The case of Paul in Acts 13, which is sometimes referred to in proof of the necessity of a human commission, proves in fact the contrary. It would be strange indeed if it did, seeing that in Gal. 1:11Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Galatians 1:1) he takes such pains to insist that he was an apostle, “not of men” (i.e., as the source), “nor by man” (as the channel). He had been preaching for years, before this separation by the Spirit to the special work recorded in Acts 13; 14 Further, those who fasted and prayed and laid their hands on him and Barnabas had been cherished and taught by them, as by those who were over them in the Lord. To such an imposition of hands I know of no objection. It pretends to confer neither gift nor authority, but is a simple commendation to the grace of God, which it would seem might be repeated (Acts 15:4040And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40)). Is there one feature in common with the ordination of our day and for ages? Is it possible that Christians, in order more thoroughly to justify a modern ordination by Acts 13, have pretended that Paul was only an inferior apostle, a messenger of the church—like Epaphroditus (Phil. 2:2525Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellowsoldier, but your messenger, and he that ministered to my wants. (Philippians 2:25))? But see Acts 14:44But the multitude of the city was divided: and part held with the Jews, and part with the apostles. (Acts 14:4); Rom. 1:11Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1); 1 Cor. 1:1; 9:1-61Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, (1 Corinthians 1:1)
1Am 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, 4Have we not power to eat and to drink? 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6Or I only and Barnabas, have not we power to forbear working? (1 Corinthians 9:1‑6); Eph. 1:11Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: (Ephesians 1:1); Col. 1:11Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, (Colossians 1:1); Gal. 1:2; 12And all the brethren which are with me, unto the churches of Galatia: (Galatians 1:2) and 2 Tim. 1:11Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, (2 Timothy 1:1); Titus 1:11Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; (Titus 1:1); where, if we may so say, the highest form of the apostolate is claimed, and its entire independence of man.
It is too often forgotten that Matthias was chosen Jewishly, by lot, before the Holy Ghost was sent down from heaven to baptize the believers. The church, properly speaking, was not yet manifested. His election therefore can furnish no precedent for a state of things which was changed and governed by the presence of the Spirit. Nor do we read of the use of lots ever afterward. The Moravian system, with its usual and blind servility, has tried to copy this and other forms which were peculiar to Jerusalem.
In the instance of Timothy, there were prophecies going before (1 Tim. 1:1818This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; (1 Timothy 1:18)), and an actual gift imparted by prophecy, with the imposition of the hands of the presbyters (4:14), and by the imposition of Paul's hands (2 Tim. 1:66Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6)) a case which it is not only impracticable to imitate without an apostle and duly chosen presbytery, not to speak of prophecy, but which is a mischievous pretension, unless there is the power to bestow the gift which was bestowed then. May God deliver His people from saying, “I am rich and increased with goods, and have need of nothing!”
Lastly, in 2 Tim. 2:22And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:2) it is evident that the question is one, not of authority to appoint successors, but of communicating the things which Timothy had heard of the apostle by many witnesses. It was not to consecrate a clergy, but to commit sound doctrine to faithful men who should be able to teach others also.
On the other hand the dissenting principle of electing a pastor is purely human, derived not even from Judaism, much less from Christianity. Hear the testimony of one who was himself thus chosen, the author of “Spiritual Despotism” (p. 153). “It is not without some amazement that we find a congregational church, on the modern scheme, proceeding in the momentous act of creating or electing to itself a pastor and teacher, without being able to allege from the New Testament any law or license to that effect, or any one example, satisfactory or unsatisfactory . . . . On secular principles nothing can be more simple or reasonable than that those who pay should command; and in the present temper of mankind, especially in certain circles, it may be nearly impracticable to secure submission to any other law. Nevertheless this serious question returns upon us, Is this the law or this the principle recognized as the basis of church polity in the New Testament? We are compelled to answer, It is not.”
Yet some have professed to see it in Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23); “When they had ordained (or chosen, as seems better) them elders in every church.” But this proves not that the church, but that they (i.e., Paul and Barnabas) chose the elders. Some argue from the etymology; but usage, not etymology, is the only safe guide. The word (χειροτονἑω) meant originally to stretch out the hand. Hence, it was applied to voting in this manner, and by an easy transition to choosing without reference to the manner. Thus in Acts 10:4141Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. (Acts 10:41) the same word, compounded with a preposition, is applied to God's choice, where the notion of the church's voting is of course excluded. When it was a question of a gracious and prudent use of tables, or the like, as in Acts 6 and 2 Cor. 8:1919And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: (2 Corinthians 8:19), the assembly, or assemblies, did choose; though even in Acts, if the multitude of the disciples looked out seven faithful men, it was the apostles who appointed them over their business. In short, when God imparts a gift, He chooses; when the church gives what she can, she may employ what instrument seems to her fitting. As she cannot bestow a ministerial gift, neither ought she to choose, but to receive all those whom God has given for her good.
