... in a Letter to a Clergyman,by the Rev. William Burgh, A.B. Chaplain to the Dublin Female Penitentiary.” rims, Dublin; Hatehard, London,
IT is very painful to the heart that would seek in the spirit of love to cover a brother’s infirmities, to meddle with what is usually called “a Review,” that is, if it is evil that calls for remonstrance and answer, and not the desire, which I am aware it sometimes may be, to give publicity to sentiments, received and rejoiced in. The character of Mr. B’s pamphlet puts me into the first-mentioned and truly sad position; it would be comparatively easy to meet him in person, and withstand him as an erring brother to the face, but this would not meet the evil; he has sent forth to the Church, nay he has done more, (for he cannot confine it to the Church) he has given forth to the world, sentiments pregnant with disastrous consequences as I believe, to those that receive them; and which are at the same time, charges of sin upon many who have followed, as they trust, the guidance of the Spirit of truth and holiness, in forsaking the system which he defends. And although I cannot think that the perilous and novel arguments he uses will have general reception, yet knowing how few think for themselves, and how many desire something to pacify the troubles an increasingly informed conscience may produce, I do feel that the position of Mr. B. with reference to the system he defends, will give great extrinsic weight to his reasoning, since he will appear in the view of those who only look to results, and not to principles of truth, to have met in honesty the claims of every other associate body and returned to that whence he went out as the fairest and truest of them all; and thus will an importance be attached to his pamphlet which it would not otherwise have possessed.
I also feel myself called upon to contend with what I believe to be the evil thus advocated, from some little knowledge of the struggle that is now going on in Ireland between light and darkness in the hearts of many of my beloved brethren, and in the hope that this may reach them, I would say at the outset of my brief remarks, that my desire is to write in the grace of that Spirit, which will ever call to our remembrance that we are yet in the flesh—in sadness and sorrow indeed, for I speak of evil, and yet in love, for my anxiety is about my brethren.
I would not, if I could help it, mention by name the system here defended; but the rather, if it were right to advocate evil because the evil of others is more flagrant, take part with Mr. B. in its defense—in unfeigned love and respect for many who have been and still are in it, if it were right before God, I would far rather share with them in its probable downfall and fall with them in it, than lay unholy hands on it for the sake of its gold and silver and worldly esteem; but it is because it possesses that which is the eagerly sought prey of the worldly minded, and which is therefore opposed to the spirit of heaven; and yet more because I believe in its constitution it is rejecting the Holy Ghost, that I not only leave it myself, but would warn all the saints of God, with earnest and importunate love to do the same. It is not indeed, mere contention about silly ceremonies that would make me raise one word of difference, but the confirmed conviction, as I believe in the light of God, that all who take part in its continuance, are sharing in that which is hurrying on almost the whole of christendom into the wine-press of God’s wrath; even a rejection of the present joy of the widowed Church, the abiding indwelling presence of the comforter, the angel guide of this dispensation, its cloud by day, and fire by night, and its Shekinah of glory.
The path of faithful love, is a very straight one, because it has always power to detect what is dishonoring to the name of its Lord; it judges everything by this test—it seeketh not its own; and all personal advantages are forgotten in its desire that honor and worship should be given by all to that name. It is this alone that can keep the Christian in integrity, and many a web of sophistry, and all the disingenuousness of uncertain love is put aside by its simplicity. “Blessed are the pure in heart, for they shall see God.” “The light of the body is the eye; if therefore thine eye be single, the whole body shall be full of light; but if thine eye be evil, the whole body shall be full of darkness; if therefore the light that is in thee be darkness, how great is that darkness:” for “No man can serve two masters, for either he will love the one and hate the other, or else he will hold to the one and despise the other—ye cannot serve God and Mammon.”
It is true indeed, that we may all err; but what is it we should all seek? is it not the glory of Jesus? and it is in seeking this that I would boldly say, that it matters little whether the thing contended for be an Establishment declared to be based and built upon unrecorded tradition, or any other of the many lesser bodies, which divide the Church into endless parties, or whether their charter of order be the visionary tradition of an Apostle, or the more substantial tradition of a later day; if they live in anything, or act in anything but the presence of the Holy Ghost, they are more or less rejecting the blessing of God to them in this dispensation; and if their constitutions are not in every jot and tittle planned by the written word, or ordered through living men, by the Holy Ghost dwelling in them, according to their need and position, they are disregarding God and His faithful promise, and the glory of Him to whom they have pledged themselves in love and service. The whole question holds this important character to me, or I should have left it alone; and it is in this light I would entreat my dear brethren to consider it; I neither contend for the written word alone, nor against the traditional, as it is here called; the former is not enough, for it is always judged instead of obeyed, unless the Holy Spirit give humbleness and instruction; and as to the latter, I can only say where is it? what is it? there is no answer to what we need in either; but there is a full answer in the promise of the Father, that the Spirit of truth should abide always with the sorrowing saints in the wilderness of this dreary world; and this too with very distinct reference to the question agitated in this pamphlet—the Church’s constant need of government and order in its ministry and services. “All power is given unto me in heaven and in earth; go ye therefore and teach all nations, baptizing, them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always, even unto the end of the world.” (Matt. 28:18-2018And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:18‑20).) “If ye love me, keep my commandments; and I will pray the Father, and He shall give you another Comforter, that he may abide with you forever—even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He dwelleth with you and shall be in you.” (John 14:15,1715If ye love me, keep my commandments. (John 14:15)
17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17).) “These things have I spoken unto you, being yet present with you; but the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things.” (v. 26.) “Howbeit when He, the Spirit of truth is come, He will guide you into all truth; for He shall not speak of Himself, but whatsoever He shall hear, that shall He speak; and He shall show you things to come.” (John 1617Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? (John 16:17):l 3.)
