the one bread (2 John 1111For he that biddeth him God speed is partaker of his evil deeds. (2 John 11); Hag. 2:12, 1312If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 13Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. (Haggai 2:12‑13); 1 Kings 13:16-3016And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: 17For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. 18He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. 19So he went back with him, and did eat bread in his house, and drank water. 20And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: 21And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, 22But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 23And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. 26And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. 27And he spake to his sons, saying, Saddle me the ass. And they saddled him. 28And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. 29And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. 30And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! (1 Kings 13:16‑30)). He is disobedient to the Word of the Lord. "Alas! my brother." He is like the prophet that prophesied against evil, but ate where it was, deceived by the lying prophet.
"But how do you know there is evil?"
These things are not done in a corner. Do you not know that hundreds, nay, thousands of saints have been obliged with sorrow to stand apart to testify against it—the only ones who are really assembling in recognized fellowship with one another on the ground that Christ has only one body, and there is only one Head to it, and that that Head is holy? If you do not know about these, seek them out. There is enough evidence of the evils in things printed and published to this very day which any godly saint would be ashamed of—things which throw terrible dishonor on the name of the Lord Jesus.
"I have heard of such things, but I was told that they were no longer in existence."
Then you were not told the truth, for these evils are advertised to this day, and there are many who propagate them.
"I was told the author withdrew certain remarks."
Yes, and put them out again in different words, more liable to deceive, which are published this day.
"I was told he was dead."
Others are in fellowship with him though, which is exactly the same thing. His death would make no difference; a certain church position, taken up with respect to him, and called right, must be withdrawn from as openly and distinctly as it was taken up. Words were plain enough, but acts plainer; and what is the use of words if acts contradict them? But it is not this only; there may be now other things, for where saints are careless as to putting out evil, it must soon corrupt them.
Do you not know, too, that those cannot be on the ground of the one body, who are shutting out from fellowship with them thousands of saints who cannot be in their one assembling, because they cannot give up Christ's (holy) name, for they have been told to hold it fast; besides they "meet in that name." For example, if punishment for sin is not eternal, and the wicked are annihilated, and so forth, Christ has died in vain. We could not all be meeting round one name for there must so be two different names. I could not allow Christ could have such a "name" as that. If I break bread with a person who holds such doctrines, I should be saying his doctrines are no matter to "the name." I make myself one with him in these doctrines, or else 1 Cor. 10:17, 18; 5: 6, 717For we being many are one bread, and one body: for we are all partakers of that one bread. 18Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? (1 Corinthians 10:17‑18); 2 John 1111For he that biddeth him God speed is partaker of his evil deeds. (2 John 11); Hag. 2:12, 1312If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. 13Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. (Haggai 2:12‑13) means nothing. If a person says, "I can break bread with him without holding his evil doctrines," I answer, "You are guilty of supporting them; you are indifferent to them. I take your act, not your words, and I must separate from that name round which you both meet together, for it is not Christ's name."
"But is it not right to receive Christians when they come, and make no inquiries, and leave the Lord to discover whether they are walking rightly or not?"
We do not find the early Christians did so. Letters of commendation were plainly in use among them (Acts 18:2727And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: (Acts 18:27); Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1); 2 Cor. 3:11Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? (2 Corinthians 3:1); Col. 4:1010Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) (Colossians 4:10); 3 John 99I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 9)). They tend to promote confidence at once on both sides, and fellowship, and they become valuable as a safe way of distinguishing the true from the false.
Especially are they useful in these days, for we are not all discerners of spirits, and remember we are told to "try the spirits."
How does a faithful servant act even in temporal things? Suppose you left me as your servant to take charge of your house while you were away. A man knocks at the door and says he is your friend, and asks would I let him sleep in the house; that you have given permission for your friends to sleep in the house, and he wishes to avail himself of it. My answer would be, My responsibility is to my master and his goods. It is not my house, but my master's. I must know you are a friend first. I remember that He said, "By their fruits ye shall know them." Can you give some proof that what you say is true—the shortest line in my master's handwriting, or from any friend whose handwriting I know, or any token by which I may judge?
"No, I am sorry I cannot."
Then I am sorry I cannot do anything for you, for I must not risk his house being robbed, as far as I have the care of it, and many have done it, coming that way.
"But they have been discovered."
Yes, after the mischief was done, and too late to remedy it. My master's goods are of value to me. He would not have me careless about them. I know I am careful not to have my own house robbed. Ought I to be less so in my master's? Should I not be right in answering so? Beloved brethren lend their shoulders unknowingly to the robber, because they take his word, instead of waiting till the coiner is commended to them by some who properly know him. Do you think the Lord sends His servants without some credentials to prove that they are His? And if we are slow to be able to read them, and liable to make mistakes, as we all are, so much the more need of care, or letters of commendation.
"But every Christian has a right to be at—the table."
I thought we had no rights at all, and were sinners saved by grace, and were told to submit to one another. I have no right to shut him out, if I know Christ has given him a place there. But I must learn this first, and learn this somehow only from Christ. I must have credentials, not of man, but of the Lord—something that I can recognize as of the Lord. Who am I, to shut out those whom the Lord would admit? No one. But who am I, to be careless and disobey Him? The question is not as to his being a Christian.
