The will of God is that His church should be one, not in spirit merely, but also in an embodied form, so as to exhibit its unity in each place, and its unity throughout the world (John 11:52; 17:11, 2152And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:52)
11And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)
21That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:21); Acts 2:1111Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. (Acts 2:11); Rom. 12; 1 Cor. 1; 10; 12; Eph. 2; 4:1 Tim. 3:1515But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. (1 Timothy 3:15)). This He will accomplish in perfection at the coming of Christ (John 17:21, 2321That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:21)
23I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23); Eph. 5:2727That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:27); Heb. 12:2323To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Hebrews 12:23); Rev. 19:7; 21:97Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. (Revelation 19:7)
9And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)). Meantime it is incumbent on all believers to seek this holy and manifested union, and to put away everything that hinders it. We may be weak in meeting our corporate responsibility, as we are in answering our individual calling to holiness. Still in both respects, and in spite of all difficulties, our duty remains clear, paramount, and inevitable. But this is not by the mass of Christians maintained as a sacred, irreversible, point of doctrine and practice.
Popery owns it, but after a carnal manner.
All the Protestant national bodies have asserted, and acted on, the assumed title to accommodate their modes of government, rites, ceremonies, etc., according to the will of their rulers, whether they be within or without the so-called churches. These, consequently, vary in different ages and countries. The dissenting bodies, again, have been formed, generally speaking, either according to the self-devised plan of some individual mind, sometimes without even the idea of the church of God occurring to its founders; or according to partial views of scripture truth, which scatter the faithful instead of uniting them.
The chief error of nationalism, in this or in any other country, is the latitudinarian opening of the door to receive into the most solemn acts of worship and Christian fellowship the whole population, i.e., in principle, irrespective of looking for the gift of the Spirit. That of dissent, on the contrary, is the sectarian closing of the door on real Christians who cannot utter the Shibboleth of the party; and thus many brethren are excluded. In a word the characteristic evil of the latter is, that they do not treat as Christians many who are known to be such; whereas the equally characteristic evil of the former is, that they do treat as Christians many who are known not to be such at all. The one system makes the limits broader, the other narrower than God's limits. In either way the proper scriptural idea of the church is practically destroyed: dissent virtually affirming that it is not one body, but many; while nationalism virtually denies that it is the body of Christ. God would have His children not to be separate, but to gather together to the name of Jesus. Now this is evidently set aside when you separate any who ought to be united, (viz., all believed on proper grounds to be true Christians), or when you associate as brethren in Christ with any who ought to be separate (viz., those who are plainly of this world, or who, if they profess Christ, deny Him in evil doctrines or works).
It may be replied perhaps, that though this was, beyond all legitimate question, the order of the Holy Spirit in the early days of the church, times and circumstances are altered now. Gifts of healing, working of miracles, diversities of tongues, no longer exist as they once did. All this is freely admitted. But we ask, Is there such a body as the church any longer on the earth? If there be, the Spirit of God is Himself personally on earth as truly, though not so manifestly, as at the commencement; for He it is who is the formative agent and guide of the church. It was He that baptized Jews and Gentiles into one body. It was He that was to abide forever. The church, properly so called, began then as an, accomplished fact (see Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5), and 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)); for one speaks not of the hidden purpose of God. Pentecost first saw her dowered with the promise of the Father.
Believers of course there had been before, as we know, from Abel downwards; but, though quickened of the Spirit, they were not baptized of Him, they had not Him dwelling in them, like the saints after Pentecost. This was the precious privilege, for which it was expedient that Christ should go away: “for if I go not away, the Comforter (or Advocate) will not come unto you; but if I depart, I will send him unto you” (John 16:77Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (John 16:7)). It could not be till Jesus was glorified (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)). But when sent down from heaven, the Spirit of truth was to be in them, and to abide with them forever. “And I will pray the Father, and he will give you another Comforter, that he may abide with you forever; 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 14:16, 1716And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 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 14:16‑17)).
It is the owning, then, of the Holy Ghost as Christ's vicar, as the really present, sole, and sufficient Paraclete or Advocate in the church during our Lord's absence, which is our special responsibility, and ought to be a leading feature in our testimony as Christians.
This cardinal truth of the presence of the Holy Spirit in and with the church has these two immensely important consequences:-
1. It is not by baptism, infant or adult; it is not by the adoption of this or that article or creed; it is “by one Spirit,” the Holy Spirit of God, “we are all” (i.e., all of us believers) “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)). It is, if one may be allowed so to say reverently, the highest qualification which God can impart—the baptizing by the Holy Spirit Himself of the blood-washed believer—which introduces into the one body, the body of Christ. But this is the privilege of all true Christians. Nothing therefore short of a platform such as in principle to admit all Christians, and Christians only, can satisfy faith, because nothing short of this satisfies the Spirit of God. When it is said, “Christians only,” it is meant, so far as man guided by the word and Spirit of God can discern. If they are hypocrites, they will be made manifest in His own good time.