As to elders, then, an apostle chooses (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23)) or leaves a delegate for a season during his own life to appoint them (Titus 1:5-95For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:5‑9)), or describes to another the requisite qualities (1 Tim. 3:2-72A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:2‑7)). In no case is the church invited to select them. The saints had no such authority, even in their brightest days. No epistle addressed to a church touches the question, and fitly so. It was not their mission. Titus was left in Crete expressly to set in order what the apostle had left undone, and to appoint elders in every city, as the apostle had appointed him and none else. Afterward he was to come to the apostle in Nicopolis (Titus 3:1212When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. (Titus 3:12)). You cannot have the one without the other. This is the sum of what scripture states, unless we add the “angels” of the seven churches in the Book of Revelation. But “angel” is neither a gift nor a charge, but a moral representative of each church, and only introduced for special purpose in this great prophecy. Hence all systems with almost equal unreality try to fit in the “angel” to suit their aim. It applies in fact to no such thing, but to the introduction of a judicial book. The apostle looked, and taught the church to look, for the coming of the Lord as their immediate hope. This of course stimulated and in no way hindered present care for the sheep; but it was inconsistent with perpetuating official organs for ages to come. Accordingly we find no such arrangements in the Epistles.
But as for gifts they rest on quite another ground; not upon apostles who might be removed, but upon Christ, who never ceases to be the head and source of nourishment, and cannot but love and cherish His body the church. These gifts never needed man's sanction, even when apostles lived. Christ dealt them without the intervention of any; so that what Paul said of his own apostolate might be said in principle of them all, “Not of men, nor by man, but by Jesus Christ and God the Father, who raised him from the dead.” I speak of course of the manner and source of the gifts, not of their measure.
As regards discipline, it is of the utmost importance to bear in mind that it does not depend on gifts, offices, or any other thing than the blessed fact that the body, the church, is Christ's body, is gathered in His name, and has the Holy Ghost present to guide and energize its movements. He is, we may say, the soul of this holy and heavenly body. Hence the fullest directions respecting discipline, either in putting away or in restoring, were given to the Corinthian church, where it would seem there were at the time no elders. That there might be and were churches without elders is manifest from Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23) and Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5). The churches existed before any such charges were appointed. Elders were desirable no doubt for the administration of a church, but by no means indispensable to its being. Certain it is that at Corinth elders are not alluded to, and the disorders which broke out there are pressed home on the entire body. Nor does the Spirit, in correcting the abuses, suspend their functions as a church until elders were duly appointed. On the contrary, whether it be the extreme and solemn act of excision, or the worthy celebration of the Lord's Supper, it is the body which is addressed, rebuked, and charged with ceasing to do evil, and learning to do well, in all these grave particulars. And this is the more striking, as it is clear that there were among them those who came behind in no gift (1 Cor. 1:77So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:7)); that, at any rate, the household of Stephanas addicted themselves to the ministry of the saints, and that the believers in general are besought to submit themselves to such. It is not the laborers, I repeat, but the body which is appealed to in matters which the common consent of a fallen church has made the peculiar and distinguishing province of the clerical or ministerial order.
Doubtless where overseers were, as at Philippi or Ephesus, they in their exercise of a godly care would naturally and justly have a large share of the practical details; and the more so as an appeal to the church is the last and most painful resort (Matt. 18:15-1715Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. (Matthew 18:15‑17)), the urgent object being to restore the soul, if so it may be in the Lord. But the known sin of a Christian affects the conscience of the body, for it is one body; and if not judged, a little leaven leaveneth the whole lump. If the offender mourn and depart from the evil after a godly sort, he is restored, and all rejoice; if he continue in that which dishonors Christ, the body must be cleared at all cost. “Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth,... For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Put away from among yourselves the wicked person.” Further, scripture even more sternly deals with false doctrine; because it is subtle, more poisonous in its effects, and touches the Lord Himself more directly than a bad walk. It is ever a work of the flesh, and may be emphatically of Satan far more than a mere carnal spirit of action. (See Gal. 5: 9-21; Rom. 16:17, 1817Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:17‑18); I Tim. 1:18, 20; 6:3-5; 2 Tim. 2:23-26; 3:6; 4:3, 423But foolish and unlearned questions avoid, knowing that they do gender strifes. 24And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (2 Timothy 2:23‑26)
6For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, (2 Timothy 3:6)
3For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:3‑4); Titus 3:9-119But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10A man that is an heretick after the first and second admonition reject; 11Knowing that he that is such is subverted, and sinneth, being condemned of himself. (Titus 3:9‑11); 1 John 4:1-61Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 4Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5They are of the world: therefore speak they of the world, and the world heareth them. 6We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. (1 John 4:1‑6); 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), 11; Rev. 2:14, 15, 23, 2414But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. (Revelation 2:14‑15)
23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. (Revelation 2:23‑24)).