And “unto every one of us is given grace according to the measure of the gift of Christ; wherefore He saith, when He ascended up on high, He led captivity, captive; and gave gifts unto men, and He gave some, Apostles; and some, prophets; and some, evangelists; and some, pastors, and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we 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.” (Eph. 4:7-137But 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: (Ephesians 4:7‑13).)
Now it is said, “first, Apostles;” (1 Cor. 12) and as they were specially gifted for the Church’s blessing then in their living instruction, so in their written instruction for its blessing always, till it comes to the measure of the stature to which it is destined; their full wisdom when living, was exercised in every present exigency, and met the need of the Church then, and passed away; that which was suited to it in every state, was left in enduring record. If the other had been left, (I would speak with reverence of God’s purposes,) would it not have produced the fearful effect this pamphlet seeks to give it, (though it is not merely supposed to be) of leading away the hearts of the saints from the joy of a present Comforter and counselor, the unfailing Urim and Thummim, which is to abide with them forever? The Apostles, and surely their verbal instructions too, are gone; but is the Holy Ghost gone? has He not wisdom, and knowledge, and power? I am not called to point to men as possessing His gifts, though truly they are to be discerned in many; but this I surely know, that if He were not grieved, and fettered, and disowned, whenever in love His gifts are put forth in any, by human prescriptions, I should be more able to show that there is no need to put tradition in His place: but our sin does not destroy that sure word of promise though unbelief rejects its blessing; Jesus has received gifts for men in the manifold operations of that one Spirit of truth, who is to abide forever, if we cease to grieve Him by our refusal to own His presence and His right to order God’s Church, and cast away all that would. impede His liberty to rule, and humbly seek His wisdom to guide us into all truth, our folly would soon be made manifest in the glory of His presence; but oh, this is the sin! H, in an effort of love, He shines forth in any, it is disregarded, unless certified by some human authority which is avowedly incompetent to judge. This is the flagrant unregarded sin—human order built on the expediency of self love—tradition somewhere in popery, but yet not of it—anything that is past of the Apostles and the prophets, which if not written, is only their sepulcher now—anything of the world and of the flesh is looked to for security and honor, rather than the wisdom, love, end power, of the Holy Ghost.
There are two divisions in the pamphlet, and I would follow them though very briefly, with the desire, not to exhibit in clearer light, the errors of my brother for the censure of others, God forbid; but with the desire that all the followers of Jesus, who may be interested in the question, should see in the strong light I do, of what importance it is. The first relates to “ordinances;” the second, “services, ministry, government;” and passing by in sorrow the apparent disregard of the written word, I would only use it as allowed in page 10, where it is said, “the epistles were written, for the most part, only as a departure from the previously prescribed order, called for animadversion, or further direction;” indeed, in this case, it is the only use of them required, for even if the traditions were forthcoming, to enter upon their merits would be vain and profitless; for if Mr. Burgh’s system is founded upon them, it would after all, stand in the position spoken of “as subjects of the animadversion and correction of the written word;” and if it is contrary to that in any way, it must be quite clear that its traditional foundation cannot be the unwritten word of the Apostle; and the question assumes its usual shape. I would also acknowledge the truth of the position, “that a thing may not be directly contrary to the word of God as not met there, and yet be good and true.” But while doing so, I would repeat, that nothing, can be good or true, which is not met in the written word, unless ordered by the present wisdom and instruction of the Holy Ghost, through competent men; and that neither tradition nor formal order, based on expediency, arising from His unregarded absence, can take His place, I would also acknowledge, though in a more limited way, the statement in page 8, “that there can be nothing indifferent or nonessential in the ordering of the Churches;” it is true indeed, that if there is a witness in everything, either of the Spirit of heaven, or the evil life of the natural man, it must be yet more forcibly marked in the character of that which assumes to be the expression of spiritual and true worship: but then the conviction of the importance of these things ought surely to urge us to seek some better pattern of order than that which unrecorded tradition or a worldly legislature can give; and where is it to be found, but in giving heed to His wisdom who dwells in the saints to that end, not who once dwelt with them and then ordered what might not be adapted to the necessities of after years, but who I believe graciously obliterated in all his immediate acts of government through the Apostles, that we might always be necessitated to look to Him for hourly care where the difficulty is not met at once in the word; and if Mr. Burgh, and our many other brethren really think all the ordering of a Christian Church to be of such importance as that nothing can be non-essential or indifferent, are they satisfied with the authority they lay claim to? Is it really sufficient for them, while holding such ground, to say, that complete as the fabric is, no one part rests on the written word? that while it assumes so much to itself, as to declare that those who leave it are committing the sin of schism, and disregarding God’s ordinances; it yet can only put forth as its authority what cannot be produced, and that on the ground where authority is owned by the spiritual man, it has none. The child of God asks for “Thus saith the Lord;” but Mr. Burgh’s answer is, “we are non-scriptural;” he asks then, for the Spirit in the rulers and ministers, and he is answered, “we are not anti-scriptural;” and surely he cannot expect any to be contented with this, nay, is he really contented himself? For if it were so, what would his argument avail to do, but to make what he defends merely “a nothing;” for what is the Christian? What is the Church without the word and spirit of truth? are they not their all in this world, both for comfort and for witness?
The pamphlet refers but to one service, namely, that of the Lord’s supper; and to that alone, therefore, would I refer; basing what I say on Mr. Burgh’s own assertion— “that the Christian Churches were at first perfectly constituted and set in order by the Apostles, and that nothing so ordered and regulated, was non-essential or indifferent;” and taking the Apostles’ animadversions and corrections on their departure from this order, both as the evidence of what the order itself was, and the proof how much more all existing institutions need correction, but above all that which Mr. Burgh defends.