A few words, in conclusion, to my dear brethren who are scattered among the various sects. Do you not know that Christ would have His saints assemble themselves as the one body—His body? that He sent down at Pentecost the Holy Ghost, to abide with them forever (John 14, 15, 16) to dwell in their midst, and be their power for worship? that the only house built by man's hands that God ever owned was destroyed long ago at Jerusalem; and the holiest, where Christ has entered with His blood, is now our only place of worship; and that that blood has cleansed you from all sin (if you are a believer) and made you fit to draw near without sin, through the rent veil, into God's very presence in the holiest, to worship without any fear in the light? Have you read that Christ has given gifts to His body—pastors, teachers, evangelists . . . each to fill his own place in the body? that an eye cannot fill the place of an ear, nor an ear that of a hand? You have your minister. Minister means servant. Has Christ no other servants in your assembly? Do you give the Holy Ghost liberty there to use whom He will in service, whether with -a word of exhortation (Heb. 10:2525Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25)),,or in prayer (1 Tim. 2:88I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. (1 Timothy 2:8)), or praise, without being "quenched" by man's rules of order? Would it be "disorder" for a gifted saint to assemble with you, and (as God commands) use his gift (Rom. 12:48; 1 Peter 4:10, 1110As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:10‑11)), or seek to "exhort" you without asking man's ordination or permission to do so? What would you think of the man that had one talent entrusted to him asking the man with ten to give him permission to use it? Who would have been slighted there?
Are you able to act upon 1 Cor. 14? Read it and see if it could be carried out now, or have you a different Bible for today? Are you remembering the Lord's death every first day of the week, according to the Lord's blessed will? Do you know that this was to distinguish those who loved Him, till He come? Are you shutting out all the rest of the gifts the Holy Ghost has given in the body, and allowing only one of your own choice to edify you? Your minister may be a gift of God, but if so, he ought to be serving in the body, and there ought to be no divisions in the body. "Christ is not divided." Four walls ought not to confine the ministry of a servant of Christ. He ought to be free for any part of the body, anywhere the Lord might use him. Offices (ordained bishops, elders, deacons) are not the gifts.
Are you assembling in Christ's name only? Perhaps you say, "Yes." Let me test it. Suppose some Sunday morning I could visit all the congregations in a certain town, and take away the minister of each. What would become of the congregations, and their communion with one another and the Lord? How much worship would God get that morning? Would the Lord's name be enough to keep them together, and the belief that the Holy Ghost was in their midst? If not, then they are not met in the Lord's name, but in that of their minister. Did the Holy Ghost go away along with their minister? The Lord said, "I will be there." Think of any who believed it, going to their homes, and leaving the Lord behind them where saints were "met in His name"! Did He say, "Where your minister is, I am there"? No, but, "Where two or three are gathered together in My name." Ministry is valuable, but Christ's presence is essential, and does not shut out the ministry; for it was when the Lord was there to provide the bread, the disciples were able to distribute to the multitude.
Do you meet to worship God? Sermons are good, but they are not worship. "The Father seeketh such to worship Him." Sermons at other times might help worship, but do you meet to hear something and get something, or give something? Jesus said of her who brought the box of precious ointment, and poured it on His head, "She hath wrought a good work on Me." Have you no spikenard? Worship is the heart's giving God back what is His creation, when led of the Holy Spirit. Do you meet to do this, or to hear a sermon? "When the disciples were gathered together to break bread," Paul did preach to them; but they "were gathered to break bread" — this was their object. If Paul had not been there, would they not have broken bread?
Have you read Rev. 2:33And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. (Revelation 2:3) as letters which are written by the Lord to the churches, which the saints themselves were responsible to read and act upon, not their minister merely; and have you noticed that, with a few exceptions, all the epistles are written to the saints (not to their ministers), and that God will hold them responsible for what He has said to them, and will not allow His people to hand over their responsibility to another? May the Lord awaken His people to the solemn fact that they have to do with Him (Rev. 2:11Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; (Revelation 2:1)) walking among His candlesticks, and that He is coming "quickly."
The unity of the Lord's table corresponds with the unity of the body of Christ. 1 Corinthians 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17) teaches us that the unbroken loaf pictures the one body and our eating of it is, in effect, saying "I am through grace of that body"—"Because we, being many, are one loaf, one body; for we all partake of that one loaf." (N. T.) Now, so to eat is to partake of the Lord's table (verse 21).
There is a danger now lest in a mistaken humility we should call all the tables of men the tables of the Lord. All tables but one are, and must be, tables of schism, for Christ is not divided. We dare not connect division with His holy name by calling a table set up on schismatic basis, however ignorantly it may have been done, the table of the Lord; for "there should be no schism in the body."
To join hands, and compromise the truth in so doing, is what is being urgently pressed on all sides today, but it is offered to us under the words reconciliation and brotherly charity.
NOTE—The foregoing Paper is an old one, altered in parts to meet the exercises of the day we live in.
—G. P., 1909.