As it is the body which puts away, so it is equally for the body, under His direction Who dwells therein, to restore. God may use the instruments He sees fit to rouse the body to a remembrance of Christ's holiness in excluding a wicked person (1 Cor. 5), and of Christ's grace in forgiving and restoring a repentant brother (2 Cor. 2). In either case it is the conscientious action of the body which the Lord expects. If everything fail to awaken—if, in spite of patient testimony, the assembly persist in doing or cloaking evil, and so in tarnishing the Lord's name, the claim to be His body becomes null and void. It is an entirely corrupt lump, from which the Spirit, who loves Christ, would have us to separate, instead of wasting our energies in the effort to amend that which is irremediable, and only waiting for the judgment of the Lord.
There remains but one more difficulty for us to state and seek to remove. It has been supposed that the assertion of the failure of the church forces us to say that we in these last days cannot have recourse to the Epistles to the Corinthians, etc.; and so to fall back upon the promise— “Where two or three are gathered together in my name, there am I in the midst.” The present pamphlet of itself is a sufficient answer to as hardy a charge as could well be made. It has been proved that nationalism and dissent cannot defend the principles of their membership or of their ministry by such scriptures as 1 Cor. 10; 11; 12; 14; 16.; Eph. 4, etc. The great truth of the church as being God's habitation through the Spirit, Who is the sole energy and distributor of the gifts of Christ in the unity of the whole body, is recognized by neither; it could not be practically owned for one moment without condemning both in all their varieties. Are all our brethren responsible to own this truth whatever may be the results of their confession? If they are not, let it be openly said.
But if the church once lived, rejoiced, suffered, in realizing the blessedness of such a place, where and what are we? Are we not to feel, are we not to confess, are we not to have done with, all the evil known to us, which has overspread the professing body and made it a witness against Christ, not for Him? If I find myself honoring as the church of God a society or system whose laws are inconsistent with the leading scriptural principles of that church, am I not to confess my sin, and come out from the unclean thing? or am I to abide and sin on, that grace may abound? This is the true question.
It is now admitted by almost every Christian of moderate spirituality and intelligence, that the existing ecclesiastical condition, national or dissenting, is not to be defended, if we compare it with the word of God. Not merely in the detail is it wrong, but in its fundamental principles. Hence it is that some eminent names in the religious world boldly avow that the word of God, though perfect as regards individual justification, leaves men to their own discretion in the formation and government of churches: virtually they say we ought not to have recourse to such Epistles as 1 Corinthians etc. for the present direction. One party is satisfied with things as they are; another yearns for a church of the future, wherein man may have things on a grander scale.
But if the saint of God shrinks from so fearful a principle as casting away the word of God which displays and demonstrates the infidelity of the church to its calling, what is he to do? Can a Christian hesitate? Is he not at once to cease from the evil he feels, and to humble himself before God for the failure of himself and the church? And if he knows two or three disciples meeting in Christ's name and opening the door wide that the Holy Ghost may act holily and fully, according to the blessed word He has written and by whom He will, will he not gladly find himself there? Instead of using Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20) as a license to do what is right in their own eyes, will they not thus gathered, learn to their joy that Jesus is ever faithful? Will they not bless God for the authority and sufficiency of His blessed word? And, if there be any difference, for the proved comfort and living applicability of the very scriptures, which their adversaries say they cannot have recourse to? Will they not afresh thank Him for the Holy Ghost, Who loves to act in the body as well as in the members, to the glory of the Lord Jesus?
It is God we need, it is the living God we have to do with, and not principles merely. His presence only can give power and blessing, even when the principles are right in themselves. This is what we seek, knowing that the coming of the Lord draweth nigh.
W. K.
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