As a service, I would first state what is on the very face of it as brought before us in 1 Cor. 11, that there is no order prescribed, which in any way impeded the invariable method of blessing, when the Church was gathered, that is, mutual edification; and the character of the meeting here, is in all its features, the same as that more fully detailed in chap. 14, though its object was in one part different; they equally give free power to the Holy Ghost in His presiding presence, and without which, I am ready to confess, it but little matters whether it be the sacrifice of the mass, the formal idleness of steps, priest, and altar; or the scene of confusion and disgrace at Corinth. The disorder however, acknowledged there, is full proof that they only looked for order to the presence of the Spirit; and if they had not that, it were better to be in disorder, that their nakedness might at once appear. The Apostle’s correction proves the same thing, it added nothing, neither did it in any way alter the character of the service which gave liberty to the disorder; but on the contrary sanctions and confirms it, though rebuking their carelessness; and “his further directions,” the utmost of the authoritative animadversion of this his written word is, “wherefore my brethren, when ye come together to eat, tarry one for another;” it is true, he seeks to Correct it another way, which is the only true method of setting anything right; he presses on them the solemnity of the ordinance itself, teaches them its character—that by receiving it into their hearts and minds, they might express it outwardly, and not by making formal barriers, which would shut out the Spirit more than the outrage; he tells them as spiritual men to judge what they were about, and calls on them to remember his own instructions— “for I have received. of the Lord that which I also delivered unto you, that the Lord Jesus the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, &e.: wherefore, whosoever shall eat this bread, and drink of this cup unworthily, is guilty of the body and blood of the Lord.”
The manner of the service then, is very distinctly before us as shown in the evil corrected, that is, they came together to eat a social meal; and so completely was this its form, that it gave liberty to those who were carnally minded to turn it into a common supper, they came together hungry, to eat and drink there, as not discerning the Lord’s body, and regarding it in form only and not in Spirit, degraded it into the thing the form allowed; if its order had not been that of a common supper, they could not have made a common supper of it—and if it had no other meaning, it would have been valuable in this, that so completely divested was it of innate solemnity, that nothing but the apprehension of its meaning, in the Spirit, and the expression of the discernment of the fathomless love declared in it, in solemnity of act, could prevent its being a scene of disorder and shame; and this is the love and wisdom of our God, that all that He has ordered should throw us in necessity upon the Spirit, or it cannot be sustained.
The Corinthians then, made the Lord’s supper their own supper: not a supper for the soul, but the body; eating and drinking to satisfy the flesh; not the Lord’s body and blood in faith: and this the Spirit of wisdom corrected, by setting before them the love and blessing in that which it was intended to express, not altering its order but its character; acknowledging it to be a social feast, and as such, only to be kept in solemn and holy order by an apprehension of its meaning. And it is on this ground I would plead with my brethren in Ireland: what but such an order of service as this, can really express the mind. of the Spirit? No Christian service can be complete, though there may be truth in it, without its three distinctive features—communion with God, with His people, and a witness to the world of true worship; I would allow that a believer might have the first in the Church of England, but no pretension can be made to the other two; and they are as important as the first, looking at it as a service. Communion with God, in an understanding of His perfect love in the death of Jesus, is of course the basis of its blessing; but the life so received, is expressed in communion with those united in the same understanding; as it is written “for we being many, are one bread and one body, for we are all partakers of one bread;” and wherever this life and union is, in the mutual discernment of the Lord’s body in the Spirit, there will be, of necessity, more or less an outward expression of it, as it is clearly written, “ye do show the Lord’s death till He come.” I am not contending for proprieties of form where the Spirit is not, but for the simple arrangement so easily gathered from God’s word, which if attended to, would either exhibit carnal mindedness and ignorance by disorder and confusion, or be the sure proof of the presence of the holy Ghost, and the reality of the blessing enjoyed, as well as a solemn and simple expression of His presence, and the meaning of this feast of worship, to those who might come into this assembly. And what is its meaning? Is it not a feast of love, the meeting of family of God, union together in an everlasting brotherhood, as having eternal life in Him who was once dead, but now liveth for evermore? joined together as members of God’s house and family, unconnected naturally, but in the Spirit, brethren and sisters, meeting round their Father’s table, not to eat the food which would but strengthen the life which separates them, but that “flesh which is meat indeed,” and “that blood which is drink indeed.” It is a witness, that those who so meet are united in a bond which endureth forever, and that no perishing family tie in the flesh is so strong or so sweet—the joyful feast, in which the common Father and brother are worshipped and acknowledged; in which their enduring union in faith, hope, and charity, is felt by themselves, and declared to the world— and where and how can this be? but where the liberty of this love is known, and everything that would give formality and., distance thrown away that love might have free course, and where the unholy disorder and revelry of the Corinthian Church is restrained and prevented by the remembrance of the sorrow and agony which has given the liberty and joy, that is, by spiritual discernment of the Lord’s broken and bruised body. And surely then, we should shrink with greater dismay from carnal arrangement of order, which would destroy every feature of the lovely character of this supper, than from any excess which a misuse of it might produce; there is nothing to prevent blessing in the latter, the presence of the Spirit would remedy the evil; but there is a formal hindrance in the other, and if the Spirit were present in power, he must break that down first or he could not bless collectively nor indeed individually save in feebleness. The manner in which it was at first instituted, is corroborative of all that I have said; the twelve were sitting with the
Lord at table, and without the slightest intimation of any change in their position, He took up the simple order of that sorrowful supper, and consecrated it, in all its unchanged circumstances to be His own remembrancer. And if our dear brethren do really think order so essential, how can they bear anything that mars the simple beauty of this service, comprehending as it does, every feature of the gospel of their master’s love? I know how, almost everywhere else, as well as in this pamphlet, the insufficiency of such an order as this is declared; but what is this but a declaration of disobedience and unbelief as to the power of the Holy Ghost to keep order in His house? Alas! we do not even distrust the power of worldly courtesy so much; men bid one another to feasts and assemblies, and look to “the ruler of the feast,” and the spirit of courtesy to keep order and harmony, and are but seldom disappointed; and yet in the assemblies of a holy people, the power of their ruler is doubted, and the spirit of love questioned, and, without some previous rule, all is expected to be disorder and uproar. And is it not that the spirit of the world is more practically reverenced than the Spirit of the Lord? surely this is the evil, I repeat, this is the unregarded evil; and of what is it the evidence, but real ignorance of the presence of the Spirit in blessing? “where the Spirit of the Lord is, there is liberty.” (2 Cor. 3,) “Ye are called to liberty, only use not your liberty for an occasion to the flesh, but by love serve one another.” (Gal. 5) Holy liberty and love is the only character of the gospel, and surely therefore of this service—bondage and formality, the spirit and character of all human ordinances.