2. After the apostle has discussed the confession of the Lordship of Jesus by the Holy Spirit (1 Cor. 12:33Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. (1 Corinthians 12:3)), which is the foundation of everything here, he shows that there are diversities of gifts, but the same Spirit; diversities of services, but the same Lord; and diversities of operations, but the same God working all in all. Then in 7-11 he enters into the detail of these manifestations of the Spirit. It is given to each for common profit; whether the word of wisdom, the word of knowledge, etc.: different manifestations, “but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” Now, while it is confessed that some or many of the exterior gifts are no more found, it must be here affirmed that this does not in the smallest degree negative the truth that the Spirit Himself does abide. But if He abides, has His resigned His functions? If even in these days, when pride cannot cloak the spiritual declension it so vainly strives to deny, if still one Christian has “the word of wisdom,” and another has “the word of knowledge,” is it from the Spirit of God, or from some other spirit? “What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (1 Cor. 2:1111For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (1 Corinthians 2:11)). Can it be mere man's wisdom now? or is there such a thing as the teaching of the Holy Spirit?
It may be assumed, I trust, that the Christians who read this paper believe that there is still real power to evangelize the world and to edify the church. If so, whence comes it? The natural man knows nothing but natural things, and can neither receive nor communicate the things of the Spirit of God. Real, spiritual, power is of Him. Who of us believers is not a witness that this power still continues? Weakened and blunted, alas! it is; for He who works is grieved with all the sin, and confusion, and desolation around Him. But He does abide, and His power abides, and the way in which He acts, according to the scripture cited, is “dividing to every man severally as he will.” Clearly then He uses whom He pleases. It is no humanly divided caste that He employs to be the narrow and exclusive channel of His blessing. No: He does not vacate His sovereignty. It is not the pleasure, therefore, of a preacher, nor of a synod of preachers, nor of a congregation, nor of a sect, nay, nor of the true church, much less of a worldly power. It is the Spirit of God. And He divides as He will. Again He divides to each, or every man (i.e., inside the church), not this or that particular gift; but He does divide something for the common good— “to every man severally as he will.”
Hence the order and action of the church, as described in scripture, depend upon the presence and the operations of the Holy Ghost. And if He be allowed free scope to work, it is, if we are in truth to follow God's word, according to the pattern of “many members, yet but one body.” He acts in the unity of the whole body. After this manner we shall find His testimony regulated, as is plain from the Acts and Epistles: and this, whether inside or outside the church.
As for the testimony to those without, compare Acts 8:1,4; 11:20; 18:24-281And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. (Acts 8:1)
4Therefore they that were scattered abroad went every where preaching the word. (Acts 8:4)
20And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. (Acts 11:20)
24And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And 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: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:24‑28); and Phil. 1:1414And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. (Philippians 1:14). The mass or main part of the church, scattered abroad upon the persecution that arose about Stephen, went everywhere preaching the gospel. Among them Philip was conspicuous in Samaria and elsewhere. If it be said that he was officially set apart, the answer is, It was to serve tables, not to preach the word of God. The office was instituted that the twelve, relieved from care touching this business, might give themselves to prayer and the ministry of the word. If Phillip preached with power, if Stephen disputed with irresistible wisdom, and if both wrought miracles, none of these things was in virtue of an appointment which related simply and specifically to the daily ministration. Compare Acts 6:66Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:6) with 4:35. Further, others of those dispersed “traveled as far as Phenicia, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spoke unto the Grecians (or rather Greeks), preaching the Lord Jesus.” Did these brethren assume what was unjustifiable?
Were they reproved even by the church at Jerusalem, ready as many there always were to censure what seemed irregular? “Then tidings of these things came unto the ears of the church which was in Jerusalem; and they sent forth Barnabas, that he should go as far as Antioch; who, when he came and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord” (Acts 11:22-2422Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. (Acts 11:22‑24)).
At a later period “Apollos spoke and taught diligently the things of the Lord:” and this, when he knew only the baptism of John. Instructed more perfectly, through the instrumentality of a believer and his wife, who were as unauthorized as himself, he is soon found more active and honored than ever: “he helped them much which had believed through grace; for he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was the Christ” (Acts 18). At Rome, the most in the Lord, waxing confident by the bonds of Paul, were much more bold to speak the word without fear. It is true the motives of all were not good; but this is a danger which no human restriction could ward off. Alas! motives baser even than these were necessarily introduced, when the so-called ministry of Christ became synonymous with a regular, respectable, and in some cases lucrative profession. It was not so in apostolic days; yet even then, there were those who preached Christ of envy and strife, as well as others who preached of good will. What then, says the large-hearted apostle? Does he propose to fetter that blessed liberty, because it was now abused by these unholy feelings? Nothing of the sort. “Notwithstanding every way,” says he, “whether in pretext or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice,"
I need not quote other scriptures less direct, but equally showing that doctrine, not ordination, is the divine test for rejecting or receiving those who profess to be ministers of Christ. It is clear that several passages have been adduced which prove that such Christians as can are at liberty, not to say are bound, to preach the gospel. Not one text can be brought forward which contradicts, limits, or qualifies the principle. Scripture never prescribes a human commission as a necessary preliminary to that work. On the contrary, the parable of the talents in Matt. 25 teaches, by its solemn judgment, the danger of waiting for other warrant than the fact that the Lord delivers to the servants His goods, wherewith they are responsible to trade. To doubt the grace of the Master, to fear because one has not the authentication of those who presumptuously claim and trifle with His right, to bury the talent in the earth, is to act the part of the wicked and slothful servant. For the Lord of the harvest, to use another parable, has alone the title to send forth laborers (compare Matt. 10 and Rom. 10). In a word, the question is not whether all Christians are qualified of God to preach the gospel, but whether those who are so qualified may not preach without waiting for any human authoritative call. Scripture, we have seen, decides that they may.