The next subject is ordination or ministry:—and in this too is the charge seriously repeated, that because men reject the ministrations of the Church of England, they are rejecting God’s ordinances altogether. I would ask, is a more special care to arrange them according to the letter and spirit of the word, rejecting them? rejecting the order of the flesh, is not casting away order, but the flesh, and retaining God’s order in the Spirit— rejecting a perverted mode of communion service is not casting away the Lord’s command, but the perversion of it, that it may shine forth in its own true and bright character. Breaking bread every Lord’s day instead of four times a year is surely no evidence
of neglect of the ordinate, but rather of the insufficiency of so careless an appointment to satisfy those who have learned its value. And so also with ordination; who rejects it? Surely our brethren of the Church of England, little know the position they assume by this claim of the authority of God for their system, for the more boldly they make this claim, the more fearful is their responsibility, to exhibit God’s power and presence in that to which subjection is demanded; and if they have not that, their assumption is grievous sin, and dishonor to God; and their system nothing but a disastrous caricature of the beautiful thing it pretends to be. Ordination or laying on of hands, is marked in the scriptures in a twofold character: the 1st as the appointment of authority, attested by the transfer of absolute power from the person appointing, to the person appointed; and 2ndly, as a recognition on the part of the Church, of a previously possessed power, and merely a setting apart to service without any pretensions to any further gift, of which we have a special instance in Acts 13:1-41Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3And when they had fasted and prayed, and laid their hands on them, they sent them away. 4So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:1‑4). Now the last in its general character, I do not doubt, ought to be used in the Church now; the former was claimed by the Church of Rome, calling it a “sacrament;” and now also by the Church of England as apostolic; and therefore the bishop in laying on his hands, says, “receive ye the Holy Ghost.” Now I do nor in the face of scripture quarrel with such ordination as this, for it was of God; but I do with the fearful fiction so constantly acted before God and the people, of asserting in word, the possession of the power, and with all solemnity pretending to transfer it, and yet have nothing to transfer. “The kingdom of God is not in word, but in power;” and the Spirit’s judgment must be now as it was in the Apostle, “I will know, not the speech of them which are pulled up, but the power.” (1 Cor. 6:19,2019What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19‑20)) Ignorance of this truth, and a false balance in judgment, are the causes of the abounding evil; the word is continued without the power, and many of God’s children, instead of being bowed to the dust, because of the absence of the power, are confederate with those who assume the full form of alacrity to the dishonor of God’s holy and omnipotent name, and so hasten on the last disastrous and most hateful form of wickedness—carnal Christianity—fiction and not present blessing—the mimicry of all the beautiful order of spiritual rule and service, or, in the simple but clear word of scripture— “the form without the power of godliness,” What is the ordination advocated by Mr. Burgh? is it not the very thing that in page 17, of his pamphlet, called forth his smile, though it is there referred to discipline – “an attempt made to assert power where there was none.”— does he not in those words mark its full character? for what is it but a public declaration, in the sight of God and the Church, of apostolic authority to commit a sacred trust (2 Tim. 1:6-116Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. 7For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. 8Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; 9Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 10But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: 11Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. (2 Timothy 1:6‑11).) and in committing it, to bestow the Holy Ghost in power, (see ordering of priests)which is very seldom anything else but an external accrediting of ungodliness to the continual blame of the ministry, and alas that men who have received the grace of Jesus, not only bow to this, but defend it in word and practice. I repeat that the word of the Lord is clear about this, it gives a full account of it in 2 Tim. 3:1-91This know also, that in the last days perilous times shall come. 2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. 6For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7Ever learning, and never able to come to the knowledge of the truth. 8Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. (2 Timothy 3:1‑9); fills up every part of the portrait by the solemn word, “having the form of godliness, but denying the power thereof;” predicts its increase, and says, “FROM SUCH TURN AWAY.” “He that hath ears to hear let him hear.” Acknowledging form where there is no power, is the danger warned against; and, “God is not mocked; whatsoever a man soweth that shall he reap.”
If less than this is claimed far Mr. B’s system, it really has nothing even to pretend to; for the second mode of ordination, as, gathered from scripture, is not an appointment to an order of ministry at all, but the appointment of place, for the exercise of possessed ministerial gifts; but if this only is claimed for it, the same principle is as directly applicable, and if used, would surely unveil the evil defended; for it is altogether a question of competency or power. And who are the judges? but, in almost every case, those whom our brethren who know the truth must, if they are honest, deny their pulpits to, and speak of as unconverted men; they cannot admit them to be their associates in private, they cannot receive them into what are called their religious parties, but they can gravely admit them, and subject themselves to them, hi the sacred things of God and his Church. The practical bearing of this is too manifest to need notice—the greater number of those so appointed, are men who make God’s holy name and service minister to their unholy lusts; the convenience of situation, or amount of carnal provision being the question considered, not the service of the house of God; and the few who are of God, and who subject His name in them to such dishonour, are sent in almost every instance, to fulfil duties they are not fitted for, and their gifts, in themselves good, lost by their self-willed subjection to that which is not of God. Oh! that my brethren would consider these things, and remember their responsibility is to God; and that if they own anything, and submit to anything which is not of the Spirit of God, they are owning and submitting to falsehood and error, though it may bear the name of truth. The Apostles were acknowledged only as possessing apostolic power and character; many assumed the name, and the Church of Ephesus was commended by him that is holy and true, because they had tried them, and found them to be liars; the authority was not in the name but in the power; it was not the man, but the Spirit of God dwelling in him. They tried the Apostle Paul, and how did he answer the trial? “He that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me toward the gentiles; and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given to me, they gave to me and Barnabas the right hands of fellowship.” (Gal. 2:8-98(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:8‑9)) “Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? if I be not an Apostle unto others, doubtless I am unto you; for the seal of mine Apostleship are ye in the Lord.” “Mine answer to them that do examine me is this.” (1 Cor. 9:1-31Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3Mine answer to them that do examine me is this, (1 Corinthians 9:1‑3)) “Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man.” (2 Cor. 7:22Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. (2 Corinthians 7:2)) “In all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, &c.” (2 Cor. 6:1-101We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. 2(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.) 3Giving no offence in any thing, that the ministry be not blamed: 4But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, 5In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; 6By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, 7By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8By honor and dishonor, by evil report and good report: as deceivers, and yet true; 9As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; 10As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. (2 Corinthians 6:1‑10)) The Spirit of truth must seek truth in everything, and will be dissatisfied where it has it not: and if any man owns in the Church, either form or office in which the Spirit of truth and holiness is not, he is disowning and resisting the Holy Ghost, and bowing down before a dumb idol, instead of the living God; and if he contends for the necessity of an order which is not constructed on scripture, he must be continually thrown into active opposition to the Spirit, as dwelling in those who refuse to be subjected to it, unless men can limit the working of God’s power and sovereignty within the bounds of their own systems.
With reference to the arrangements for ministry in Mr. B’s system, I must also say, that even if in themselves good, they are insufficient, as confined generally to one person. I do not now enlarge upon this as it will be probably, frequently done in this work, (if the Lord is pleased to grant it continuance) in the following numbers; but I quote the scriptures, observing that they are a very severe animadversion upon almost every Church I know. Rom. 12:4-8, 15:14, 1 Cor. 14.—and on this chapter I would remark, that the same correction is given here as in the 11th chap. that is, a rebuke for the misuse of the blessing entrusted to them: and it equally proves the mode of edifying in the Church, as this is not altered— to get rid of the evil, but order in its use commanded: they are desired here to speak by turns— “if anything be revealed to another that sitteth by, let the first hold his peace,” as they had been before desired to eat by turns— “tarry one for another;” and this is the order of Him “who is the author not of confusion, but of peace in all the Churches of the saints.” Col. 3:1616Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Colossians 3:16)., 1 Thess. 5:11-1511Wherefore comfort yourselves together, and edify one another, even as also ye do. 12And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. (1 Thessalonians 5:11‑15)., Heb. 10:24,25, 13:7.
The last subject advocated in the pamphlet is neglect of discipline, because of the absence of power to enforce it. “To exercise discipline,” Mr. Burgh says, “there must be power to enforce it, &c.; and to attempt it otherwise is has always happens where authority is assumed without power,) to bring all the authority of the Church into contempt.” (page 16). These few words are indeed the substance of almost all I have been seeking, though briefly to show; but alas! how sadly are they used. To give distinction to a particular order of men, most of whom are unconverted, Mr. B, and our brethren seek that men should give, as they do themselves, full credit to authority where there is not even pretense to spiritual power, and by which nothing but worldly distinction or authority is transferred from one ungodly man to another; and what is this but making Christ the minister of sin? and what is it further in the sight of wise men, but in Mr. B’s own words, “bringing all the authority into contempt, which always happens where authority is assumed without power?” Desire for the Lord’s glory, and love for my brethren, cannot but cause sorrow that the application of so simple a truth should be withheld, when it would throw down manifest evil; but alas! what can be said when the principle is upheld and used directly for the protection and continuance of acknowledged wickedness? assumed apostolic authority is owned and recognized, where there is neither apostolic power or character, though by it the door is opened for the entrance of all manner of evil; but when the door is to be shut, to check the torrent which is rushing in, then it is gravely said, “that to assume authority where there is no power,” can only cause a smile. Alas what is this but the championship of wickedness? (I dare not withhold the word.) It is against such a fearful position as this, that the whole burthen of the prophets is directed— “trust ye not in lying words saying, the temple of the Lord, the temple of the Lord, the temple of the Lord, are these. Behold ye trust in lying words that cannot profit; will ye steal, murder, and commit adultery, and swear falsely and burn incense unto Baal, and walk after other gods whom ye know not, and come and stand before me in this house which is called by my name, and say we are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it saith the Lord.” (Jer. 7:1-111The word that came to Jeremiah from the Lord, saying, 2Stand in the gate of the Lord's house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. 3Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. 5For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbor; 6If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 8Behold, ye trust in lying words, that cannot profit. 9Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; 10And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? 11Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. (Jeremiah 7:1‑11).) “And they said, there is no hope; but we will walk after our own devices, and we will every one do the imagination of his own evil heart.” (Jer. 17:1212A glorious high throne from the beginning is the place of our sanctuary. (Jeremiah 17:12).) “Ye have wearied the Lord with your words, yet ye say, wherein have we wearied Him, when ye say every one that doeth evil is good in the sight of the Lord, and He delighteth in them, or, where is the God of judgment?” (Mal. 2:1717Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? (Malachi 2:17).)