As for the testimony to those within, 1 Cor. 14. shows plainly, that the only restriction upon the exercise of gifts by brethren was this: “Let all things be done unto edifying.” Women were positively forbidden to speak in the churches. Elsewhere they were responsible to use whatever gift the Lord imparted to them, subject to His word. Thus Priscilla, no less than Aquila, takes Apollos and expounds to him the word of God more perfectly (Acts 18:2626And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26)). And the four daughters of Philip did prophesy (Acts 21:99And the same man had four daughters, virgins, which did prophesy. (Acts 21:9)) but not in the assemblies: the Spirit forbad that (1 Cor. 14:34, 3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35)). A woman was not suffered to teach nor to exercise authority over the man (1 Tim. 2:1212But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:12)). But all the brethren, as a whole, were exhorted thus— “follow after charity, and desire spiritual gifts, but rather that ye may prophesy.” And of course they were to exercise their gifts as God empowered them, so that all things were done decently and in order.
Hence it is that James says (3:1), “My brethren be not many masters” (i.e., “teachers"), an exhortation as entirely out of place in modern arrangements, as it was suitable, wholesome, and needed in their case whom he addressed: an exhortation which manifestly implied that there was an open ministry, which might very possibly be abused by the flesh, but which the Spirit, instead of closing or restricting, turned to the good of their souls by pressing upon them their direct responsibility to God. On the other hand, the entire family of God are exhorted not to believe every spirit, but to try the spirits whether they are of God because many false prophets were gone out into the world (1 John 4:11Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1)). Even the elect lady (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)) is told that if any come and bring nor the doctrine of Christ, he is not to be received. Those who hear, as well as those who teach, have need to take heed. Responsibility is maintained on all sides: from this none can escape.
In Rom. 12 we have the same thing, though from another point of view. “For I say, through the grace given unto me, to every one that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to each one a measure of faith. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the proportion of faith; or ministry, [let us wait] on our ministry; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, [let him do it] with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.” God's dealing to each was looked to, and not a mere human commission to one, or to a few. Hence faith came in, and each is exhorted to think soberly of himself, and to use what God has given him instead of pretending to more. We see not one member absorbing all the gifts, or hindering others, but many members, and yet but one body, having gifts differing, and exhorted to employ them, not merely through love, because we are every one members one of another, but because of the grace given on God's part.
So in Eph. 4:4-164There 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 4:4‑16): “[There is] one body and one Spirit ... But unto every one of us is given grace according to the measure of the gift of Christ, ... from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Col. 2:1919And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. (Colossians 2:19) is to the same effect:.... “the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.”
Again, 1 Peter 4:9, 109Use hospitality one to another without grudging. 10As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. (1 Peter 4:9‑10) makes it a matter of positive obligation that “as each one hath received the gift,” even so they should minister the same one to another. Thus, and thus only, should they be “good stewards of the manifold grace of God.” “If any one speak, let him speak as oracles of God: if any one 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 forever and ever. Amen.” Can anything more clearly show that mere human acquirement is of no value, while the idea of human restriction is perfectly shut out? Whatever came from God and nothing else, was to be used and received without further sanction, that God might be glorified in all things through Jesus Christ.
From these scriptures we learn also that the gifts from above were for the blessing of the whole body of Christ: not one for one particular section of the church, and another for another; but all open to the whole church, and the whole church open to all.
Thus, according to the divine plan, if I am a member of the church at all, I am a member of the church everywhere. If I go to any quarter of the world where saints call upon the name of Jesus Christ our Lord, I am a member, not by permission nor by courtesy, but by the universal recognition, on the part of believers, of the title which grace has given me. Baptized by the Spirit, I am a member of Christ's body, wheresoever I may be. In apostolic days that membership, and none other, was known throughout. There might be differences of view. There might be need of the word, “Whereto we have already attained, let us walk by the same rule, let us mind the same thing.” Some might eat herbs, and some might eat meat; but the Spirit said, and says, “Receive ye one another, as Christ also received us to the glory of God.” Now the glory of God is identified, not with some, but with all the members of the body of Christ. If the weakest member therefore were excluded, save in case of necessary scriptural discipline, so far would that glory be forgotten or despised; and those guilty of such exclusion ought to be avoided, as causers of divisions and offenses contrary to the doctrine which we learned.
(To be continued)