The most important care of any Church are its channels of instruction and authority; they are most prominently marked as conveying life to the body. If they are ungodly, what will be the character of the body but ungodliness? and this God will judge. (Matt. 7:15-2015Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. (Matthew 7:15‑20), is in direct allusion to this.) Next to this, is the care to prevent evil men coming into the body, as they will impede, and eventually, if unchecked, destroy its righteous fruitfulness in another way; both are distinctly marked in Eph. 415But 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. 17This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20But ye have not so learned Christ; (Ephesians 4:15‑20) the first in verses 11, 12; “And He gave some, Apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:”—the last in the l6th verse; “edifying itself in love.” Mr. B’s system boldly destroys both, for in it the former are to be owned and submitted to without reference either to moral character or gifts, in direct disobedience to the Apostles’ epistles to Timothy and Titus; and of the latter he says, in the words of the children of Israel, “there is no hope.” It is also asserted, that the want of discipline in a Church does not authorize separation from it; and that this is proved by the epistles to the seven Churches. The same allowance of evil is elsewhere put in another way: “we need not be troubled about its wickedness, for we cannot expect to be better than the Church at Corinth, and that was very wicked.” I can only answer these remarks, by asking what a Church is; is it not an associate body of obedient children, formed so as to be enabled by their constitution to obey the word of the Lord, wherever it is addressed to them in their associate character? No body of Christians can be recognized of God. as a candlestick under the administrative care of the Son of man, if they are not ordered in a condition which empowers Him to act as their bishop and shepherd, that is, which enables them to obey His word to them in their collective or Church character.
There may be, and are, many parties of Christians gathered, even true Christians; but their association is even sinful unless it is in obedience, and their gathering only exhibits their disobedience, which would not have been manifest had they been separate; and they are looked to, in the Lord’s love, only as individuals, and not as a candlestick at all; which indeed they cannot be, except on the very terms of entire submission to His government by the word and Spirit. With reference to this, in passing, I would refer to the 18th of Matthew, which from beginning to end, develops the Lord’s principle of rule and order in His Church; it has been said that the directions in verses 15 to 17, could not, in any way, be obeyed now, for no one body of Christians in a place (and in most places there are many) could lay claim to the name of “the Church;” for the Church in reality, must consist of all the believers in the place. Now I think there is a grievous error in this; there may be a thousand collective bodies of Christians in a place, and yet if they are not formed so as to be able to obey, the Lord Jesus cannot rule them; and He therefore cannot recognize them as Churches, and the Christians belonging to them are only associate in disobedience, while two or three (the number marked by the Lord as sufficient to constitute a Church) formed in obedience and knowing obedience to be their only standing, are really God’s candlestick in that place, as alone giving power to the Son of man to rule, them by His word; and this will be clear to the conscience at least, of everyone who is forced into thoughtfulness about his true position as a Christian, as called to walk in love with others; ceasing to stand but in connection with others, he must at once find that there can be no continuance in union except in obedience, for every word of scripture relative to Church order, is a link to sustain the union, and by which indeed it is alone sustained; for the Spirit unites through the word. What is he to do then, if on looking round, he sees many Christians united by party names, party interests, separate from each other by the power of that which constitutes them distinct bodies, (and by this, proving the evil of that power,) all agreeing in one point only—the impracticability of obedience to the word of their worshipped Master. But if he can also see a few, if it be but two or three, acting in obedience, constituted on the ground of obedience only, the Spirit must carry him to them, for he has no where else freedom in Church fellowship to obey his Lord, and in withdrawing from the others in their associate character —he is but obeying the word of his Lord— “withdraw yourself from every brother that walketh disorderly;” for where any body of Christians refuse to obey, as saying, that their order is such, that obedience is impossible; they are setting their order against, or rather exalting it above God, and are living in sin, for all disobedience is sin; the disobedience of an individual is his sin; the disobedience of a Church is collective sin: and while there never can be separation between Christians in spirit, for they are united in Jesus, who is on the throne of the Father; yet must there be at once, separation in act, or the Lord’s authority and honor are sacrificed, it may be, to some plea of the slothful heart, which will ever prefer the carnal ease of a regulated system to the constant endeavor of the spirit of love to preserve unity in the bond of peace. But where the spirit of obedience is heeded, and God’s honor cared for, union in spirit with those who continue in disobedience, will evidence itself by sorrowful anxiety, intercession with God for them, remonstrance with them, and solemn warning both in word and act. Union in spirit indeed, nothing can sunder, for it is “in heavenly places in Christ Jesus.” Union in service on earth, nothing can keep but obedience to the word of the Lord, specially were spoken with reference to that union on the part of those that are called to exhibit, as God’s witnesses on earth, their union in heaven; as the light of the world, which is required to shine before men, that our God who is in heaven, and therefore unseen in His glory, may be known and glorified. The Church’s responsibility to exhibit its unity here, is distinctly marked: but it is the unity of holiness and love, or it is not light – “God is light; and if we walk in the light as He is in the light, then have we fellowship one with another.” Any unity but this, is but a confederacy of evil; and if it bears with it the holy name of the Lord, its evil is the more alarming; and if it has the letter of truth without the Spirit, and a well-ordered formulary, while in moral ruin, it is but the more like what the Lord calls “a whited sepulcher, full of rottenness and dead men’s bones.”
The Churches of Asia, to which reference has been made, were of course constituted in obedience; and while they so continued, the word of love and warning was addressed to them: when the power of disobedience, in disregard of evil, had overcome them, they ceased to be candlesticks, and they were moved out of their place; individual Christians remained in them, and as we well know, as far as the eye of man went, they increased both in numbers and external power: but holiness went, and then discipline, which is the necessary expression of holiness; and then the Lord went, not from the individuals but from the associate bodies. The Lord never leaves His people individually, but socially, (as Mr. B. puts it,) that is, if His word and Spirit are not submitted to, and His authority practically disowned, He must cease to give credit to the disorder which it becomes in His sight, or I would rather say, if there is no holy and spiritual order, God is not there as ruler of the Church, though still dwelling in many individuals composing it. If there is no discipline, the Son of man guards not the candlestick, for He bears the sharp two-edged sword, and the Church ceases to be one save in name, in which it assumes to live while it is dead; it is as a Church, apostate, having “the form but denying the power of godliness;” and “from such turn away,” said the Lord. And though many brethren may continue in ignorance or carelessness in the disobedient association, the command is in no way qualified by this, as though unity would be destroyed, for it had much better be so, nay, it must be so, if the unity Can only be kept by disobedience; and so the word of the Lord says— “Withdraw yourselves from every brother that walketh disorderly, and if any man,” saith the Apostle, “obey not our word in this epistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother.” (2 Thess. 3) And with reference to those who had the name, and perhaps assumed the office of teachers without character, he says, “now I beseech you brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned, AND AVOID THEM; for they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple; but your obedience is come abroad unto all men.” (Rom. 16:17-19.) The cause of division and offense was setting up something contrary to the word of scripture; by this they were to be judged, and as assumption without character was nothing, they were to be avoided, for they were in the sight of God, serving, not the Lord Jesus, but their own belly, though their words were good and their speech fair. Separation then, from brethren, whether true or false, is here commanded, if they are walking disobediently “withdraw yourselves,” “have no company with them,” “avoid them.” Separation from true brethren in spirit is not possible; for all are one in Christ Jesus—but on earth, and in the body, separation is ordered that the disobedient may be ashamed. Our hearts will sorrow over a disorderly brother, but we are to shame him by the separation of obedience, and this is true love; for his continuance in evil will be sore trouble to him, and nothing but service to the world or the wicked one.
Oh it is grief to see many truly beloved brethren going on in advocacy of evil, careless about their Lord’s glory; zealously contending for external order, while indifferent to the misrule and ruin within—saying they cannot obey their Lord, and yet requiring obedience by human prescriptions—busily occupied with the dead in burying the dead—bringing in and countenancing every unclean thing in that which should be holy to the Lord, and saying, “we are delivered to do these abominations; God has purposed it.” Alas! in the sight of Him who seeth the heart, and judgeth righteous judgment who is not deceived by good words and fair speeches, surely this is disorder, and he who continues allied to it must be reckless both of his Master’s name and word. Oh! dear brethren, ye are straitened in your own bowels; “be ye not unequally yoked together with unbelievers, (in the labor of God’s husbandry,) for what fellowship hath righteousness with unrighteousness? or what connection has light with darkness? and what concord has Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? 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, and touch not the unclean thing; and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty; having therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.” (1 Cor. 6:1-181Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8Nay, ye do wrong, and defraud, and that your brethren. 9Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 12All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God hath both raised up the Lord, and will also raise up us by his own power. 15Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17But he that is joined unto the Lord is one spirit. 18Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. (1 Corinthians 6:1‑18).).
Mr. B, asserts that his Church has no power to exercise discipline, and therefore it ought not to be attempted: surely then he stands as a stronger witness against it than any that has yet appeared, and at once condemns it as a Church by its own verdict; for in article 19, a Church is defined to be “a congregation of faithful men,” &c. Indeed anybody that does not separate the evil doer, stands as partaking of the evil deed; and this neglect, if continued, puts it into the place of judgment; a Church, to be God’s candlestick, must be a fold of holy and obedient people, dreading sin, and giving a witness of subjection to God’s will in the midst of a disobedient world; if it has lost this character it has lost everything, and stands only in the place of apostasy and judgment, and not in God’s favor and fellowship. “Ye are the salt of the earth; but if the salt hath lost its savor, wherewith shall it be seasoned? it is fit for nothing but to be cast out and trodden under foot of men.” I do not know what Can be more hateful to God than that which takes the place of His witness on earth; and yet not only practically but confessedly sanctions evil-calling itself “a city set on a hill,” and yet “a harlot; its silver become dross, its wine mixed with water, its princes rebellions, and companions of thieves, every one loving gifts and following after reward.” (Isa. 1:2121How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. (Isaiah 1:21).) Declaring itself the light of the world; While its light is darkness; (and then how great is the darkness!)— “the salt of the earth,” and yet without savor; exalted to heaven in its own assumption, and therefore surely to be cast down the lower.
But there are two reasons given why discipline should not be used first; because the Church has no power to put in force its judgments; end the second, because it would be useless to do so, while there are so many other bodies that would receive the offender In allowing; and deeply deploring the evil of divisions as likely to produce what Mr. Burgh says, yet surely it almost all lies, in reality, at the door of his own system, at least, I have never heard of any body, lax as they are, that would receive an excommunicate offender as such, unless he had repented, and returned into the way of righteousness; except indeed the Church of England itself; which without questioning receives into its communion all alike, and therefore not only would, but of course constantly does, as far as it can, give countenance to the evil doer, rejected by others; and well indeed might others, more careful for their Lord’s glory, be aggrieved at this, were it not; that all must practically judge of it as no Church in God’s sight, and therefore in no way accrediting the offender, nay, not even doing so in the estimate of the world, which is equally cognizant of its latitudinarianism, though not aggrieved by it; but even if it were true that all other bodies were as licentious in principle and practice, and as little careful of God’s honor, it surely would not extenuate the evil Mr. B. defends; they would be alike reprehensible, and alike prove themselves to have lost their distinctive character before God, and indeed before man, for I repeat, a Church of God is set apart to be the light, to separate between holy and unholy, clean and unclean— to speak and act in trust for God; and if the body has lost the character, the name and form is merely its condemnation; and the more pretension it has, while without character, the more offensive it must be in the sight of God—if it has no power of discipliner it ceases to be even formally holy, its competency to fulfill its engagements to God is gone; it ceases to be before God, and therefore before those who have the mind of God, what it calls itself. The assumption of the name of “a Church of God,” is the assumption of power to witness for Him in separation from evil; and where this is not, as Mr. B. says, “it is only brought into contempt,” and, as the Lord says, “good for nothing but to be cast out and trodden under foot of men.” With reference to his assertion, that no part of the Church has power to use discipline, and that he has been forced to smile to see Christians gravely delivering an offender over to Satan for the destruction of the flesh, I can only say, that this must be a rare occurrence, for I believe few in those days have ever heard of such a thing. Alas! while the Church of England on one side is using the full form Of apostolic authority, while altogether denying its power, the dissenters have cast away all thought of the power too, while they have rightly, cast away the words without it; where is the sorrow in either that the power is not? are not all alike “glorying, in their shame, and minding earthly things?” “denying the power of godliness” is indeed marked on the forehead of all Christendom. But, indeed discipline is not confined to the exercise of such a power as this, but universally charged on the Church in every instance, but more specially opened in 1 Cor. 5, in which the command is so clear that it can only be invalidated by disobedience; it is not merely the use of the apostolic power which he gives to them in the special ease before them, but always to keep the feast of unleavened bread, by purging out the evil leaven, because a little leaven if allowed to continue, will soon leaven the whole lump; and having thus spoken of the holy character of the fellowship of Christians, as sanctified by the blood of the Lamb, he refers to a previous epistle, and gives to them, and the whole Church, (unless scripture is of private interpretation, and the Corinthians were called to be saints and we are not,) direct instructions how they might be kept from leaven. “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 a one no not to eat. Do not ye judge them that are within? but them that are without God judgeth; therefore put away from among yourselves that wicked person.”
Surely there is no need of apostolic discernment to detect a railer, a drunkard, or an extortioner; or need of apostolic power to put away a wicked person from among themselves, or to refrain from keeping company with such a one. But can Mr. B. answer the Apostle’s question, “Do not ye judge them that are within?” if not, if his system has not this power of judgment, and all men alike are united in fellowship in it, is it not that which is without which God will judge? If it has given up the power of keeping out the leaven, God’s word is sure, the whole lump will be leavened. There is, alas! an individuality of standing among Christian now, which is most fearful: many there are who as knowing and loving the Lord, would shrink with terror from companionship with the character the Apostle describes, and would not admit them to their own tables on any account, and yet will unshrinkingly admit them to the holy table of the Lord, and thus give sanction to their wickedness; for instead of rebuke and warning, they countenance_ and strengthen their self-deceit, or it may be blasphemy; not this in the word of the prophet Malachi? “making the table the Lord contemptible,” and proving how ignorant they are of the sweetest fruit of God’s present love, “the communion of saints,”
The question is not, have we power to deliver to Satan for the destruction of the flesh, but have we power to keep our fold holy, by putting away the wicked person? Have we the power of judgment on open evil? or do we continue in Church fellowship, and. there is none other truly to the saint) or eating with such persons as these, and above all, eating with them the bread broken, to show in Jesus, God’s eternal hatred of sin?
I do intreat in affection, my brethren to consider the passages referred to here, and in the messages to the Churches of Asia, and see whether their being in a condition of competency to obey the warnings given to them, to exercise holy discipline, is not their Instinctive character, as marked in the word of the Lord to them; and the threatening, no other than that if they did not give heed to the warning and obey the command, they ceased to be—the candlestick was removed out of its place—the light ceased to burn there. A Church indeed, as at Corinth, might be in an evil condition and puffed up in it rather than mourning; but when the word of warning came, if it was heeded and produced godly sorrow, this worked salvation from the condition of evil, and this sorrow produced the exercise of discipline as its result; for carefulness is wrought, yea, and clearing of themselves; yea, and indignation and fear, and vehement desire, and zeal, and revenge; and this last, not against those who warn against the evil, but against the evil itself. But if the warning is unheeded and the answer given is, “we have no power to obey;” warning ceases, for it is useless; administration ceases; that is, the Lord ceases His care of it, and then what is it but a wicked thing that has the fate collectively, of the individuals that ought to have been put away; that is, it is put away from God as a Church—the leaven was not cast out, and it all becomes leaven?
I would in conclusion, say one word relative to one of the last paragraphs; as confirmatory of all I have said. There are two of association spoken of; one formed on what Mr. Burgh calls “The whole word of God,” traditional as well as written; which he says “May be right:” I confess I think this a very fearful passage, not only because of its treatment of the written word, (which I would pass by now, and indeed desire to cover it altogether, for it is too sorrowful a subject,) but because there is in it a careful and complete view of all the views usually held of the order and standing of Churches; that is the practical and meditated disregard and ignorance of that which is alone the power of life, order, and blessing—the entire putting aside of the present rule of the Holy Ghost in His own house; who, though never acting contrary to the written word, but always in correspondence with it, would fill up in present and active energy all that we may think deficient; again I would quote Eph. 4:11-1211And 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: (Ephesians 4:11‑12)— “And He gave some, Apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:” which is the Lord’s account of His own constitution of order in the Church, the result of which must be union and edification in love and holiness; and I would pray Mr. B. and all my brethren far and near, to consider in connection with this, Ecc. 9:4— “A living dog is better than a dead lion.” There may be (I do not say there is in Mr. B’s system, though it is as sullied) external order—there may be worldly power, honor, and esteem, (and that I allow there is, though it is abomination in the sight of God, and only coveted by carnal men;) it may have all the apparent character of strength, energy, and value; but if the Spirit of holiness and love does not rule in it, it is but the carcass of the proud lion—while that which has no worldly pretension, and no worldly desires, disesteemed and discountenanced by man, nay, even weak in itself, in all things meriting little else but the name of “dog;” yet if it is living—if the Spirit of life and love is there, it is open for God’s blessing, as it must be seeking it; and if power is not given it to extend blessing to others, yet it will be kept in “its little strength;” and surely the Lord according to His promise, will make those who say they are Jews, and are not, but do He, come and worship before their feet and know that He has loved them, and because they through his grace, have kept the words of his patience, He will keep them from the hour of temptation, which is coming upon all the world, to try them that dwell on the earth; and to such He says, “Behold! I come quickly, hold fast that which thou hast, that no man take thy crown.” (Rev. 3:8-118I 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. 9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:8‑11).)